Gospel of Sri Ramakrishna 
Monday, August 20, 1883
Sri Ramakrishna was sitting on his bed, inside the mosquito net, meditating. It was about eight o'clock in the evening. M. was sitting on the floor with his friend Hari Babu. Hari, a young man of twenty-eight, had lost his wife about eleven years before and had not married a second time. He was much devoted to his parents, brothers, and sisters.
Hazra was living at Dakshineswar. Rakhal lived with the Master, though now and then he stayed at Adhar's house. Narendra, Bhavanath, Adhar, M., Ram, Manomohan, and other devotees visited the Master almost every week.
Hriday, Sri Ramakrishna's nephew, was ill in his home in the country. The Master was worried about him. One of the devotees had sent him a little money, but the Master did not know it.
When Sri Ramakrishna came out of the mosquito net and sat on the small couch, the devotees saluted him.
MASTER (to M.): "I was meditating inside the net. It occurred to me that meditation, after all, was nothing but the imagining of a form, and so I did not enjoy it. One gets satisfaction if God reveals Himself in a flash. Again, I said to myself, 'Who is it that meditates, and on whom does he meditate?'"
M: "Yes, sir. You said that God Himself has become everything - the universe and all living beings. Even he who meditates is God."
MASTER: "What is more, one cannot meditate unless God wills it. One can meditate when God makes it possible for one to do so. What do you say?"
M: "True, sir. You feel like that because there is no 'I' in you. When there is no ego, one feels like that."
MASTER: "But it is good to have a trace of ego, which makes it possible for a man to feel tliat he is the servant of God. As long as a man thinks that it is he who is doing his duties, it is very good for him to feel that God is the Master and he God's servant. When one is conscious of doing work, one should establish with God the relationship of servant and Master."
M. was always reflecting on the nature of the Supreme Brahman.
MASTER (to M.): "Like the akasa, Brahman is without any modification. It has become manifold because of Sakti. Again, Brahman is like fire, which itself has no colour. The fire appears white if you throw a white substance into it, red if you throw a red, black it you throw a black. The three gunas - sattva, rajas, and tamas - belong to Sakti alone. Brahman Itself is beyond the three gunas. What Brahman is cannot be described. It is beyond words. That which remains after everything is eliminated by the Vedantic process of 'Not this, not this', and which is of the nature of Bliss, is Brahman.
"Suppose the husband of a young girl has come to his father-in-law's house and is seated in the drawing-room with other young men of his age. The girl and her friends are looking at them through the window. Her friends do not know her husband and ask her, pointing to one young man, 'Is that your husband?' 'No', she answers, smiling. They point to another young man and ask if he is her husband. Again she answers no. They repeat the question, referring to a third, and she gives the same answer. At last they point to her husband and ask, 'Is he the one?' She says neither yes nor no, but only smiles and keeps quiet. Her friends realize that he is her husband.
"One becomes silent on realizing the true nature of Brahman.
(To M.) "Well, why do I talk so much?"
M: "You talk in order to awaken the spiritual consciousness of the devotees. You once said that when an uncooked luchi is dropped into boiling ghee it makes a sizzling noise."
The Master began to talk to M. about Hazra.
MASTER: "Do you know the nature of a good man? He never troubles others. He doesn't harass people. The nature of some people is such that when they go to a feast they want special seats. A man who has true devotion to God never makes a false step, never gives others trouble for nothing.
"It is not good to live in the company of bad people. A man should stay away from them and thus protect himself. (To M.) Isn't that so?"
M: "Yes, sir. The mind sinks far down in the company of the wicked. But it is quite different with a hero, as you say."
MASTER: "How is that?"
M: "When a fire is feeble it goes out when even a small stick is thrown into it; but a blazing fire is not affected even if a plantain-tree is thrown into it. The tree itself is burnt fo ashes."
The Master asked M. about his friend Hari Babu.
M: "He has come here to pay you his respects. He lost his wife long ago."
MASTER (to Hari): "What kind of work do you do?"
M: "Nothing in particular. But at home he takes good care of his parents and his brothers and sisters."
MASTER (with a smile): "How is that? You are like 'Elder, the pumpkin-cutter'. You are neither a man of the world nor a devotee of God. That is not good. You must have seen the sort of elderly man who lives in a family and is always ready, day or night, to entertain the children. He sits in the parlour and smokes the hubble-bubble. With nothing in particular to do, he leads a lazy life. Now and again he goes to the inner court and cuts a pumpkin; for, since women do not cut pumpkins, they send the children to ask him to come and do it. That is the extent of his usefulness - hence his nickname, 'Elder, the pumpkin-cutter'.
"You must do 'this' as well as 'that'. Do your duties in the world, and also fix your mind on the Lotus Feet of the Lord. Read books of devotion like the Bhagavata or the life of Chaitanya when you are alone and have nothing else to do."
It was about ten o'clock. Sri Ramakrishna finished a light supper of farina pudding and one or two luchis. After saluting him, M. and his friend took their leave.
Friday, September 7,1883
Sri Ramakrishna and M. were talking in the Master's room at half past seven in the evening. No one else was present.
MASTER: "The other day I went to Calcutta. As I drove along the streets in the carriage, I observed that everyone's attention was fixed on low things. Everyone was brooding over his stomach and running after nothing but food. Everyone's mind was turned to 'woman and gold'. I saw only one or two with their attention fixed on higher things, with their minds turned to God."
M: "The present age has aggravated this stomach-worry. Trying to imitate the English, people have turned their attention to more luxuries; therefore their wants have also increased."
MASTER: "What do the English think about God?"
M: "They believe in a formless God."
MASTER: "That is also one of our beliefs."
For a time Master, and disciple remained silent. Then Sri Ramakrishna began to describe his experiences of Brahman.
MASTER: "One day I had the vision of Consciousness, non-dual and indivisible. At first it had been revealed to me that there were innumerable men, animals, and other creatures. Among them there were aristocrats, the English, the Mussalmans, myself, scavengers, dogs, and also a bearded Mussalman with an earthenware tray of rice in his hand. He put a few grains of rice into everybody's mouth. I too tasted a little.
"Another day I saw rice, vegetables, and other food-stuff, and filth and dirt as well, lying around. Suddenly the soul came out of my body and, like a flame, touched everything. It was like a protruding tongue of fire and tasted everything once, even the excreta. It was revealed to me that all these are one Substance, the non-dual and indivisible Consciousness.
"Another day it was revealed to me that I had devotees - my intimate companions, my very own. Thereafter I would climb to the roof of the kuthi as soon as the bells and the conch-shells of the evening service sounded in the temples, and cry out with a longing heart: 'Oh, where are you all? Come here! I am dying to see you!'
(To M.) "Well, what do you think of these visions?"
M: "God sports through you. This I have realized, that you are the instrument and God is the Master. God has created other beings as if with a machine, but yourself with His own hands."
MASTER: "Well, Hazra says that after the vision of God one acquires the six divine powers."
M: "Those who seek pure love don't want powers."
MASTER: "Perhaps Hazra was a poor man in his previous life, and that is why he wants so much to see the manifestation of power. He wants to know what I talk about with the cook. He says to me: 'You don't have to talk to the cook. I shall talk to the manager of the temple myself and see that you get everything you want.' (M. laughs aloud.) He talks to me that "way and I say nothing."
M: "Many a time you have said that a devotee who loves God for the sake of love does not care to see God's powers. A true devotee wants to see God as Gopala. In the beginning God becomes the magnet, and the devotee the needle. But in the end the devotee himself becomes the magnet, and God the needle; that is to say, God becomes small to His devotee."
MASTER: "Yes, it is just like the sun at dawn. You can easily look at that sun. It doesn't dazzle the eyes; rather it satisfies them. God becomes tender for the sake of His devotees. He appears before them, setting aside His powers."
Both remained silent tor some time.
M: "Why should your visions not be real? If they are unreal, then the world is still more unreal; for there is only one mind that is the instrument of perception. Your pure mind sees those visions, and our ordinary minds see worldly objects."
MASTER: "I see that you have grasped the idea of unreality. Well, tell me what you think of Hazra."
M: "Oh, I don't know." (The Master laughs.)
MASTER: "Well, do you find me to be like anybody else?"
M: "No, sir."
MASTER: "Like any other paramahamsa?"
M: "No, sir. You can't be compared to anybody else."
MASTER (smiling): "Have you heard of a tree called the 'achina'?" (Literally, "unrecognizable".)
M: "No, sir."
MASTER: "There is a tree called by that name. But nobody knows what it is."
M: "Likewise, it is not possible to recognize you. The more a man understands you, the more uplifted he will be."
M. was silent. He said to himself: "The Master referred to 'the sun at dawn' and 'the tree unrecognizable by man'. Did he mean an Incarnation of God? Is this the play of God through man? Is the Master himself an Incarnation? Was this why he cried to the devotees from the root of the kuthi: 'Where are you? Come to me!'?"
Sri Ramakrishna was sitting on the steps of the southeast verandah of the Kali temple. Rakhal, M., and Hazra were with him. He talked light-heartedly about his boyhood days.
When it was dusk he returned to his room and sat down on the small couch. Soon he went into samadhi and in that state began to talk to the Divine Mother. He said: "Mother, what is all this row about? Shall I go there? I shall go if You take me." The Master was to go to a devotee's house. Was it for this that he was asking the Divine Mother's permission?
Again he spoke to Her, perhaps praying about an intimate disciple: "Mother, please make him stainless. Well, Mother, why have You given him only a particle?" Remaining silent a moment, he said: "Oh, I see. That will be enough for Your work."
In the same state he said, addressing the devotees: "That which is Brahman is verily Sakti. I address That, again, as the Mother. I call It Brahman when It is inactive, and Sakti when It creates, preserves, and destroys. It is like water, sometimes still and sometimes covered with waves. The Incarnation of God is a part of the lila of Sakti. The purpose of the Divine Incarnation is to teach man ecstatic love for God. The Incarnation is like the udder of the cow, the only place milk is to be got. God incarnates Himself as man. There is a great accumulation of divinity in an Incarnation, like the accumulation of fish in a deep hollow in a lake."
Some of the devotees wondered, "Is Sri Ramakrishna an Incarnation of God, like Krishna, Chaitanya, and Christ?"
Sunday, September 9, 1883
Sri Ramakrishna had finished his midday meal and was sitting on the small couch. Rakhal, M., and Ratan were sitting on the floor. Ratan was the steward of Jadu Mallick's garden house and was devoted to the Master. Now and then Ram Chatterji and Hazra passed in or out of the room. It was about two o'clock.
Ratan told the Master that a yatra performance by Nilkantha had been arranged in Jadu Mallick's house in Calcutta.
RATAN (to the Master): "You must go. The date has been set."
MASTER: "That's good. I want to go. Nilkantha sings with great devotion."
A DEVOTEE: "That is true, sir."
MASTER: "Tears flow from his eyes as he sings. (To Ratan) I am thinking of spending the night in Calcutta when I go to see the yatra."
RATAN: "That will be fine."
Ram Chatterji and the other devotees asked Ratan about a theft in Jadu Mallick's house.
RATAN: "Yes, the golden sandals of the Deity were stolen from the shrine room in Jadu Babu's house. It has created an uproar. They are going to try to discover the thief by means of a 'charmed plate'. Everybody will sit in one room, and the plate will move in the direction of the man who stole the sandals."
MASTER (with a smile): "How does the plate move? By itself?"
RATAN: "No. A man presses it to the ground."
A DEVOTEE: "It is a kind of sleight of hand. It is a clever trick."
MASTER: "The real cleverness is the cleverness by which one realizes God. That trick is the best of all tricks."
As the conversation went on, several Bengali gentlemen entered the room and, after saluting the Master, sat down. One of them was already known to Sri Ramakrishna. These gentlemen followed the cult of Tantra. The Master knew that one of them indulged in immoral acts in the name of religion. The Tantra rituals, under certain conditions, allow the mixing of men and women devotees. But Sri Ramakrishna regarded all women, even prostitutes, as manifestations of the Divine Mother. He addressed them all as "Mother".
MASTER (with a smile): "Where is Achalananda? My ideal is different from that of Achalananda and his disciples. As for myself, I look on all women as my mother."
The visiting gentlemen sat silent.
MASTER: "Every woman is a mother to me. Achalananda used to stay here now and then. He would drink a great deal of consecrated wine. Hearing about my attitude toward women, he stubbornly justified his own views. He insisted again and again: 'Why should you not recognize the attitude of a "hero" toward women? Won't you admit the injunctions of Siva? Siva Himself is the author of the Tantra, which prescribes various disciplines, including the "heroic".' I said to him: 'But, my dear sir, I don't know. I don't like these ideas. To me every woman is a mother.'
"Achalananda did not support his own children. He said to me, 'God will support them.' I said nothing. But this is the way I felt about it: 'Who will support your children? I hope your renunciation of wife and children is not a way of earning money. People will think you are a holy man because you have renounced everything; so they will give you money. In that way you will earn plenty of money.'
"Spiritual practice with a view to winning a lawsuit and earning money, or to helping others win in court and acquire property, shows a very mean understanding.
"Money enables a man to get food and drink, build a house, worship the Deity, serve devotees and holy men, and help the poor when he happens to meet them. These are the good uses of money. Money is not meant tor luxuries or creature comforts or for buying a position in society.
"People practise various Tantrik disciplines to acquire supernatural powers. How mean such people are! Krishna said to Arjuna, 'Friend, by acquiring one of the eight siddhis you may add a little to your power, but you will not be able to realize Me.' One cannot get rid of maya as long as one exercises supernatural powers. And maya begets egotism.
"Body and wealth are impermanent. Why go to so much trouble for their sakes? Just think of the plight of the hathayogis. Their attention is fixed on one ideal only - longevity. They do not aim at the realization of God at all. They practise such exercises as washing out the intestines, drinking milk through a tube, and the like, with that one aim in view.
"There was once a goldsmith whose tongue suddenly turned up and stuck to his palate. He looked like a man in samadhi. He became completely inert and remained so a long time. People came to worship him. After several years, his tongue suddenly returned to its natural position, and he became conscious of things as before. So he went back to his work as a goldsmith. (All laugh.)
"These are physical things and have nothing to do with God. There was a man who knew eighty-two postures and talked big about yoga-samadhi. But inwardly he was drawn to 'woman and gold'. Once he found a bank-note worth several thousand rupees. He could not resist the temptation, and swallowed it, thinking he would get it out somehow later on. The note was got out of him all right, but he was sent to jail for three years. In my guilelessness I used to think that the man had made great spiritual progress. Really, I say it upon my word!
"Mahendra Pal of Sinthi once gave Ramlal five rupees. Ramlal told me about it after he had gone. I asked him what the gift was for, and Ramlal said "that it was meant for me. I thought it might enable me to pay off some of my debt for milk. That night I went to bed and, if you will believe me, I suddenly woke up with a pain. I felt as if a cat were scratching inside my chest. I at once went to Ramlal and asked him: 'For whom did Mahendra give this money? Was it for your aunt?' 'No,' said Ramlal, 'it is meant for you.' I said to him, 'Go and return the money at once, or I shall have no peace of mind.' Ramlal returned the money early in the morning and I felt relieved.
"Once a rich man came here and said to me: 'Sir, you must do something so that I may win my lawsuit. I have heard of your reputation and so I have come here.' 'My dear sir,' I said to him, 'you have made a mistake. I am not the person you are looking for; Achalananda is your man.'
"A true devotee of God does not care for such things as wealth or health. He thinks: 'Why should I practise spiritual austerities for creature comforts, money, or name and fame? These are all impermanent. They last only a day or two.'"
The visiting gentlemen took leave of the Master after saluting him. When they had departed, Sri Ramakrishna smiled and said to M., "You can never make a thief listen to religion. (All laugh.)
"Well, what do you think of Narendra?"
M: "He is splendid."
MASTER: "Yes. His intelligence is as great as his learning. Besides, he is gifted in music, both as a singer and player. Then too, he has control over his passions. He says he will never marry."
M: "You once said that one who constantly talks of his sin really becomes a sinner; he cannot extricate himself from sin. But if a man has firm faith that he is the son of God, then he makes rapid strides in spiritual life."
MASTER: "Yes, faith. What tremendous faith Krishnakishore had! He used to say: 'I have spoken the name of God once. That is enough. How can I remain a sinner? I have become pure and stainless.' One day Haladhari said: 'Even Ajamila had to perform austerities to gratify God. Can one receive the grace of God without austerities? What will one gain by speaking the name of Narayana only once?' At these remarks Krishnakishore's anger knew no bounds. The next time he came to this garden to pick flowers he wouldn't even look at Haladhari.
"Haladhari's father was a great devotee. At bathing-time he would stand waist-deep in the water and meditate on God, uttering the sacred mantra; then the tears would flow from his eyes.
"One day a holy man came to the bathing-place on the Ganges at Ariadaha. We talked about seeing him. Haladhari said, 'What shall we gain by seeing the body of a man, a mere cage made of the five elements?' Krishnakishore heard about it and said: 'What? Did Haladhari ask what would be gained by visiting a holy man? By repeating the name of Krishna or Rama a man transforms his physical body into a spiritual body. To such a man everything is the embodiment of Spirit. To him Krishna is the embodiment of Spirit, and His sacred Abode is the embodiment of Spirit.' He also said, 'A man who utters the name of Krishna or Rama even once reaps the result of a hundred sandhyas.'
"One of his sons chanted the name of Rama on his death-bed. Krishnakishore said, 'He has nothing to worry about; he has chanted the name of Rama.' But now and then he wept. After all, it was the death of his own son.
"Nothing whatsoever is achieved by the performance of worship, japa, and devotions, without faith. Isn't that so?"
M: "Yes, sir. That is true."
MASTER: "I see people coming to the Ganges to bathe. They talk their heads off about everything under the sun. The widowed aunt says: 'Without me they cannot perform the Durga Puja. I have to look after even the smallest detail. Again, I have to supervise everything when there is a marriage festival in the family, even the bed of the bride and groom.'"
M: "Why should we blame them? How else will they pass the time?"
MASTER (with a smile): "Some people have their shrine rooms in their attics. The women arrange the offerings and flowers and make the sandal-paste. But, while doing so, they never say a word about God. The burden of the conversation is: 'What shall we cook today? I couldn't get good vegetables in the market. That curry was delicious yesterday. That boy is my cousin. Hello there! Have you that job still? Don't ask me how I am. My Hari is no more.' Just fancy! They talk of such things in the shrine room at the time of worship!"
M: "Yes, sir, it is so in the majority of cases. As you say, can one who has passionate yearning for God continue formal worship and devotions for long?"
Sri Ramakrishna and M. were now conversing alone.
M: "Sir, if it is God Himself who has become everything, then why do people have so many different feelings?"
MASTER: "Undoubtedly God exists in all beings as the All-pervading Spirit, but the manifestations of His Power are different in different beings. In some places there is a manifestation of the power of Knowledge; in others, of the power of ignorance. In some places there is a greater manifestation of power than in others. Don't you see that among human beings there are cheats and gamblers, to say nothing of men who are like tigers. I think of them as the 'cheat God', the 'tiger God'."
M. (with a smile): "We should salute them from a distance. If we go near the 'tiger God' and embrace him, he may devour us."
MASTER: "He and His Power, Brahman and Its Power - nothing else exists but this. In a hymn to Rama, Narada said: 'O Rama, You are. Siva, and Sita is Bhagavati; You are Brahma, and Sita is Brahmani; You are Indra, and Sita is Indrani; You are Narayana, and Sita is Lakshmi. O 'Rama, You are the symbol of all that is masculine, and Sita of all that is feminine.'"
M: "Sir, what is the Spirit-form of God like?"
Sri Ramakrishna reflected a moment and said softly: "Shall I tell you what it is like? It is like water. . . . One understands all this through spiritual discipline.
"Believe in the form of God. It is only after attaining Brahmajnana that one sees non-duality, the oneness of Brahman and Its Sakti. Brahman and Sakti are identical, like fire and its power to burn. When a man thinks of fire, he must also think of its power to burn. Again, when he thinks of the power to bum, he must also think of fire. Further, Brahman and Sakti are like milk and its whiteness, water and its wetness.
"But there is a stage beyond even Brahmajnana. After jnana comes vijnana. He who is aware of knowledge is also aware of ignorance. The "age Vasishtha was stricken with grief at the death of his hundred sons. Asked by Lakshmana why a man of knowledge should grieve for such a reason, Rama said, 'Brother, go beyond both knowledge and ignorance.' He who has knowledge has ignorance also. If a thorn has entered your foot, get another thorn and with its help take out the first; then throw away the second also."
M: "Should one throw away both knowledge and ignorance?"
MASTER: "Yes. That is why one should acquire vijnana. You see, he who is aware of light is also aware of darkness. He who is aware of happiness is also aware of suffering. He who is aware of virtue is also aware of vice. He who is aware of good is also aware of evil. He who is aware of holiness is also aware of unholiness. He who is aware of 'I' is also aware of 'you'.
"What is vijnana? It is knowing God in a special way. The awareness and conviction that fire exists in wood is jnana, knowledge. But to cook rice on that fire, eat the rice, and get nourishment from it is vijnana. To know by one's inner experience that God exists is jnana. But to talk to Him, to enjoy Him as Child, as Friend, as Master, as Beloved, is vijnana. The realization that God alone has become the universe and all living beings is vijnana.
"According to one school of thought, God cannot be seen. Who sees whom? Is God outside you, that you can see Him? One sees only oneself. Having once entered the 'black waters' of the ocean, the ship does not come back and so cannot describe what it experiences."
M: "It is true, sir. As you say, having climbed to the top of the monument, one becomes unaware of what is below: horses and carriages, men and women, houses, shops and offices, and so on."
MASTER: "I don't go to the Kali temple nowadays. Is that an offence? At one time Narendra used to say, 'What? He still goes to the Kali temple!'"
M: "Every day you are in a new state of mind. How can you ever offend God?"
MASTER: "Someone said to Sen, about Hriday: 'He is very ill. Please bring two pieces of cloth and a couple of shirts for him. We will send them to his village.' Sen offered only two rupees. How do you explain that? He has so much money, and yet he is so miserly! What do you say to that?"
M: "Those who seek God cannot behave that way - I mean those whose goal is the attainment of Knowledge."
MASTER: "God alone is the Reality and all else is unreal."
Saturday, September 22, 1883
Sri Ramakrishna was seated in the drawing-room of Adhar's house in Calcutta, with Rakhal, Adhar, M., Ishan, and other devotees. Many gentlemen of the neighbourhood were also present. It was afternoon.
The Master was very fond of Ishan. He had been a superintendent in the Accountant General's office, and later on his children also occupied high government positions. One of them was a class-mate of Narendra. Ishan's purse was always open for the poor and needy. When he retired from service, he devoted his time to spiritual practices and charity. He often visited Sri Ramakrishna at Dakshineswar.
MASTER (to Ishan): "Please tell us the story of the boy who posted the letter."
ISHAN (with a smile): "A boy once heard that God is our Creator. So he wrote a letter to God, setting forth his prayers, and posted it. The address he put on the envelope was 'Heaven'."
MASTER (with a smile): "Did you hear that story? One succeeds in spiritual life when one develops a faith like that boy's. (To Ishan) Tell us about the renunciation of activities."
ISHAN: "After the attainment of God, religious duties such as the sandyha drop away. One day some people were sitting on the bank of the Ganges performing the sandyha. But one of them abstained from it. On being asked the reason, he said: 'I am observing asoucha. I cannot perform the sandyha ceremony. In my case the defilement is due to both a birth and a death. My mother, Ignorance, is dead, and my son, Self-Knowledge, has been born.'"
MASTER: "Tell us, also, how caste distinctions drop away when one attains Self-Knowledge."
ISHAN: "Sankaracharya was once climbing the steps after finishing his bath in the Ganges, when he saw just in front of him an untouchable who had a pack of dogs with him. 'You have touched me!' said Sankara. 'Revered sir,' said the pariah, "I have not touched you, nor have you touched me. The Self is the Inner Ruler of all beings and cannot be contaminated. Is there any difference between the sun's reflection in wine and its reflection in the Ganges?'"
MASTER (with a smile): "And about harmony: how one can realize God through all paths."
ISHAN (smiling): "Both Hari and Hara are derived from the same root. The difference is only in the pratyaya. In reality. He who is Hari is also Hara. If a man has faith in God, then it doesn't matter whom he worships."
MASTER: "And please tell us also how the heart of the sadhu is the greatest of all."
ISHAN: "This earth is the largest thing we see anywhere around us. But larger than the earth is the ocean, and larger than the ocean is the sky. But Vishnu, the Godhead, has covered earth, sky, and the nether world with one of His feet. And that foot of Vishnu is enshrined in the sadhu's heart. Therefore the heart of a holy man is the greatest of all."
The devotees were delighted with Ishan's words.
Ishan intended to retire to a solitary place and practise a special discipline of the Gayatri, through which Brahman is invoked. But the Master said that the Knowledge of Brahman was not possible without the complete destruction of worldliness. Further, he said that it was impossible for a man totally to withdraw his mind from the objects of the senses in the Kaliyuga, when his life was dependent on food. That is why the Master discouraged people from attempting the Vedic worship of Brahman and asked them to worship Sakti, the Divine Mother, who is identical with Brahman.
MASTER (to Ishan): "Why do you waste your time simply repeating 'Neti, neti'? Nothing whatsoever can be specified about Brahman, except that It exists.
"Whatever we see or think about is the manifestation of the glory of the Primordial Energy, the Primal Consciousness. Creation, preservation, and destruction, living beings and the universe, and further, meditation and the meditator, bhakti and prema - all these are manifestations of the glory of that Power.
"But Brahman is identical with Its Power. On returning from Ceylon, Hanuman praised Rama, saying: 'O Rama, You are the Supreme Brahman, and Sita is Your Sakti. You and She are identical.' Brahman and Sakti are like the snake and its wriggling motion. Thinking of the snake, one must think of its wriggling motion, and thinking of its wriggling motion, one must think of the snake. Or they are like milk and its whiteness. Thinking of milk, one has to think of its colour, that is, whiteness, and thinking of the whiteness of milk, one has to think of milk itself. Or they are like water and its wetness. Thinking of water, one has to think of its wetness, and thinking of the wetness of water, one has to think of water.
"This Primal Power, Mahamaya, has covered Brahman. As soon as the covering is withdrawn, one realizes: 'I am what I was before', 'I am Thou; Thou art I'.
"As long as that covering remains, the Vedantic formula 'I am He', that is, man is the Supreme Brahman, does not rightly apply. The wave is part of the water, but the water is not part of the wave. As long as that covering remains, one should call on God as Mother. Addressing God, the devotee should say, 'Thou art the Mother and I am Thy child; Thou art the Master and I am Thy servant.' It is good to have the attitude of the servant toward the master. From this relationship of master and servant spring up other attitudes: the attitude of serene love for God, the attitude of friend toward friend, and so forth. When the master loves his servant, he may say to him, 'Come, sit by my side; there is no difference between you and me.' But if the servant comes forward of his own will to sit by the master, will not the master be angry?
"God's play on earth as an Incarnation is the manifestation of the glory of the Chitsakti, the Divine Power. That which is Brahman is also Rama, Krishna, and Siva."
ISHAN: "Yes, sir. Both Hari and Hara are derived from the same root. The difference lies only in the pratyaya."
MASTER: "Yes, there is only One without a second. The Vedas speak-of It as 'Om Satchidananda Brahma', the Puranas as 'Om Satchidananda Krishna', and the Tantra as 'Om Satchidananda Siva'.
"The Chitsakti, as Mahamaya, has deluded all with ignorance. It is said in the Adhyatma Ramayana that when the rishis saw Rama, they prayed to Him in these words only: 'O Rama, please do not delude us with Your world-bewitching maya.'"
ISHAN: "What is this maya?"
MASTER: "Whatever you see, think, or hear is maya. In a word, 'woman and gold' is the covering of maya.
"There is no harm in chewing betel-leaf, eating fish, smoking, or rubbing the body with oil. What will one achieve by renouncing only these things? The one thing, needful is the renunciation of 'woman and gold'. That renunciation is the real and supreme renunciation. Householders should go into solitude now and then, to practise spiritual discipline 'in order to cultivate devotion to God; they should renounce mentally. But the sannyasi should renounce both mentally and physically.
"I once said to Keshab, 'How can a typhoid patient be cured if he remains in a room where a pitcher of water and a jar of pickles are kept?' Now and then one should live in solitude."
A DEVOTEE: "Sir, what do you think of the Navavidhan? It seems to me like a hotchpotch of everything."
MASTER: "Some say it is a modern thing. That sets me wondering: 'Then is the God of the Brahmo Samaj a new God?' The Brahmos speak of their cult as the Navavidhan, as a New Dispensation. Well, it may be so. Who knows? There are six systems of philosophy; so perhaps it is like one of these. "But do you know where those who speak of the formless God make their mistake? It is where they say that God is formless only, and that those who differ with them are wrong.
"But I know that God is both with and without form. And He may have many more aspects. It is possible for Him to be everything.
(To Ishan) "The Chitsakti, Mahamaya, has become the twenty-four cosmic principles. One day as I was meditating, my mind wandered away to Rashke's house. He is a scavenger. I said to my mind, 'Stay there, you rogue!' The Divine Mother revealed to me that the men and women in this house were mere masks; inside them was the same Divine Power, Kundalini, that rises up through the six spiritual centres of the body.
"Is the Primal Energy man or woman? Once at Kamarpukur I saw the worship of Kali in the house of the Lahas. They put a sacred thread on the image of the Divine Mother. One man asked, 'Why have they put the sacred thread on the Mother's person?' The master of the house said: Brother, I see that you have rightly understood the Mother. But I do not yet know whether the Divine Mother is male or female.'
"It is said that Mahamaya swallowed Siva. When the six centres in Her were awakened, Siva came out through Her thigh. Then Siva created the Tantra philosophy.
"Take refuge in the Chitsakti, the Mahamaya."
ISHAN: "Please bestow your grace on me."
MASTER: "Say to God with a guileless heart, 'O God, reveal Thyself to me.' And weep. Pray to God, 'O God, keep my mind away from "woman and gold".' And dive deep. Can a man get pearls by floating or swimming on the surface? He must dive deep.
"One must get instruction from. a guru. Once, a man was looking for a stone image of Siva. Someone said to him: "Go to a certain river. There you will find a tree. Near it is a whirlpool. Dive into the water there, and you will find the image of Siva.' So I say that one must get instruction from a teacher."
ISHAN: "That is true, sir."
MASTER: "It is Satchidananda that comes to us in the form of the guru. If a man is initiated by a human guru, he will not achieve anything if he regards his guru as a mere man. The guru should be regarded as the direct manifestation of God. Only then can the disciple have faith in the mantra given by the guru. Once a man has faith he achieves all. The sudra Ekalavya learnt archery in the forest before a clay image of Drona. He worshipped the image as the living Drona; that by itself enabled him to attain mastery in archery.
"Don't mix intimately with brahmin pundits. Their only concern is to earn money. I have seen brahmin priests reciting the Chandi while performing the swastyayana. It is hard to tell whether they are reading the sacred book or something else. They turn half the pages without reading them. (All laugh.)
"A nail-knife suffices to kill oneself. One needs sword and shield to kill others. That is the purpose of the sastras.
"One doesn't really need to study the different scriptures. If one has no discrimination, one doesn't achieve anything through mere scholarship, even though one studies all the six systems of philosophy. Call on God, crying to Him secretly in solitude. He will give all that you need."
Sri Ramakrishna had heard that Ishan was building a house on the bank of the Ganges for the practice of spiritual discipline. He asked Ishan eagerly: "Has the house been built? Let me tell you that the less people know of your spiritual life, the better it will be for you. Devotees endowed with sattva meditate in a secluded corner or in a forest, or withdraw into the mind. Sometimes they meditate inside the mosquito net."
Now and then Ishan invited Hazra to his house. Hazra had a craze for outward purity. Sri Ramakrishna often discouraged him in this.
MASTER (to Ishan): "Let me tell you another thing. Don't be over-fastidious about outward purity. Once, a sadhu felt very thirsty. A water-carrier was carrying water in his skin water-bag, and offered the water to the holy man. The sadhu asked if the skin was clean. The carrier said: 'Revered sir, my skin bag is perfectly clean. But inside your skin are all sorts of filthy things. That is why I can ask you to drink water from my skin. It won't injure you.' By 'your skin', the carrier meant the body, the belly, and so forth.
"Have faith in the name of God. Then you won't need even to go to holy places."
Sri Ramakrishna sang, intoxicated with divine fervour:
Why should I go to Ganga or Gaya, to Kasi, Kanchi, or Prabhas,
So long as I can breathe my last with Kali's name. upon my lips? . . .
Ishan remained silent.
MASTER (to Ishan): "Tell me if you have any more doubts."
ISHAN: "You said everything when you spoke of faith."
MASTER: "God can be realized by true faith alone. And the realization is hastened if you believe everything about God. The cow that picks and chooses its food gives milk only in dribblets, but if she eats all kinds of plants, then her milk flows in torrents.
"Once I heard a story. A man heard the command of God that he should see his Ideal Deity in a ram. He at once believed it. It is God who exists in all beings.
"A guru said to his disciple, 'It is Rama alone who resides in all bodies.' The disciple was a man of great faith. One day a dog snatched a piece of bread from him and started to run away. He ran after the dog, with a jar of butter in his hand, and cried again and again: 'O Rama, stand still a minute. That bread hasn't been buttered.'
"What tremendous faith Krishnakishore had! He used to say, 'By chanting "Om Krishna, Om Rama", one gets the result of a million sandhyas.' Once he said to me secretly, 'I don't like the sandhya and other devotions any more; but don't tell anyone.'
"Sometimes I too feel that way. The Mother reveals to me that She Herself has become everything. One day I was coming from the pine-grove toward the Panchavati. A dog followed me. I stood still for a while near the Panchavati. The thought came to my mind that the Mother might say something to me through that dog.
"You were absolutely right when you said that through faith alone one achieves all."
ISHAN: "But we are householders."
MASTER: "What if you are? Through His grace even the impossible becomes possible. Ramprasad sang, This world is a mere framework of illusion.' Another man composed a song by way of reply:
This very world is a mansion of mirth;
Here I can eat, here drink and make merry.
Janaka's might was unsurpassed;
What did he lack of the world or the Spirit?
Holding to one as well as the other,
He drank his milk from a brimming cup!
"One should first realize God through spiritual discipline in solitude, and then live in the world. Only then can one be a King Janaka. What can you achieve otherwise?
"Further, take the case of Siva. He has everything - Kartika, Ganesa, Lakshmi, and Sarasvati. Still, sometimes He dances in a state of divine fervour, chanting the name of Rama, and sometimes He is absorbed in Samadhi."
INSTRUCTION TO VAISHNAVAS AND BRAHMOS
Eulogy of Narendra - Master in spiritual mood - Efficacy of truthfulness - Difference between scholar and holy man - Path of love suited to modern times - Description of various monks - Divine grace removes bondage - Surrender to the Divine Mother - Visit to Adhar's house - Glories of the Divine Mother - Master's harmony of religions - Different classes of spiritual aspirants - Futility of worship without yearning - Unwavering devotion to God - The many and the One - Knowledge and ignorance - Chanting God's holy name - Truthfulness leads to God - Advice to householders - Steps of bhakti - Transitoriness of earthly things.
Sunday, September 23, 1883
SRI RAMAKRISHNA was sitting in his room at Dakshineswar with Rakhal, M., and other devotees. Hazra sat on the porch outside. The Master was conversing with the devotees.
MASTER (to a devotee): "Narendra doesn't like even you, nowadays. (To M.) Why didn't he come to see me at Adhar's house?
"How versatile Narendra is! He is gifted in singing, in playing on instruments, and in studies. He is independent and doesn't care about anybody. The other day he was returning to Calcutta with Captain in his carriage. Captain begged Narendra to sit beside him, but he took a seat opposite. He didn't even look at Captain.
"What can a man achieve through mere scholarship? What is needed is prayer and spiritual discipline. Gauri of Indesh was both a scholar and a devotee. He was a worshipper of the Divine Mother. Now and then he would be overpowered with spiritual fervour. When he chanted a hymn to the Mother, the pundits would seem like earth-worms beside him. I too would be overcome with ecstasy.
"At first he was a bigoted worshipper of Sakti. He used to pick up tulsi-leaves with a couple of sticks, so as not to touch them with his fingers. (All laugh.) Then he went home. When he came back he didn't behave that way any more. He gave remarkable interpretations of Hindu mythology. He would say that the ten heads of Ravana represented the ten organs. Kumbhakarna was the symbol of tamas, Ravana of rajas, and Bibhishana of sattva. That was why Bibhishana obtained favour with Rama."
After the Master's midday meal, while he was resting, Ram, Tarak, and some other devotees arrived from Calcutta.
Nityagopal, Tarak, and several others were staying with Ram, a householder disciple of the Master. Nityagopal was always in an exalted spiritual mood. Tarak's mind, too, was always indrawn; he seldom exchanged words with others. Ram looked after their physical needs. Rakhal now and then spent a few days at Adhar's house.
RAM (to the Master): "We have been taking lessons on the drum."
MASTER (to Ram): "Nityagopal too?"
RAM: "No, sir. He plays a little."
MASTER: "And Tarak?"
RAM: "He knows a good deal."
MASTER: "Then he won't keep his eyes on the ground so much. If the mind is much directed to something else, it doesn't dwell deeply on God."
RAM: "I have been studying the drum only to accompany the kirtan."
MASTER (to M.): "I hear that you too are taking singing lessons. Is that so?"
M: "No, sir. I just open my mouth now and then."
MASTER: "Have you practised that song: "O Mother, make me mad with Thy love'? If you have, please sing it. The song expresses my ideal perfectly."
The conversation turned to Hazra's hatred for certain people, which Sri Ramakrishna did not like.
MASTER (to the devotees): "I used frequently to visit a certain house at Kamarpukur. The boys of the family were of my age. The other day they came here and spent two or three days with me. Their mother, like Hazra, used to hate people. Then something happened to her foot, and gangrene set in. On account of the foul smell, no one could enter her room. I told the incident to Hazra and asked him not to hate anyone."
Toward evening, as Sri Ramakrishna was standing in the northwest corer of the courtyard, he went into samadhi. In those days the Master remained almost always in an ecstatic state. He would lose consciousness of the world at the slightest suggestion from outside. But for scant conversation with visiting devotees, he remained in an indrawn mood and was unable to perform his daily worship and devotions.
Coming down to the relative world, he began to talk to the Divine Mother, still standing where he was. "O Mother," he said, "worship has left me, and japa also. Please see, Mother, that I do not become an inert thing. Let my attitude toward God be that of the servant toward the master. O Mother, let me talk about Thee and chant Thy holy name. I want to sing Thy glories. Give me a little strength of body that I may move about, that I may go to places where Thy devotees live, and sing Thy name."
In the morning Sri Ramakrishna had been to the Kali temple to offer flowers at the Mother's feet.
Continuing, the Master said: O Mother, I offered flowers at Thy feet this morning. I thought: 'That is good. My mind is again going back to formal worship.' Then why do I feel like this now? Why art Thou turning me into a sort of inert thing?"
The moon had not yet risen. It was a dark night. The Master, still in an abstracted mood, sat on the small couch in his room and continued his talk with the Divine Mother. He said: "Why this special discipline of the Gayatri? Why this jumping from this roof to that? . . . Who told him to do it? Perhaps he is doing it of his own accord. . . . Well, he will practise a little of that discipline."
The previous day Sri Ramakrishna had discouraged Ishan about Vedic worship, saying that it was not suitable for the Kaliyuga. He had asked Ishan to worship God as the Divine Mother.
The Master said to M., "Are these all my fancies, or are they real?" M. remained silent with wonder at the Master's intimate relationship with the Divine Mother. He thought She must be within us as well as without. Indeed She must be very near us; or why should the Master speak to Her in a whisper?
Wednesday, September 26, 1883
There were very few devotees with the Master, for most of them came on Sundays. Rakhal and Latu were living with him the greater part of the time. M. arrived in the afternoon and found the Master seated on the small couch. The conversation turned to Narendra.
MASTER (to M.): "Have you seen Narendra lately? (With a smile) He said of me: 'He still goes to the Kali temple. But he will not when he truly understands.' His people are very much dissatisfied with him because he comes here now and then. The other day he came here in a hired carriage, and Surendra paid for it. Narendra's aunt almost had a row with Surendra about it."
The Master left the couch and went to the northeast verandah, where Hazra, Kishori, Rakhal, and a few other devotees were sitting.
MASTER (to M.): "How is it that you are here today? Have you no school?"
M: "Our school closed today at half past one."
MASTER: "Why so early?"
M: "Vidyasagar visited the school. He owns the school. So the boys get a half holiday whenever he comes."
MASTER: "Why doesn't Vidyasagar keep his word? 'If one who holds to truth and looks on woman as his mother does not realize God, then Tuisi is a liar.' If a man holds to truth he will certainly realize God. The other day Vidyasagar said he would come here and visit me. But he hasn't kept his word.
"There is a big difference between a scholar and a holy man. The mind of a mere scholar is fixed on 'woman and gold', but the sadhu's mind is on the Lotus Feet of Hari. A scholar says one thing and does another. But it is quite a different matter with a sadhu. The words and actions of a man who has given his mind to the Lotus Feet of God are altogether different. In Benares I saw a young sannyasi who belonged to the sect of Nanak. He was the same age as you. He used to refer to me as the 'loving monk'. His sect has a monastery in Benares. I was invited there one day. I found that the mohant was like a housewife. I asked him, 'What is the way?' 'For the Kaliyuga,' he said, 'the path of devotion as enjoined by Narada.' He was reading a book. When the reading was over, he recited: 'Vishnu is in water, Vishnu is on land, Vishnu is on the mountain top; the whole world is pervaded by Vishnu.' At the end he said, 'Peace! Peace! Abiding Peace!'
"One day, he was reading the Gita. He was so strict about his monastic rules that he would not read a holy book looking at a worldly man. So he turned his face toward me and his back on Mathur, who was also present. It was this holy man who told me of Narada's path of devotion as suited to the people of the Kaliyuga."
M: "Are not sadhus of his class followers of the Vedanta?"
MASTER: "Yes, they are. But they also accept the path of devotion. The fact is that in the Kaliyuga one cannot wholly follow the path laid down in the Vedas. Once, a man said to me that he would perform the purascharana of the Gayatri. I said: 'Why don't you do that according to the Tantra? In the Kaliyuga the discipline of Tantra is very efficacious.'
"It is extremely difficult to perform the rites enjoined in the Vedas. Further, at the present time people lead the life of slaves. It is said that those who serve others for twelve years or so become slaves. They acquire the traits of those they serve. While serving their masters they acquire the rajas, the tamas, the spirit of violence, the love of luxury, and the other traits of their masters. Not only do they serve their masters, but they also enjoy a pension after their term of service is over.
"Once, a Vedantic monk came here. He used to dance at the sight of a cloud. He would go into an ecstasy of joy over a rain-storm. He would get very angry if anyone went near him when he meditated. One day I came to him while he was meditating, and that made him very cross. He discriminated constantly, 'Brahman alone is real and the world is illusory.' Since the appearance of diversity is due to maya, he walked about with a prism from a chandelier in his hand. One sees different colours through the prism; in reality there is no such thing as colour. Likewise, nothing exists, in reality, except Brahman. But there is an appearance of the manifold because of maya, egoism. He would not look at an object more than once, lest he should be deluded by maya and attachment. He would discriminate, while taking his bath, at the sight of birds flying in the sky. He knew grammar. He stayed here for three days. One day he heard the sound of a flute near the embankment and said that a man who had realized Brahman would go into samadhi at such a sound."
While talking about the monk, the Master showed his devotees the manners and movements of a paramahamsa: the gait of a child, face beaming with laughter, eyes swimming in joy, and body completely naked. Then he again took his seat on the small couch and poured out his soul-enthralling words.
MASTER (to M.): "I learnt Vedanta from Nangta: 'Brahman alone is real; the world is illusory.' The magician performs his magic. He produces a mango-tree which even bears mangoes. But this is all sleight of hand. The magician alone is real."
M: "It seems that the whole of life is a long sleep. This much I understand, that we are not seeing things rightly. We perceive the world with a mind by which we cannot comprehend even the nature of the sky. So how can our perceptions be correct?"
MASTER: "There is another way of looking at it. We do not see the sky rightly. It looks as if the sky were touching the ground at the horizon. How can a man see correctly? His mind is delirious, like the mind of a typhoid patient."
The Master sang in his sweet voice:
What a delirious fever is this that I suffer from!
O Mother, Thy grace is my only cure. . . .
Continuing, the Master said: "Truly it is a state of delirium. Just see how worldly men quarrel among themselves. No one knows what they quarrel about. Oh, how they quarrel! 'May such and such a thing befall you!' How much shouting! How much abuse!"
M: "I said to Kishori: "The box is empty; there is nothing inside. But two men pull at it from either side, thinking the box contains money.' Well, the body alone is the cause of all this mischief, isn't it? The jnanis see all this and say to themselves, 'What a relief one feels when this pillow-case of the body drops off.'"
The Master and M. went toward the Kali temple.
MASTER: "Why should you say such things? This world may be a framework of illusion', but it is also said that it is a 'mansion of mirth'. Let the body remain. One can also turn this world into a mansion of mirth."
M: "But where is unbroken bliss in this world?"
MASTER: "Yes, where is it?"
Sri Ramakrishna stood in front of the shrine of Kali and prostrated himself before the Divine Mother. M. followed him. Then the Master sat on the lower floor in front of the shrine room, facing the blissful image, and leaned against a pillar of the natmandir. He wore a red-bordered cloth, part of which was on his shoulder and back. M. sat by his side.
M: "Since there is no unbroken happiness in the world, why should one assume a body at all? I know that the body is meant only to reap the results of past action. But who knows what sort of action it is performing now? The unfortunate part is that we are being crushed."
MASTER: "If a pea falls into filth, it grows into a pea-plant none the less."
M: "But still there are the eight bonds."
MASTER: "They are not eight bonds, but eight fetters. But what if they are? These fetters fall off in a moment, by the grace of God. Do you know what it is like? Suppose a room has been kept dark a thousand years. The moment a man brings a light into it, the darkness vanishes. Not little by little. Haven't you seen the magician's feat? He takes a string with many knots, and ties one end to something, keeping the other in his hand. Then he shakes the string once or twice, and immediately all the knots come undone. But another man cannot untie the knots however he may try. All the knots of ignorance come undone in the twinkling of an eye, through the guru's grace.
"Well, can you tell me why Keshab Sen has changed so much lately? He used to come here very often. He learnt here how to bow low before a holy man. One day I told him that one should not salute a holy man as he had been doing. Harish says rightly: 'All the cheques must be approved here. Only then will they be cashed in the bank.'" (Laughter.)
M. listened to these words breathlessly. He began to realize that Satchidananda, in the form of the guru, passes the "cheque".
MASTER: "Do not reason. Who can ever know God? I have heard it from Nangta, once for all, that this whole universe is only a fragment of Brahman.
"Hazra is given to too much calculation. He says, 'This much of God has become the universe and this much is the balance.' My head aches at his calculations. I know that I know nothing. Sometimes I think of God as good, and sometimes as bad. What can I know of Him?"
M: "It is true, sir. Can anyone ever know God? Each thinks, with his little bit of intelligence, that he has understood all of God. As you say, an ant went to a sugar hill and, finding that one grain of sugar filled its stomach, thought that the next time it would take the entire hill into its hole."
MASTER: "Who can ever know God? I don't even try. I only call on Him as Mother. Let Mother do whatever She likes. I shall know Her if it is Her will; but I shall be happy to remain ignorant if She wills otherwise. My nature is that of a kitten. It only cries, 'Mew, mew!' The rest it leaves to its mother. The mother cat puts the kitten sometimes in the kitchen and sometimes on the master's bed. The young child wants only his mother. He doesn't know how wealthy his mother is, and he doesn't even want to know. He knows only, 'I have a mother; why should I worry?' Even the child of the maidservant knows that he has a mother. If he quarrels with the son of the master, he says: 'I shall tell my mother. I have a mother.' My attitude, too, is that of a child."
Suddenly Sri Ramakrishna caught M.'s attention and said, touching his own chest: "Well, there must be something here. Isn't that so?"
M. looked wonderingly at the Master. He said to himself; "Does the Mother Herself dwell in the Master's heart? Is it the Divine Mother who has assumed this human body for the welfare of humanity?"
Sri Ramakrishna was praying to the Divine Mother: "O Mother! O Embodiment of Om! Mother, how many things people say about Thee! But I don't understand any of them. I don't know anything, Mother. I have taken refuge at Thy feet. I have sought protection in Thee. O Mother, I pray only that I may have pure love for Thy Lotus Feet, love that seeks no return. And Mother, do not delude me with Thy world-bewitching maya. I seek Thy protection. I have taken refuge in Thee."
The evening worship in the temples was over. Sri Ramakrishna was again seated in his room with M.
M. had been visiting the Master for the past two years and had received his grace and blessings. He had been told that God was both with form and without form, that He assumed forms for the sake of His devotees. To the worshipper of the formless God, the Master said: "Hold to your conviction, but remember that all is possible with God. He has form, and again. He is formless. He can be many things more."
MASTER (to M.): "You have accepted an ideal, that of God without form - isn't that so?"
M: "Yes, sir. But I also believe what you say - that all is possible with God. It is quite possible for God to have forms."
MASTER; "Good. Remember further that, as Consciousness, He pervades the entire universe of the living and non-living."
M: "I think of Him as the consciousness in conscious beings."
MASTER: "Stick to that ideal now. There is no need of tearing down and changing one's attitude. You will gradually come to realize that the consciousness in conscious beings is the Consciousness of God. He alone is Consciousness.
"Let me ask you one thing. Do you feel attracted to money and treasures?"
M: "No, sir. But I think of earning money in order to be free from anxiety, to be able to think of God without worry."
MASTER: "Oh, that's perfectly natural."
M: "Is it greed? I don't think so."
MASTER: "You are right. Otherwise, who will look after your children? What will become of them if you feel that you are not the doer?"
M: "I have heard that one cannot attain Knowledge as long as one has the consciousness of duty. Duty is like the scorching sun."
MASTER: "Keep your present attitude. It will be different when the consciousness of duty drops away of itself."
They remained silent a few minutes.
M: "To enter the world after attaining partial knowledge! Why, it is like dying in full consciousness, as in cholera!"
MASTER: "Oh, Ram! Ram!"
The idea in M.'s mind was that just as a cholera patient feels excruciating pain at the time of death, because of retaining consciousness, so also a jnani with partial knowledge must feel extremely miserable leading the life of the world, which he knows to be illusory.
M: "People who are completely ignorant are like typhoid patients, who remain unconscious at the time of death and so do not feel the pain."
MASTER: "Tell me, what does one attain through money? Jaygopal Sen is such a wealthy man; but he complains that his children don't obey him."
M: "Is poverty the only painful thing in the world? There are the six passions besides. Then disease and grief."
MASTER: "And also name and fame, the desire to win people's recognition. Well, what do you think my attitude is?"
M: "It is like that of a man just awakened from sleep. He becomes aware of himself. You are always united with God."
MASTER: "Do you ever dream of me?"
M: "Yes, sir. Many times."
MASTER: "How? Did you dream of me as giving you instruction?"
M. remained silent.
MASTER: "If you ever see me instructing you, then know that it is Satchidananda Himself that does so."
M. related his dream experiences to Sri Ramakrishna, who listened to them attentively.
MASTER (to M.): "That is very good. Don't reason any more. You are a follower of Sakti."
Wednesday, October 10, 1883
Adhar had invited the Master to come to his house on the occasion of the Durga Puja festival. It was the third day of the worship of the Divine Mother. When Sri Ramakrishna arrived at Adhar's house, he found Adhar's friend Sarada, Balaram's father, and Adhar's neighbours and relatives waiting for him.
The Master went into the worship hall to see the evening worship. When it was over, he remained standing there in an abstracted mood and sang in praise of the Divine Mother:
Out of my deep affliction rescue me, O Redeemer!
Terrified by the threats of the King of Death am I!
Left to myself, I shall perish soon;
Save me, oh, save me now, I pray!
Mother of all the worlds! Thou, the Support of mankind!
Thou, the Bewitcher of all, the Mother of all that has life!
Vrindavan's charming Radha art Thou,
Dearest playmate of Braja's Beloved.
Blissful comrade of Krishna, well-spring of Krishna's lila,
Child of Himalaya, best of the gopis, beloved of Govinda!
Sacred Ganga, Giver of moksha!
Sakti! The universe sings Thy praise.
Thon art the Spouse of Siva, the Ever-blessed, the All;
Sometimes Thou takest form and sometimes art absolute.
Eternal Beloved of Mahadeva,
Who can fathom Thine infinite glories?
The Master went to Adhar's drawing-room on the second floor and took a seat, surrounded by the guests. Still in a mood of divine fervour, he said: "Gentlemen, I have eaten. Now go and enjoy the feast." Was the Master hinting that the Divine Mother had partaken of Adhar's offering? Did he identify himself with the Divine Mother and therefore say, "I have eaten"?
Then, addressing the Divine Mother, he continued: "Shall I eat, O Mother? Or will You eat? O Mother, the very Embodiment of the Wine of Divine Bliss!" Did the Master look on himself as one with the Divine Mother? Had the Mother incarnated Herself as the Son to instruct mankind in the ways of God? Was this why the Master said, "I have eaten"?
In that state of divine ecstasy Sri Ramakrishna saw the six centres in his body, and the Divine Mother dwelling in them. He sang a song to that effect.
Again he sang:
My mind is overwhelmed with wonder,
Pondering the Mother's mystery;
Her very name removes
The fear of Kala, Death himself;
Beneath Her feet lies Maha-Kala.
Why should Her hue be kala, black?
Many the forms of black, but She
Appears astoundingly black;
When contemplated in the heart,
She lights the lotus that blossoms there.
Her form is black, and She is named
Kali, the Black One. Blacker than black
Is She! Beholding Her,
Man, is bewitched for evermore;
No other form can he enjoy.
In wonderment asks Ramprasad:
Where dwells this Woman so amazing?
At Her mere name, his mind
Becomes at once absorbed in Her,
Though he has never yet beheld Her.
The fear of the devotees flies away if they but seek shelter at the feet of the Divine Mother. Was that why the Master sang the following song?
I have surrendered my soul at the fearless feet of the Mother;
Am I afraid of Death any more?
Unto the tuft of hair on my head
Is tied the almighty mantra, Mother Kali's name.
My body I have sold in the market-place of the world
And with it have bought Sri Durga's name.
Deep within my heart I have planted the name of Kali,
The Wish-fulfilling Tree of heaven;
When Yama, King of Death, appears,
To him I shall open my heart and show it growing there.
I have cast out from me my six unflagging foes;
Ready am I to sail life's sea,
Crying, "To Durga, victory!"
Sarada was stricken with grief on account of his son's death. So Adhar had taken him to Dakshineswar to visit the Master. Sarada was a devotee of Sri Chaitanya. Sri Ramakrishna looked at him and was inspired with the ideal of Gauranga.
Why has My body turned so golden? It is not time for this to be:
Many the ages that must pass, before as Gauranga I appear.
Here in the age of Dwapara My sport is not yet at an end;
How strange this transformation is!
The peacock glistens, all of gold; and golden, too, the cuckoo gleams!
Everything around Me here has turned to gold! Naught else appears
But gold, whichever way I look.
What can it mean, this miracle, that everything I see is gold?
Ah, I can guess its meaning now:
Radha has come to Mathura, and that is why My skin is gold.
For she is like the brahmara, and so has given Me her hue.
Dark blue My body was but now; yet in the twinkling of an eye
It turned to gold. Have I become Radha by contemplating her?
I cannot imagine where I am - in Mathura or Navadvip.
But how could this have come to pass?
Not yet is Balarama born as Nitai, nor has Narada
Become Srivas, nor Yasoda as Mother Sachi yet returned.
Then why should I, among them all, alone assume a golden face?
Not yet is Father Nanda born as Jagannath; then why should I
Be thus transmuted into gold?
Perhaps because in Mathura sweet Radha has appeared, My skin
Has borrowed Gauranga's golden hue.
Sri Ramakrishna sang again, still overpowered with the ideal of Gauranga:
Surely Gauranga is lost in a state of blissful ecstasy;
In an exuberance of joy, he laughs and weeps and dances and sings.
He takes a wood for Vrindavan, the Ganges for the blue Jamuna;
Loudly he sobs and weeps. Yet, though he is all gold without,
He is all black within - black with the blackness of Krishna!
The Master continued to sing, assuming the attitude of a woman devotee infatuated with love for Gauranga:
Why do my neighbours raise such a scandal?
Why do they cast aspersions upon me
Simply because of Gauranga?
How can they understand my feelings?
How can I ever explain?
Can I ever explain at all?
Alas, to whom shall I explain it?
Ah, but they make me die of shame!
Once on a time, at the house of Srivas,
Gora was loudly singing the kirtan,
When, on the ground of the courtyard,
Falling, he rolled in an ecstasy.
I, who was standing near him,
Seeing him where he lay entranced,
Was suddenly lost to outward sense,
Until the wife of Srivas revived me.
Another day, in the bhaktas' procession,
Gora was sweetly singing the kirtan;
Clasping the outcastes to him,
He softened the unbelievers' hearts.
Through Nadia's market-place
He chanted Lord Hari's holy name.
I followed the throng, and from close by
Caught a glimpse of his golden feet.
Once by the Ganges' bank he stood,
His body bright as the sun and moon,
Charming all with his beauty,
I too had come, to fetch some water,
And, as I looked from one side,
My water-jar slipped and fell to the ground.
My sister-in-law, the gossip, saw me,
And now she is spreading it everywhere.
Balaram's father was a Vaishnava; hence the Master also sarig of the divine love of the gopis for their beloved Krishna:
I have not found my Krishna, O friend! How cheerless my home without Him!
Ah, if Krishna could only be the hair upon my head,
Carefully I should braid it then, and deck it with bakul-flowers;
Carefully I should fashion the braids out of my Krishna-hair.
Krishna is black, and black is my hair; black would be one with black!
Ah, if Krishna could only be the ring I wear in my nose,
Always from my nose He would hang, and my two lips could touch Him.
But it can never be, alas! Why should I idly dream?
Why should Krishna care at all to be the ring in my nose?
Ah, if Krishna could only be the bracelets on my arms,
Always He would cling to my wrists, and proudly I should walk,
Shaking my bracelets to make them sound, shaking my arms to show them;
Down the king's highway I should walk, wearing my Krishna bracelets.
Balaram's father was a wealthy man with estates in different parts of Orissa. An orthodox member of the Vaishnava sect, he had built temples and arranged for distribution of food to the pilgrims at various holy places. He had been spending the last years of his life in Vrindavan. The Vaishnavas, for the most part, are bigoted in their religious views. Some of them harbour malicious feelings toward the followers of the Tantra and Vedanta. But Sri Ramakrishna never encouraged such a narrow outlook. According to his teachings, through earnestness and yearning all lovers of God will ultimately reach the same goal. The Master began the conversation in order to broaden the religious views of Balaram's father.
MASTER (to M.): "Once I thought, 'Why should I be one-sided?' Therefore I was initiated into Vaishnavism in Vrindavan and took the garb of a Vaishnava monk. I spent three days practising the Vaishnava discipline. Again, at Dakshineswar I was initiated into the mystery of Rama worship. I painted my forehead with a long mark and put on a string with a diamond round my neck. But after a few days I gave them up.
"A certain man had a tub. People would come to him to have their clothes dyed. The tub contained a solution of dye. Whatever colour a man wanted for his cloth, he would get by dipping the cloth in the tub. One man was amazed to see this and said to the dyer, 'Please give me the dye you have in your tub.'"
Was the Master hinting that people professing different religions would come to him and have their spiritual consciousness awakened according to their own ideals?
MASTER (to Balaram's father): "Don't read books any more. But you may read books on devotion, such as the life of Chaitanya.'
"The whole thing is to love God and taste His sweetness. He is sweetness and the devotee is its enjoyer. The devotee drinks the sweet Bliss of God. Further, God is the lotus and the devotee the bee. The devotee sips the honey of the lotus.
"As a devotee cannot live without God, so also God cannot live without His devotee. Then the devotee becomes the sweetness, and God its enjoyer. The devotee becomes the lotus, and God the bee. It is the Godhead that has become these two in order to enjoy Its own Bliss. That is the significance of the episode of Radha and Krishna.
"At the beginning of spiritual life the devotee should observe such rites as pilgrimage, putting a string of beads around his neck, and so forth. But outward ceremonies gradually drop off as he attains the goal, the vision of God. Then his only activity is the repetition of God's name, and contemplation and meditation on Him.
"The pennies equivalent to sixteen rupees make a great heap. But sixteen silver coins do not look like such a big amount. Again, the quantity becomes much smaller when you change the sixteen rupees into one gold mohur. And if you change the gold into a tiny piece of diamond, people hardly notice it."
Orthodox Vaishnavas insist on the outer insignia of religion. They criticize any devotee who does not wear these marks. Was that why the Master said that, after the vision of God, a devotee becomes indifferent to outer marks, giving up formal worship when the goal of spiritual life is attained?
MASTER (to Balaram's father): "The Kartabhajas group the devotees into four classes: the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. The pravartaka, the beginner, puts the mark of his religion on his forehead, wears a string of beads around his neck, and observes other outer conventions. The sadhaka, the struggling devotee, does not care so much for elaborate rites. An example of this class is the Baul. The siddha, the perfect, firmly believes that God exists. The siddha of the siddha, the supremely perfect, like Chaitanya, not only has realized God but also has become intimate with Him and talks with Him all the time. This is the last limit of realization.
"There are many kinds of spiritual aspirants. Those endowed with sattva perform their spiritual practices secretly. They look like ordinary people, but they meditate inside the mosquito net.
"Aspirants endowed with rajas exhibit outward pomp - a string of beads around the neck, a mark on the forehead, an ochre robe, a silk cloth, a rosary with a gold bead, and so on. They are like stall-keepers advertising their wares with signboards.
"All religions and all paths call upon their followers to pray to one and the same God. Therefore one should not show disrespect to any religion or religious opinion. It is God alone who is called Satchidananda Brahman in the Vedas, Satchidananda Krishna in the Puranas, and Satchidananda Siva in the Tantras. It is one and the same Satchidananda.
"There are different sects of Vaishnavas. That which is called Brahman in the Vedas is called Alekh-Niranjan by one Vaishnava sect. 'Alekh' means That which cannot be pointed out or perceived by the sense-organs. According to this sect, Radha and Krishna are only two bubbles of the Alekh.
"According to the Vedanta, there is no Incarnation of God. The Vedantists say that Rama and Krishna are but two waves in the Ocean of Satchidananda.
"In reality there are not two. There is only One. A man may call on God by any name; if he is sincere in his prayer he will certainly reach Him. He will succeed if he has longing."
As Sri Ramakrishna spoke these words to the devotees, he was overwhelmed with divine fervour. Coming down to partial consciousness of the world, he said to Balaram's father, "Are you the father of Balaram?"
All sat in silence. Balaram's aged father was silently telling his beads.
MASTER (to M. and the others): "Well, these people practise so much japa and go to so many sacred places, but why are they like this? Why do they make no progress? In their case it seems as if the year consists of eighteen months.
"Once I said to Harish: 'What is the use of going to Benares if one does not feel restless for God? And if one feels that longing, then this very place is Benares.'
"They make so many pilgrimages and repeat the name of God so much, but why do they not realize anything? It is because they have no longing for God. God reveals Himself to the devotee if only he calls upon Him with a longing heart.
"At the beginning of a yatra performance much light-hearted restlessness is to be observed on the stage. At that time one does not see Krishna. Next the sage Narada enters with his flute and sings longingly, 'O Govinda! O my Life! O my Soul!' Then Krishna can no longer remain away and appears with the cowherd boys."