ao ‘Yous She Shel Lebie Me Ie is said that about six months before his Mahassmadhi the Yogiraj had once disclosed before his wife his intention of leaving this world within six months and instructed her s0 that hic body might be given a burial within the compound of his own house ‘Ac the proper moment, however, everybody was so overwhelmed with grief thar his instructions were forgotten. After the body of the Yogirs} was cremated, Keishnaramji preserved some ather and hones, mixed them up with sindalpaste ond the soil of the Ganga ‘and rolled them into a bell decorsting it with red sendalpsste This remnant of the holy body with his descendants, Many other disciples of the Yogies} preserved portions of the holy ashes and bones. 302B.$) Bur Ie was on the 2th of September, 182 ‘The Yogira} was 29 more io his hema just at the moment of his departure his divine figure twas seen by three of his disciples at differ-ne places Sheimat Swami Yranavananda Gieijt Mabara} had just received the news of his Gurujt’s illness and wos preparing to leave for Benares. The astral figure of the Yogitaj sppeared before him and soid,""There’s no hhaste ;T have lefe my mortal frame". He consoled the devoree_ by telling him that he is always present. inspite Of the absence of bis hursan body. Shrimat Panchenan Bhattacharya and Shrimat KesbavenanJa Avadh also blessed with similar visions. That is also the consolation for many who did not have the great good fortune of having his personal contact. For even now, apart from radiating bis influence through his spieitual descenJants und «hough Mi mad a generil grace showered upon the world, the Yoeita), Shows his Leela in a thousand and one forms before people whose minds are devoted to the pach of truth- Sj. Abboycharan has mentioned a few specially impor tot ineidenes in his book which may briefly be recalled here. A lifesize oll painting of the Yogiea) is kept in the deawing room of his house. Every year women Jevorees of the hovsehold observe fasting on the Makastami Day, and, after worshipping the Yosiea} uring the Sandhikesan, break their fast. Tt so happened fone year thae the Sandbikesan fell exactly at the time ‘when the Yogieaj actually passed away from this humen World fat 4014 seconds in the afternoon}. The ladies tvere highly surprised to find that just at the Sandhiksan the oilpainting of Shri Shei Labici Mabashaya graslually disappeared in a thick mask of clouds. Some wo minutes later, however, asthe Sundhiksan passed aways the cloudy covering wore off fully revealing the picture ‘of Shri Shei Lahiei Mahashaya again. ‘Once at the time of opening a new window in the wall of the drawing room the portrait of Shri Shri Lahiti Mabashays was removed from its former position so that it might be moce clearly visible in the light coming through the window. — But, strangely enough, fon that very date and the next day, 00, all the members fof the Labici family, wherever they were, started ressiving slight injuries. The implications were cealised, and the porteait was restored co its former place. Shrimati Kashimont Devi, the holy consort of the Yoriaj,atesined her Mahasamadhi at the ripe old Of ninety-four, Fora few years before this, she“ Yours Shel Shel Labiet Mabsshaye generally attended to by somebody in the house: Only for some two hours at noon nobody would he there by her side: One day before noon she asked het ‘grandson Sj Abhoycharan to ploce the best woollen Asan’ (scat) by her bedside and leave the room. Both Abhoycharan and his wife asked grandma the reason for this. Who would be coming to pay homage to her at that odd hour of the day? Rut they were startled tohear that every noon, when the room would be deserted by visitors and attendants, the holy figure fof Shri Shei Labiri Mahashaya would creep in through tde northern casement and spend some time in conver= sation. He, however, disappeared whenever there was 4 possibility of a visitor coming in, Since that day the woollen seat was kept separate for the Yogiee) and nobody else was allowed to take bis seat on it. Shri Upal Sanyal, son of the youngest daughter cof Sj. Abhoycharan Lahiri Mahashaya had, in bis child- hho.d days, mystic communion with the Yogiraj- When he was a mere three-year child, he would often enter @ solitary chamber of their house and hold conversations with the great Shei Shri Labiri Mshashaye whom he deseribed as “Shyam Babe. One evening Utpal’s parents were going to acinema show. Urpal, however, fnteted his room for Shyam Buba's permission and afcer atime told bis parents that Shri Shyamacharan ‘wanted him not to go to the Cinema. ‘The boy did not go. He remained at home with his grandmothe ‘Atthe end of the show, however, bis parents came fhome, thoroughly drenched with a sudden heavy shower of rain, Urpal came to Benates when he was about five “Mahosamadht 6 ‘As soon as he noticed the statue of the Yopiraj. he. recognised bim at his “Shyam Baba’. With, the advance in years, however. Utpal did not have the fod fortune of holding such communions with Shei ShiiLahiei Mabashays. This perhaps shows that, os the poet says, “Heaven lies about us in our infancy", but “shades of the prison-house begin to close upon the growing boy", when it becomes necessary for him to revive his divine consciousness with ‘Sadhana’ Ofcourse, any Sadhana again depends ultimately The words “qepwt fe eraM"” are true, Nothing can he done without the Grace of ‘And the Master is ever ready to shower on His Grace the Master his Geace upon us if only we ere simple and sincere at beat The doube that the Yogieaj has only left his moral frame, but he is there in Cosmic Consetousness, ready to bless us with divine inspiration. We are now at the juncture of a new era The human consciousness is suffering the trammels of a new birth: On one side there is corruption boiling and bubbling, “seqearammta” ( the tise of corruption ),as Lord Krisna said in the Gite, but fon the other, the divine magoetisin bas been doing its work through man-making, moulding the characters of men in order to make them fit for receiving the divine Power and Grace, ‘The Yogis believe that we are in the early years of the ascending "Dwaparal* the hhumaa consciousness wil gradually have a lift. Yogtea} incidents elated abcve show us beyond when F We sll discuss the diferent sages of bomen consclousness ln diferent ages in the Appendis:ry ‘Yorlaj Shot She Lahist Ms ‘Shri Shei Labisi Mahashaya had his advent st a period fof transition from darkness into light and it is his Grace which continues to shine upon us, poor mortals, as a bescomlight on the path of Truth. May we feel his benign presence in our midst, illuminating every moment of our lives with the Bliss that is He. Amen. a APPENDIX, In the preceding Chapter we have spoken about the Age ‘Dwapara’ when the human consciousness is fradually on the wacent, Let us take up a brief dis Eigsion Of the ages in relation ¢o human consciousness fs enunciated by the Great Yous. Ie was Shrimat Swami Shri Yukteshwwor Giejt Maharaj, the great disciple of the Yoga, who fst explained. the fucts abour the Yugss or the Cycles of Jruman consciousness on earth io modern times. He roticed the miscalculations regarding the Yugas in our {current almanacs and sought to rectify them in the light ‘of eeuth. He also published somerectified almanacs ad prophesied that aday would come when this perfectly Fcientific system based on astronomical ovservations Twould be current throughout the world, We have a ‘Yetaled enunciation of his theory ia the introduction to his book The Holy Science or Kolbolva Darshonom. ‘The same theory has been very beauti- fully expounded by his disciple Shrimat Matilal Thakur in his. Yuga-Poribarton O Jogodgurur Abicbhov ( The Evolution of the Ages ond the Holy Advent of the Master of the Universe) Shrimac Paramhansa Yoganandaji, too, has mentioned about the theory in his Autobiography of o Yogi. The following is only a brief sketch of what the Masters have suid. An inquisitive reader may kindly Took into the books mentioned above for further details.‘Yogleaj Shrl Shel Lahicl Mabashaya Oriental astronomy tells us that the Sun, with all its planets and their moons, takes some star for its duel and revolves round ic in about 24000 earthly years Another motion of the Sun mekes ie revolve round a Grand Centre called *Visnunabhi’ or the seat of the Greative Power Brahana, the Universal magnetism, When the Sun in its revolution round its dual comes nearest 0 this centre (which takes place when the autumnal equinox comes to the fist point of Aries) ‘dharma’ becomes s0 developed that min can easily comprehend the mysteries of the Spirit. After 12000 years the Sun goes farthest from the Grand Centre and therefore man cannot grasp anything besides gross rmaterial creation. Aguin the Sun advances towards the Grand Centee and human consciousness, 100, grad ally anvances till tis complete in another 12000 years Bach of these periods of 12000 yeuts in called one of che Daiva Yugas or Electric Couple and brings ebout a complete change in the human world. Thus we have fone elect eycle of 12000 years in an ascending arc, and 12000 years in a descending arc. The gradual development of ‘dharma’ is divided into four diferent stages in a period ot 12000 years. ‘The time of 1200 years during which the Sun passes through 120th portion of its orbit is called the ‘Kali Yuga? when “dharma? is at it lowest (4f@). The next 2409 years (2/20th portion) i called "Dwapara’ when the human consciousness ean comprehend fine matters for electricities and their aeeributes (AR). The next 3600 years (3/20th portion of 24000 yearsiis the “Treta Yue’ when the human intellect can comprehend the divine magnetism, the source of all electrical ‘Appendix o forces (ate). The pevion of 4800 yearn called the ‘Sauja Yugy whea harms” iat ighest (je) and ibe human consciousness can comprehend God the Spi in His full glory. The sti of consciousness feleredtointhe above lines, however, concern only {he common run of human consciousness. Great Youis or sptiualists vay flourish in every one and hey ate always exceptions. They are never bound Slown by Space and Time and sbevefore cam transcend the general virer of the particular periods to which they belongs ‘The theory of the Yugis has been beautifully explained by the geeat sige Manu in. his Manusamhit2— sronalg: aearies watery BA GA | eg reat wei TF stig away gannitg + fg) eqns aqey Te W” (1. 62-70) ‘The SotyarYuga consists of 4007 years, But 400 years before and after the Yuga atcits ‘Sandhis! or fetiods of mutation with the preceding und the succeed fing Yugos. Thus the SatyaVYugs continues for 4810 ‘years. In calculating the other Yugas and Yuga-Sandhis, the numerical U’ should be deducted from the nombers ‘of both thousands and hundreds indicating che periods of the previous Yugis and Sandhis. According to. this calculation the ducntion of the Treta comes t0 2000+ 500-+300=8600, of the Dwapara_ 2000-+200+200—24¢0, fand that of the Kali becomes 1000+100-+100—=1200 years “The current slmanges give us the Kali Yuga iteelf as consisting of 432000 years instead of only 1200 years.cy ‘Youteaj Shri Shri Lahiei Mahashays The error, too, was due to the influence of Keli or the dark age when the human intellect lost the power to grasp finer things. Thus, Medhatithi and Kullukabhata, two of the celebrated commentators on the Manuzombita were both wrong in taking the eatthly years. mentioned in che verses as "Daiva" or years of the gods which have never been mentioned in the Sambita in this context. The Mahabharata, in the Vanaparva ( Chepter 188) and Shantipacva (Chapter 281, Verses 2023), and the Horie vamsta tellus the same thing as the great soge Manu does. Froma detailed discussion of all these sources the Masters have shown us that the cycles of human consciousness on earth move on in thefallowing order: Satya, Treta, Dwapara, Kali (the descendinng are); Kali, Dwapara, Treta, Satya (the ascending ac). ‘Thus wend that we have two Kalis and two. Satyas side by side, the ‘one ascending, the other a descending one We have just row finished 2400 years of Kali ( 1200 descending and 1200 ascending ) and in 1969 ate pussing through the 269th year of the Dwapura era. Signs of gradual improvement i the general human consciousness were visible in the 1200 years ot the ascendiog Kali. As soon as 1100 years of the ssceuding Kall were spent, the period of mutation preparing for the Dwopars Age started and finer electrical matters gradully received feeater and grester comprehension from the humen mind. Iewas about the year 1600 A,D that Willism Gilbert discovered magnetic forces and obseeved the presence of electricity in all material objects. Kepler's ‘astronomical laws came about in 1609. We had also the telescope of Galileo, Drebbel of Holland gave ut the microsope in 1621. Newton's Law of Gravitation Appendix m came in 1670. The steam was used by Thomas Savery fn aisiog water about 1700- In 1720, Stephen Gray discovered the action of electricity on the human body. The political and the cultural life of man, t09, started, showing marked developments tll we have reached the present stage when the ides of one-world is no more a ridiculous theme, Trueit is that the world is cons- tantly being rent asunder by ghastly and brutal wars. “Teve thit the atoms and the space race amongst different rations threatens humanity with a complete anoibilae tion But these disturbances ate inevitable when out of largescale disasters a new era will spring up over the suins of the old: We have just now passed the 160 years of transiion at che beginning ofthe wpe and have jos entered the 64th year of the real Dwapera. Govruption forihes everywhere, Death and devstor Tom dishonesty and bruality have become the order ofthe day. They will perhaps increase and come £0 B head. But on the ober hand the world erpe for fnew advent labour 15. years, a1 Yogishure Shei Stet Matial Thakur Mair hax sid, we are going to havea fll manifestation of the Divine in the human from with supreme power over this Universe. And pence will prevail in the cod. This teaccording to. the promise made by Lost Keisna 9 Aqjuna ia the Gros Whenmver the world will bein the grip of men thocoughy unpeincipled and aotidivine, whenever the tie of corruption wil reach ite climax andthe honest ten will groan under tyranny. the Divine will manifest Himself ins fall fore amidst che human beings and fave the world from uter destruction. “eet fee wie ae seperate aera ENTE ‘earare ergai fener § goeal | saetererae ae gga ‘The same promise has slso been made by the Mother Force of the Divine in the Chondi (a portion fof the Morkandeya Purana ): Sse aan yaar tae aA ct aerials eftoattciar 1" Whenever the divilish forces are let loose, the Mother Force of the Divine will havea supreme manifestation for the protection of the just and the righteous. But before thet supreme manifestation is possible, the Divine comes in our midst in the shape of great sages and prepares the seeds for receiving the Bliss Divine. Ie was therefore at a petiod of geeat teansition that Yogira} Shri Shei Shysmacharon Lahiri Mabashaya was born, Other sages, too, sre doing the sume work ‘They are preparing some sonls at lease in which che Divine can fix His throne. There was Shei Ramakrisna who by his own life showed the modern world the fundamental religions. After all, ‘Dharma’ is one and indivisible. We are all children of the sume Creator: The differences touch only the kia, the core remains intact. The diferences are due to the diferences {a customs and manners, in citcums- tances which «ust vary from age to age, from country to countey. The Creator has not created a machine, ‘The Universe fs living in Him the Great "Dharmat (che force that upholds the entire Universe ), who is atonce One (Reena) and ‘mony’ ("RY A, Aaa, and therefore vaciety is ite bicthright But the Indien message of the fundamental unity in variety in the fed of ‘Dharma’ has firse been shown to. the world by Swami Vivekananda, the greatest disciple of Shri Ramakrisna, from the Vedanta, the repository of unity in ll Appendix B the knowledge of the Atman. The advent of the Yoriraj has a deeper significance for us as he eame to, teach the pacticular stage of Sadhana for the Age of Duwapara, The Shastess tell us that itis Rajayoge which is to be the most suitable and predominant from of odhana for this age. Lord Keisoa instructed Arjuna in Rajayoga in the last Dwapara. Before that for many mony years this was forgotten among the masses Shri Krisna revived it for human welfare x artnet ace: ea ‘xe a a5 ta: re: gee tf wen Sf Zeer aga (be Gita LV, 2,3) Just because Yoga is the most suitable Sadhana for the development of human consciousness ia Dwapara, it has been revived by the Yogira}- In this respect i is he who occupies the most important position in our age Swami Vivekananda paved the way before the West by the Vedanta, Paramshansa Yogananda sowed the seeds of Yoga io the field And ie is the message of the Yogiraj that is even now propelling human con- sciousness in and outside India to a greater Selée Consciousness And with what a love for the common man! Someboly came and accused the Yogitaj of iving Krlyayoga to some unworchy man. "Well", said the Incarnation of Grace, “tbad I not given him that, he would have heen worse” Another fact must be mentioned before the book comes to a close. ‘The Gita his now been a eatchword throughout the world. It hos been translated into all the majac languages of the world, read and appreciated and commented upon by all great thiokers: But the” ‘Youes} Shri Shri Lahiri Mahushaya sole creditoftaking it out of the groove’ of; seilaes: sad placing’ it before-the public for the frst time goes tothe Yogicsj himself It was not merely that he gave his: spiritual interpretation to the Gita, published by: many ‘of hig disciples: He himself printed « few thousand: copies of the Gita (only the original) in Bengali and Hindi scripte and distributed them freely amongst: the public- A very significant act for the Yogavatar of the Dwapara era The ideals of the Yopieaj, showing us as they do the path of eternal light and truth, will continue t0 influence the ages yet uaborn, ond countries yet unex. plored, His Cosmic Consciousness is blessing us, one and all, wich the gift of Faith, the one thing needed in this ebaotic world st present We srenot afraid: We are at the Feet of the Living Message of the Yopicsj in the person of our Master Yopigura Anilananda: Let His Name be slovied- “Joy Guru” (Victory to my master) Books interpreted by Shri Shri Lahiri Mahashaya 1. Shrimadbhagavadgita Pataniala Yous Publihed by Strinat Panchanan Bhatachary 1191 B.S, Shaka 1806. ‘Vaishesika Darshan Poblisied by Shrimat Penchanan Bhsuachary. 1295 B.S. Expenses borne bya ch devote fa Calcut Manusambita or Mana Fabssyé 1195 8,5, No-name ofthe publier In the printed books Ta the Manuscript 5) Lalimoban Bandyopadhyay has ben tmenioned asthe wsiet and SJ, Paraddat Gorton! a4 the Paniniya Shiksa : Pabiated by ShvntPonchanae Bhatachaya 1295 B.S. Markandeya Chan; Poblebed By Selmar echaoan Bhattacharya : 1297 B.S. bpanisade Krsou-Ysjovediya Teiovlndus Dhyaravindu ond Amrieavindy UUponisade :Publlbes by Seat Panchaoan Bhattacharya W978. Kabir “The Hlodi occa inthe Bengal cpt wth ordinary and ‘Youle meaniogs in Bengell (Past 1)=Publlsbed by Shrimat Panchanan Béstacharya: 127 BS. 3. Taitsiya Upanioad “The original with Yogle interpretaton—Publibed by Shrimat Panchanan Bhattacharya : 1299 B.S.16 10. Vedantadarshana Oritoal wich tterpretation—Published by Sj Mahendranath Sanyal, Serampore: 1299 Bs Ss 11. Ombar-oita: Published by Shrltat Panchanan Bhatochaya 1300B S. 12, GuruGita: Publlsed by Shrimat Panchansn Bhattchary¢ 1500 B.1 1893 A.D. 13, AstabakraSambita Publlsed by Shetat Panchanan Bhatachorya 1300.5. 1893 A.D. M4. Abinasni Kabir ita Palilsed by Shrimat Ponchanan Bhattacharya = 1X0. Expenses boene by Sj, Kumudaath Matty, Zamiodst, Pata Reba, 18, Absanut Gita: Printed athe expenses of Talukdar Chitasen Sicha, on Inhabitant of Dhston in the dare of Fi. 18, ‘Tantrasar(oslading Yantras within tel): Pablahed by Shelmat_sochinao Dostachary. 17, Mimameartha-Samgraha Nirslambopanised witio the shine Published probably by Shrimat Panchunan Dhatochar, 18, Lingapurans Pulilshed by Shrimat Panchanan Bhaticharye 19, Japafi (The Ses book by Guru Nanak Sf Chliaten Sinha pid fs 10} for pvotig the Book: 20. Gautamasutra : Pobllahed by Shelmat Panchanan Dhattacharys Printed at he fxpenses of S| Annadepraad Ser, Zamindar of RACED: a, Charaka Published by Shrlmat Panchavan Bhattacharya: 1297 BS: 2, Sankdysdarebana Published by Shrimat Paochonon Bhattacharya: 1295 B: S- 5), Daytlehend Das of Chisnura paid Re 100) fr pritg this Book 7” BIBLIOGRAPEY Atma Katia— ‘Youshwar Shit Shet Metal Tak. Autobiography of 2 Yeo! Pacamhanes Yopsnond sei Shei Shyamacharan Lahir Mahwshays: ‘Shrimat Swasn Sseyananda Git ‘hr Shri Shyamachoren aii Shrimat Anandamoban Labi (19 Beniatol Set, Calcuta) ‘The Lifehistory of the Revered Yogira) Shri Shri Shyame Charon Laci Mabashaye SrAbhoy Charan Labi ( D 31/58 Madanpura, Benares, Bosent-Faucham 1364 B.S.) Inroduction tothe Pranavananda Giri Shrimat Joonendzanssh Mukhopadhyay {C50 fn Boanea Roy Road, Caleutt by Shrimat Swami Anja 1338 B. 5. Published by Gurodham, Post: Pe ‘Narayan Dae Bandyopadhyaye lnchided tothe book.SOME OF THE PUBLICATIONS SShegurudbam (Younda Satsang) by Yorishwa Shet She! Mate] hak (Grecia) Ra. 6:00 (Ordinary) Ree 4°50 ‘Vishwajanin Kalyan-Vani—by Yoyshnae Shri She Matial Thakur 59 pale Yuge Parbartan O Jagadgurur Abirbhay—by YYopshiee Shei Shei Mutat Thskut $0. Janmastami—by Yoplhwae Shel Shei Mall Thakur 50. Shrigurw-Tattea—by Yoplshwar She She! Matis) Thaker Re 1 0D Stotra Bandana. 50 pase Shriguru Bandana—(Parte 16M) by Prof. Josh ‘Chandia Dhatacharys Re 1 0 Shrigure.Ve {A billogal(Eoulish & Benge) QuarteryJouenal edited by rot Toneds Chandee Bhattecary (anual Subseriptlon) es #09 ‘Yogiraj Shel Shot Lahlek Mahashaya—by of. Jopesh Chandis Bhatacharya Re 3 [A Message of Universal well: Being— (An Borla rendering of Vishwajanin alyan-Vant lone by Prof-Jogesh Chanden Bhutacharya) 50 paoe Tn arePaper Re. 100 ‘Also available ot the Ashram Shri Shri S s Prayers For A New Advent—by hwin 16, 1235 B.S. , Prof, Jopesh Chandia Shatachaye Re 2 00 A Asl B, M. adhi : Ashwin 10, 1302 BS. (1895 A.D.