Рамакришнаның рухани серігі Сарида Деви

Spiritual consort of Ramakrishna
the Hindu goddess

Sri Sarada Devi (Bengali: সারদা দেবী; ; 22 December 1853 – 21 July 1920), born Kshemankari / Thakurmani / Saradamani Mukhopadhyay, was the wife and spiritual consort of Ramakrishna Paramahamsa, a nineteenth century Hindu mystic. Sarada Devi is also reverentially addressed as the Holy Mother (Sri Sri Maa) by the followers of the Sri Ramakrishna monastic order. The Sri Sarada Math and Ramakrishna Sarada Mission situated at Dakshineshwar is based on the ideals and life of Sarada Devi. She played an important role in the growth of the Ramakrishna Movement. Sri Sarada Devi was born in Jayrambati, a village in present day Bankura District in the state of West Bengal, India. She was married to Ramakrishna in 1859 when she was only six years old and Ramakrishna was 23 years old, but remained with her family until she was 18, when she joined Ramakrishna at Dakshineswar Kali temple. According to her biographers, both lived "lives of unbroken continence, showing the ideals of a householder and of the monastic ways of life". After Ramakrishna's death, Sarada Devi stayed most of the time either at Joyrambati or at the Udbodhan office, Calcutta. The disciples of Ramakrishna regarded her as their own mother, and after their guru's death looked to her for advice and encouragement. The followers of the Ramakrishna movement and a large section of devotees across the world worship Sarada Devi as an incarnation of the Adi Parashakti or the Divine Mother.

Saradamani Devi was born of Brahmin parents as the eldest daughter on 22 December 1853, in the quiet village of Jayrambati in present day West Bengal, India. were poor. Her father Ramchandra earned his living as a farmer and through the performance of priestly duties. According to traditional accounts, Ramachandra and Syama Sundari had visions and supernatural events foretelling the birth of a divine being as their daughter. Sarada lived the simple life of an Indian village girl. As a child, Sarada—then known as Saradamani—was fascinated by traditional Hindu folklore and narratives. As in the case of most girls of rural upbringing, she did not receive any formal education but learned to serve others as she helped her mother run a large household and looked after her younger brothers. She was interested in the clay models of goddesses Kali and Lakshmi, which she worshiped regularly. She is said to have started meditating from her childhood, and traditional accounts recount her mystic visions and experiences. The mother and brother of Ramakrishna thought that a marriage would be a good steadying effect on him, by diverting his attention away from spiritual austerities and visions. It is reported that Ramakrishna himself indicated Saradamani as the bride. In May 1859, Sarada was betrothed to Ramakrishna. Sarada was 5 years old and Ramakrishna was 23; the age difference was typical for 19th century rural Bengal. After the betrothal, Sarada was left to the care of her parents and Ramakrishna returned to Dakshineswar. Ramakrishna's frequent bhava samadhi (ecstasy) and unorthodox ways of worship led some onlookers to doubt his mental stability, while others regarded him as a great saint. Sarada joined Ramakrishna at Dakshineswar in 1872 on her own accord when she was eighteen, after hearing these rumours about his mental health. She found Ramakrishna to be a kind and caring person. She stayed at Dakshineswar until 1885, except for short periods when she visited Jayrambati. By this time Ramakrishna had already embraced the monastic life of a sannyasin; as a result, the marriage was never consummated. As a priest, Ramakrishna performed the ritual ceremony—the Shodashi Puja where Sarada Devi was made to sit in the seat of goddess Kali, and worshiped as the divine mother Tripurasundari. According to Swami Saradananda a direct disciple of Ramakrishna, Ramakrishna married to show the world an ideal of a sexless marriage. Ramakrishna regarded Sarada as an incarnation of the Divine Mother, addressing her as Sree Maa (Holy Mother) and it was by this name that she was known to Ramakrishna's disciples. Ramakrishna taught her the sacred mantras, and instructed her how to initiate people and guide them in spiritual life. Sarada Devi is regarded as Ramakrishna's first disciple. Except for her hours of meditation, most of her time was spent in cooking for Ramakrishna and the growing number of his devotees. While Sarada Devi remained completely in the background, her unassuming, warm personality attracted some female devotees to become her lifelong companions. During Ramakrishna's last days, during which he suffered from throat cancer, Sarada Devi played an important role in nursing him and preparing suitable food for him and his disciples. It is reported that after Ramakrishna's death in August 1886, when Sarada Devi tried to remove her bracelets as the customs dictated for a widow, she had a vision of Ramakrishna in which he said, "I have not passed away, I have gone from one room to another." According to her, whenever she thought of dressing like a widow, she had a vision of Ramakrishna asking her not to do so. After Ramakrishna's death, Sarada Devi continued to play an important role in the nascent religious movement. She remained the spiritual guide of the movement for the next 34 years.

After Ramakrishna's death, Sarada Devi began her pilgrimage through North India, accompanied by a party of women disciples including Lakshmi Didi, Golap Ma, and Ramakrishna's householder and monastic disciples. The party visited the Vishwanath Temple of god Shiva at Banaras and the city of Ayodhya, which is associated with the life of the god Rama. Later, she visited Vrindavan which is associated with the god Krishna. According to traditional accounts, at Vrindavan, she experienced nirvikalpa samadhi and began her role as guru. She initiated several of Ramakrishna's disciples including Mahendranath Gupta, Yogen with a mantra. According to her traditional biographers and disciples, to call her "Mother" was no mere expression of respect and all those who met her became aware of a maternal quality in her. Sarada Devi went to Calcutta because she had many hardships in Kamarpukur. She had no financial resources and no one could take care of her. She tried to hide her situation, but it leaked out. When the devotees at Calcutta heard this, they persuaded Sarada Devi to come to Calcutta. At Udbodhan House, Sarada Devi was accompanied by other women disciples and devotees of Ramakrishna, Golap Ma, Yogin Ma, Gopaler Ma, Lakshmi Didi and Gauri Ma being the best known. An increasing number of people began to flock for guidance, instructions and spiritual initiation. Other Western women followers of Ramakrishna Order including Sister Nivedita formed close relationship with her. According to her biographers, her innate motherliness put visitors at ease. Swami Nikhilananda, her direct disciple writes, "Though she had no children of the flesh, she had many of the spirit." She regarded all her disciples as her own children. Sarada Devi received the highest reverence from the Ramakrishna Order and its devotees. Ramakrishna had bade her continue his mission after his death and wanted his disciples not to make any distinction between himself and her. According to her devotees and traditional biographers, the hospitality of Sarada Devi was unique and was characterised by motherly care and solicitude. Traditional accounts recount the mystical experiences of her devotees. Some dreamt of her as a goddess in human form, though they had never seen her picture before. Others reportedly received their initiation from her in their dream. One such example is of Girish Chandra Ghosh, the father of Bengali drama, who reportedly saw Sarada Devi in a dream when he was nineteen years old and received a mantra. When he met her many years later, to his astonishment, she was the same person in the dream.

Sarada Devi spent her final years moving back and forth between Jayrambati and Calcutta. In January 1919, Sarada Devi went to Jayrambati and stayed there for over a year. For the next five months, she continued to suffer. Shortly before her death, she gave the last advice to the grief stricken devotees, "But I tell you one thing—if you want peace of mind, do not find fault with others. Rather, see your own faults. Learn to make the whole world your own. No one is a stranger, my child: this whole world is your own!" This is considered as her last message to the world. Though uneducated Sarada Devi's spiritual insight and utterances are highly regarded by scholars like Gayatri Chakravorty Spivak, who writes, "We have bits and pieces of her exquisite remarks as testimony." The mind is everything. It is in the mind alone that one feels pure and impure. A man, first of all, must make his own mind guilty and then alone can he see another man's guilt. "I tell you one thing. If you want peace of mind, do not find fault with others. Rather see your own faults. Learn to make the whole world your own. No one is a stranger, my child; the whole world is your own."

Sarada Devi played an important role as the advisory head of a nascent organisation that became a monastic order devoted to social work—the Ramakrishna Mission. Gayatri Spivak writes that Sarada Devi "performed her role with tact and wisdom, always remaining in the background." accepted Sarada Devi as his guru and joined the Ramakrishna Order. He eventually founded the Ramakrishna Vivekananda Center in New York. Although uneducated herself, Sarada Devi advocated education for women. Nivedita started a school for Indian women with her blessings. She entrusted Devamata with the implementation of her dream—a girls' school on the Ganges, where Eastern and Western pupils could study together. Swami Vivekananda wrote a letter to her to get her opinion about his intention to attend the Parliament of Religions in Chicago. Only after receiving the blessing from her did he decide to go to the United States.