Gospel of Sri Ramakrishna 
Tuesday, October 16, 1883
Sri Ramakrishna was in his room with Rakhal, Balaram's father, Beni Pal, M., Mani Mallick, Ishan, Kishori, and other devotees.
MASTER: "Liberal-minded devotees accept all the forms of God: Krishna, Kali, Siva, Rama, and so on."
BALARAM'S FATHER: "Yes, sir. It is like a woman's recognizing her husband, whatever clothes he wears."
MASTER: "But again, there is a thing called nishtha, single-minded devotion. When the gopis went to Mathura they saw Krishna with a turban on His head. At this they pulled down their veils and said, 'Who is this man? Where is our Krishna with the peacock feather on His crest and the yellow cloth on His body?' Hanuman also had that unswerving devotion. He came to Dwaraka in the cycle of Dwapara. Krishna said to Rukmini, His queen, 'Hanuman will not be satisfied unless he sees the form of Rama.' So, to please Hanuman, Krishna assumed the form of Rama.
"But, my dear sir, I am in a peculiar state of mind. My mind constantly descends from the Absolute to the Relative, and again ascends from the Relative to the Absolute.
"The attainment of the Absolute is called the Knowledge of Brahman. But it is extremely difficult to acquire. A man cannot acquire the Knowledge of Brahman unless he completely rids himself of his attachment to the world. When the Divine Mother was born as the daughter of King Himalaya, She showed Her various forms to Her father. The king said, 'I want to see Brahman.' Thereupon the Divine Mother said: 'Father, if that is your desire, then you must seek the company of holy men. You must go into solitude, away from the world, and now and then live in holy company.'
"The manifold has come from the One alone, the Relative from the Absolute. There is a state of consciousness where the many disappears, and the One, as well; for the many must exist as long as the One exists. Brahman is without comparison. It is impossible to explain Brahman by analogy. It is between light and darkness. It is Light, but not the light that we perceive, not material light.
"Again, when God changes the state of my mind, when He brings my mind down to the plane of the Relative, I perceive that it is He who has become all these - the Creator, maya, the living beings, and the universe.
"Again, sometimes He shows me that He has created the universe and all living beings. He is the Master, and the universe His garden.
"'He is the Master, and the universe and all its living beings belong to Him' - that is Knowledge. And, 'I am the doer', 'I am the guru', 'I am the father' - that is ignorance. 'This is my house; this is my family; this is my wealth; these are my relatives' - this also is ignorance."
BALARAM'S FATHER: "That is true, sir."
MASTER: "As long as you do not feel that God is the Master, you must come back to the world, you must be born again and again. There will be no rebirth when you can truly say, 'O God, Thou art the Master.' As long as you cannot say, 'O Lord, Thou alone art real', you will not be released from the life of the world. This going and coming, this rebirth, is inevitable. There will be no liberation. Further, what can you achieve by saying, 'It is mine'? The manager of an estate may say, 'This is our garden; these are our couches and furniture.' But when he is dismissed by the master, he hasn't the right to take away even a chest of worthless mango-wood given to him for his use.
"The feeling of 'I and mine' has covered the Reality. Because of this we do not see Truth. Attainment of Chaitanya, Divine Consciousness, is not possible without the knowledge of Advaita, Non-duality. After realizing Chaitanya one enjoys Nityananda, Eternal Bliss. One enjoys this Bliss after attaining the state of a paramahamsa.
"Vedanta does not recognize the Incarnation of God. According to it, Chaitanyadeva is only a bubble of the non-dual Brahman.
"Do you know what the vision of Divine Consciousness is like? It is like the sudden illumination of a dark room when a match is struck.
"The Incarnation of God is accepted by those who follow the path of bhakti. A woman belonging to the Kartabhaja sect observed my condition and remarked: 'You have inner realization. Don't dance and sing too much. Ripe grapes must be preserved carefully in cotton. The mother-in-law lessens her daughter-in-law's activities when the daughter-in-law is with child. One characteristic of God-realization is that the activities of a man with such realization gradually drop away. Inside this man [meaning Sri Ramakrishna] is the real Jewel.'
"Watching me eat, she remarked, 'Sir, are you yourself eating, or are you feeding someone else?'
"The feeling of ego has covered the Truth. Narendra once said, 'As the "I" of man recedes, the "I" of God approaches.' Kedar says, 'The more clay there is in the jar, the less water it holds.'
"Krishna said to Arjuna: 'Brother, you will not realize Me if you possess even one of the eight siddhis.' These give only a little power. With healing and the like one may do only a little good to others. Isn't that true?
"Therefore I prayed to the Divine Mother for pure love only, a love that does not seek any return. I never asked for occult powers."
While talking thus, Sri Ramakrishna went into samadhi. He sat there motionless, completely forgetful of the outer world. Then, coming down to the sense world, he sang:
Ah, friend I have not found Him yet, whose love has driven me mad. ...
At the Master's request, Ramlal sang a song describing how Chaitanya embraced the monastic life:
Oh, what a vision I have beheld in Keshab Bharati's hut!
Gora, in all his matchless grace,
Shedding tears in a thousand streams!
Like a mad elephant
He dances in ecstasy and sings,
Drunk with an overwhelming love.
Rolling flat upon the ground and swimming in his tears,
He weeps and shouts Lord Hari's name,
Piercing the very heavens with his cries,
Loud as a lion's roar;
Then most humbly he begs men's love,
To feel himself the servant of God.
Shorn of his locks, he has put on the yogi's ochre robe;
Even the hardest heart must melt
To see his pure and heavenly love.
Smitten by man's deep woe,
He has abandoned everything
And pours out love unstintingly.
Oh, would that Premdas were his slave and, passing from door to door,
Might sing Gauranga's endless praise!
The Master asked Mani Mallick to quote the words of Tulsidas to the effect that one who had developed love of God could not observe caste distinctions.
MANI: "The throat of the chatak bird is pierced with thirst. All around are the waters of the Ganges, the Jamuna, the Saraju, and of innumerable other rivers and lakes; but the bird will not touch any of these. It only looks up expectantly for the rain thai falls when the star Svati is in the ascendant.'"
MASTER: "That means that love for the Lotus Feet of God is alone real, and all else illusory."
MANI: "Tulsi also said: 'At the touch of the philosopher's stone, the eight metals become gold. Likewise all castes, even the butcher and the untouchable, become pure by repeating Hari's name. Without Hari's name the people of the four castes are but butchers.'"
MASTER: "The hide that the scriptures forbid one to touch can be taken inside the temple after it has been tanned.
"Man becomes pure by repeating the name of God. Therefore one should practise the chanting of God's name. I said to Jadu Mallick's mother: 'In the hour of death you will think only of worldly things - of family, children, executing the will, and so forth. The thought of God will not come to your mind. The way to remember God in the hour of death is to practise, now, the repetition of His name and the chanting of His glories. If one keeps up this practice, then in the hour of death one will repeat the name of God. When the cat pounces upon the bird, the bird only squawks and does not say, 'Rama, Rama, Hare-Krishna'.
"It is good to prepare for death. One should constantly think of God and chant His name in solitude during the last years of one's life. If the elephant is put into the stable after its bath it is not soiled again by dirt and dust."
Balaram's father, Mani Mallick, and Beni Pal were all elderly men. Did the Master give this instruction especially for their benefit?
MASTER: "Why do I ask you to think of God and chant His name in solitude? Living in the world day and night, one suffers from worries. Haven't you noticed brother killing brother for a foot of land? The Sikhs said to me, 'The cause of all worry and confusion is these three: land, woman, and money.'
"You are leading a householder's life. Why should you be afraid of the world? When Rama said to Dasaratha that He was going to renounce the world, it worried His father, and the king sought counsel of Vasishtha. Vasishtha said to Rama: 'Rama, why should You give up the world? Reason with me. Is this world outside God? What is there to renounce and what is there to accept? Nothing whatever exists but God. It is Brahman alone that appears as Isvara, maya, living beings, and the universe.'"
BALARAM'S FATHER: "It is very difficult, sir."
MASTER: "The aspirant, while practising spiritual discipline, looks upon the world as a 'framework of illusion'. Again, after the attainment of Knowledge, the vision of God, this very world becomes to him a 'mansion of mirth.'
"It is written in the books of the Vaishnavas: 'God can be attained through faith alone; reasoning pushes Him far away.' Faith alone!
"What faith Krishnakishore had! At Vrindavan a low-caste man drew water for him from a well. Krishnakishore said to him, 'Repeat the name of Siva.' After the man had repeated the name of Siva, Krishnakishore unhesitatingly drank the water. He used to say, 'If a man chants the name of God, does he need to spend money any more for the atonement of his sins? How foolish!' He was amazed to see people worshipping God with the sacred tulsi-leaf in order to get rid of their' illnesses. At the bathing-ghat here he said to us, 'Please bless me, that I may pass my days repeating Rama's holy name.' Whenever I went to his house he would dance with joy at the sight of me. Rama said to Lakshmana, 'Brother, whenever you find people singing and dancing in the ecstasy of divine love, know for certain that I am there.' Chaitanya is an example of such ecstatic love. He laughed and wept and danced and sang in divine ecstasy. He was an Incarnation. God incarnated Himself through Chaitanya."
Sri Ramakrishna sang a song describing the divine love of Chaitanya. Then Balaram's father, Mani Mallick, Beni Pal, and several other devotees took leave of the Master.
In the evening, devotees from Kansaritola, Calcutta, arrived. The Master danced and sang with them in a state of divine fervour. After dancing, he went into a spiritual mood and said, "I shall go part of the way myself." Kishori came forward to massage his feet, but the Master did not allow anyone to touch him.
Ishan arrived. The Master was seated, still in a spiritual mood. After a while he became engaged in talk with Ishan. It was Ishan's desire to practise the purascharana of the Gayatri.
MASTER (to Ishan): "Follow your own intuition. I hope there is no more doubt in your mind. Is there any? The path of the Vedas is not meant for the Kaliyuga. The path of Tantra is efficacious."
ISHAN: "I have almost resolved to perform an atonement ceremony."
MASTER: "Do you mean to say that one cannot follow the path of Tantra? That which is Brahman is also Sakti, Kali.
Knowing the secret that Kali is one with the highest Brahman,
I have discarded, once for all, both righteousness and sin."
ISHAN: "It is mentioned in a hymn in the Chandi that Brahman alone is the Primal Energy. Brahman is identical with Sakti."
MASTER: "It will not do simply to express that idea in words. Only when you assimilate it will all be well with you.
"When the heart becomes pure through the practice of spiritual discipline, then one rightly feels that God alone is the Doer. He alone has become mind, life, and intelligence. We are only His instruments.
Thou it is that boldest the elephant in the mire;
Thou, that helpest the lame man scale the loftiest hill.
"When your heart becomes pure, then you will realize that it is God who makes us perform such rites as the purascharana.
Thou workest Thine own work; men only call it theirs.
"All doubts disappear after the realization of God. Then the devotee meets the favourable wind. He becomes free from worry. He is like the boatman who, when the favourable wind blows, unfurls the sail, holds the rudder lightly, and enjoys a smoke."
Ishan took his leave and Sri Ramakrishna talked with M. No one else was present. He asked M. what he thought of Narendra, Rakhal, Adhar, and Hazra, and whether they were guileless. "And", asked the Master, "what do you think of me?"
M. said: "You are simple and at the same time deep. It is extremely difficult to understand you."
Sri Ramakrishna laughed.
November 26, 1883
It was the day of the annual festival of the Sinduriapatti Brahmo Samaj. The ceremony was to be performed in Manilal Mallick's house. The worship hall was beautifully decorated with flowers, wreaths, and evergreens, and many devotees were assembled, eagerly awaiting the worship. Their enthusiasm had been greatly heightened by the news that Sri Ramakrishna was going to grace the occasion with his presence. Keshab, Vijay, Shivanath, and other leaders of the Brahmo Samaj held him in high respect. His God-intoxicated state of mind, his intense love of spiritual life, his burning faith, his intimate communion with God, and his respect for women, whom he regarded as veritable manifestations of the Divine Mother, together with the unsullied purity of his character, his complete renunciation of worldly talk, his love and respect for all religious faiths, and his eagerness to meet devotees of all creeds, attracted the members of the Brahmo Samaj to him. Devotees came that day from far-off places to join the festival, for it would give them a chance to get a glimpse of the Master and listen to his inspiring talk.
Sri Ramakrishna arrived at the house before the worship began, and became engaged in conversation with Vijaykrishna Goswami and the other devotees. The lamps were lighted and the divine service was about to begin.
The Master asked if Shivanath would come to the festival. A Brahmo devotee said that he had other important things to do and was not coming.
MASTER: "I feel very happy when I see Shivanath. He always seems to be absorbed in the bliss of bhakti. Further, a man who is respected by so many surely possesses some divine power. But he has one great defect: he doesn't keep his word. Once he said to me that he would come to Dakshineswar, but he neither came nor sent me word. That is not good. It is said that truthfulness alone constitutes the spiritual discipline of the Kaliyuga. If a man clings tenaciously to truth he ultimately realizes God. Without this regard for truth, one gradually loses everything. If by chance I say that I will go to the pine-grove, I must go there even if there is no further need of it, lest I lose my attachment to truth. After my vision of the Divine Mother, I prayed to Her, taking a flower in my hands: 'Mother, here is Thy knowledge and here is Thy ignorance. Take them both, and give me only pure love. Here is Thy holiness and here is Thy unholiness. Take them both, Mother, and give me pure love. Here is Thy good and here is Thy evil. Take them both, Mother, and give me pure love. Here is Thy righteousness and here is Thy unrighteousness. Take them both, Mother, and give me pure love.' I mentioned all these, but I could not say: 'Mother, here is Thy truth and here is Thy falsehood. Take them both.' I gave up everything at Her feet but could not bring myself to give up truth."
Soon the service began according to the rules of the Brahmo Samaj. The preacher was seated on the dais. After the opening prayer he recited holy texts of the Vedas and was joined by the congregation in the invocation to the Supreme Brahman. They chanted in chorus: "Brahman is Truth, Knowledge, and Infinity. It shines as Bliss and Immortality. Brahman is Peace, Blessedness, the One without a Second; It is pure and unstained by sin." The minds of the devotees were stilled, and they closed their eyes in meditation.
The Master went into deep samadhi. He sat there transfixed and speechless. After some time he opened his eyes, looked around, and suddenly stood up with the words "Brahma! Brahma!" on his lips. Soon the devotional music began, accompanied by drums and cymbals. In a state of divine fervour the Master began to dance with the devotees. Vijay and the other Brahmos danced around him. The guests and the devotees were enchanted. Many of them drank the sweet bliss of God's name and forgot the world. The happiness of the material world appeared bitter to them, at least for the time being.
After the kirtan all sat around the Master, eager to hear his words.
MASTER: "It is difficult to lead the life of a householder in a spirit of detachment. Once, Pratap said to me: 'Sir, we follow the example of King Janaka. He led the life of a householder in a detached spirit. We shall follow him.' I said to him: 'Can one be like King Janaka by merely wishing it? How many austerities he practised in order to acquire divine knowledge! He practised the most intense form of asceticism for many years and only then returned to the life of the world.'
"Is there, then, no hope for householders? Certainly there is. They must practise spiritual discipline in solitude for some days. Thus they will acquire knowledge and devotion. Then it will not hurt them to lead the life of the world. But when you practise discipline in solitude, keep yourself entirely away from your family. You must not allow your wife, son, daughter, mother, father, sister, brother, friends, or relatives near you. While thus practising discipline in solitude, you should think: 'I have no one else in the world. God is my all,' You must also pray to Him, with tears in your eyes, for knowledge and devotion.
"If you ask me how long you should live in solitude away from your family, I should say that it would be good for you if you could spend even one day in such a manner. Three days at a time are still better. One may live in solitude for twelve days, a month, three months, or a year, according to one's convenience and ability. One hasn't much to fear if one leads the life of a householder after attaining knowledge and devotion.
"If you break a jack-fruit after rubbing your hands with oil, then its sticky milk will not smear your hands. While playing the game of hide-and-seek, you are safe if you but once touch the 'granny'. Be turned into gold by touching the philosopher's stone. After that you may remain buried underground a thousand years; when you are taken out you will still be gold.
"The mind is like milk. If you keep the mind in the world, which is like water, then the milk and water will get mixed. That is why people keep milk in a quiet place and let it set into curd, and then churn butter from it. Likewise, through spiritual discipline practised in solitude, churn the butter of knowledge and devotion from the milk of the mind. Then that butter can easily be kept in the water of the world. It will not get mixed with the world. The mind will float detached on the water of the world."
Vijay had just returned from Gaya, where he had spent a long time in solitude and holy company. He had put on the ochre robe of a monk and was in an exalted state of mind, always indrawn. He was sitting before the Master with his head bent down, as if absorbed in some deep thought.
Casting his benign glance on Vijay, the Master said; "Vijay, have you found your room?
"Let me tell you a parable: Once two holy men, in the course of their wanderings, entered a city. One of them, with wondering eyes and mouth agape, was looking at the market-place, the stalls, and the buildings, when he met his companion. The latter said: 'You seem to be filled with wonder at the city. Where is your baggage?' He replied: 'First of all I found a room. I put my things in it, locked the door, and felt totally relieved. Now I am going about the city enjoying all the fun.'
"So I am asking you, Vijay, if you have found your room. (To M. and the others) You see, the spring in Vijay's heart has been covered all these days. Now it is open.
(To Vijay) "Well, Shivanath is always in trouble and turmoil. He has to write for magazines and perform many other duties. Worldly duties bring much worry and anxiety along with them.
"It is narrated in the Bhagavata that the Avadhuta had twenty-four gurus, one of whom was a kite. In a certain place the fishermen were catching fish. A kite swooped down and snatched a fish. At the sight of the fish, about a thousand crows chased the kite and made a great noise with their cawing. Whichever way the kite fiew with the fish, the crows followed it. The kite flew to the south and the crows followed it there. The kite flew to the north and still the crows followed after it. The kite went east and west, but with the same result. As the kite began to fly about in confusion, lo, the fish dropped from its mouth. The crows at once let the kite alone and flew after the fish. Thus relieved of its worries, the kite sat on the branch of a tree and thought: 'That wretched fish was at the root of all my troubles. I have now got rid of it and therefore I am at peace.'
"The Avadhuta learnt this lesson from the kite, that as long as a man has the fish, that is, worldly desires, he must perform actions and consequently suffer from worry, anxiety, and restlessness. No sooner does he renounce these desires than his activities fall away and he enjoys peace of soul.
"But work without any selfish motive is good. It does not create any worry. But it is very difficult to be totally Unselfish. We may think that our work is selfless, but selfishness comes, unknown to us, from no one knows where. But if a man has already undergone great spiritual discipline, then as a result of it he may be able to do work without any selfish motive. After the vision of God a man can easily do unselfish work. In most cases, action drops away after the attainment of God. Only a few, like Narada, work to bring light to mankind.
"The Avadhuta accepted a bee as another teacher. Bees accumulate their honey by days of hard labour. But they cannot enjoy their honey, for a man soon breaks the comb and takes it away. The Avadhuta learnt this lesson from the bees that one should not lay things up. Sadhus should depend one hundred per cent on God. They must not gather for the morrow. But this does not apply to the householder. He must bring up his-family; therefore it is necessary for him to provide. Birds and monks do not hoard. Yet birds also hoard after their chicks are hatched: they collect food in their beaks for their young ones.
"Let me tell you one thing, Vijay. Don't trust a sadhu if he keeps bag and baggage with him and a bundle of clothes with many knots. I have seen such sadhus under the banyan tree in the Panchavati. Two or three of them were seated there. One was picking over lentils, some were sewing their clothes, and all were gossiping about a feast they had enjoyed in a rich man's house. They said among themselves, 'That rich man spent a hundred thousand rupees on the feast and fed the sadhus sumptuously with cake, sweets, and many such delicious things.'" (All laugh.)
VIJAY: "It is true, sir. I have seen such sadhus at Gaya. They are called the lotawalla sadhus of Gaya."
MASTER (to Vijay): "When love of God is awakened, work drops away of itself. If God makes some men work, let them work. It is now time for you to give up everything. Renounce all and say, 'O mind, may you and I alone behold the Mother, letting no one else intrude.'"
Saying this, Sri Ramakrishna began to sing in his soul-enthralling voice:
Cherish my precious Mother Syama
Tenderly within, O mind;
May you and I alone behold Her,
Letting no one else intrude.
O mind, in solitude enjoy Her,
Keeping the passions all outside;
Take but the tongue, that now and again
It may cry out, "O Mother! Mother!"
Suffer no breath of base desire
To enter and approach us there,
But bid true knowledge stand on guard,
Alert and watchful evermore.
The Master said to Vijay: "Surrender yourself completely to God, and set aside all such things as fear and shame. Give up such feelings as, what will people think of me if I dance in the ecstasy of God's holy name?' The saying, 'One cannot have the vision of God as long as one has these three - shame, hatred, and fear', is very true. Shame, hatred, fear, caste, pride, secretiveness, and the like are so many bonds. Man is free when he is liberated from all these.
"When bound by ties one is jiva, and when free from ties one is Siva. Prema, ecstatic love of God, is a rare thing.
"First of all one acquires bhakti. Bhakti is single-minded devotion to God, like the devotion a wife feels for her husband. It is very difficult to have unalloyed devotion to God. Through such devotion one's mind and soul merge in Him.
"Then comes bhava, intense love. Through bhava a man becomes speechless. His nerve currents are stilled. Kumbhaka comes by itself. It is like the case of a man whose breath and speech stop when he fires a gun.
"But prema, ecstatic love, is an extremely rare thing. Chaitanya had that love. When one has prema one forgets all-outer things. One forgets the world. One even forgets one's own body, which is so dear to a man."
The Master began to sing:
Oh, when will dawn the blessed day
When tears of joy will flow from my eyes
As I repeat Lord Hari's name?
Oh, when will dawn the blessed day
When all my craving for the world
Will vanish straightway from my heart,
And with the thrill of His holy name
All of my hair will stand on end?
Oh, when will dawn that blessed day?
So the talk of divine things was proceeding, when some invited Brahmo devotees entered the room. There were among them a few pundits and high government officials.
Sri Ramakrishna had said that bhava stills the nerve currents of the devotee. He continued: "When Arjuna was about to shoot at the target, the eye of a fish, his eyes were fixed on the eye of the fish, and on nothing else. He didn't even notice any part of the fish except the eye. In such a state, the breathing stops and one experiences kumbhaka.
"Another characteristic of God-vision is that a great spiritual current rushes up along the spine and goes toward the brain. If then the devotee goes into samadhi, he sees God."
Looking at the Brahmo devotees who had just arrived, the Master said: "Mere pundits, devoid of divine love, talk incoherently. Pundit Samadhyayi once said, in the course of his sermon: 'God is dry. Make Him sweet by your love and devotion.' Imagine! To describe Him as dry, whom the Vedas declare as the Essence of Bliss! It makes one feel that the pundit didn't know what God really is. That was why his words were so incoherent.
"A man once said, 'There are many horses in my uncle's cow-shed.' From that one could know that the man had no horses at all. No one keeps a horse in a cow-shed.
"Some people pride themselves on their riches and power - their wealth, honour, and social position. But these are only transitory. Nothing will remain with you in death.
"There is a song that runs:
Remember this, O mind! Nobody is your own:
Vain is your wandering in this world.
Trapped in the subtle snare of maya as you are,
Do not forget the Mother's name.
Only a day or two men honour you on earth
As lord and master; all too soon
That form, so honoured now, must needs be cast away,
When Death, the Master, seizes you.
Even your beloved wife, for whom, while yet you live,
You fret yourself almost to death,
Will not go with you then; she too will say farewell,
And shun your corpse as an evil thing.
"One must not be proud of one's money. If you say that you are rich, then one can remind you that there are richer men than you, and others richer still, and so on. At dusk the glow-worm comes out and thinks that it lights the world. But its pride is crushed when the stars appear in the sky. The stars feel that they give light to the earth. But when the moon rises the stars fade in shame. The moon feels that the world smiles at its light and that it lights the earth. Then the eastern horizon becomes red, and the sun rises. The moon fades and after a while is no longer seen.
"If wealthy people would think that way, they would get rid of their pride in their wealth."
Manilal had provided a sumptuous feast in celebration of the festival. He entertained the Master and the other guests with great love and attention. It was late at night when they returned to their homes.
LAST VISIT TO KESHAB
Master's visit to Keshab - Keshab's serious illness - Brahman manifesting Itself as the universe - Signs of a true devotee - Identity of Brahman and Sakti - Master's love for pure-souled disciples - Meditating on God and not on His glories - Different classes of worshippers - Meaning of Keshab's illness - Master's own illness - Master praises Keshab - Advice to the worldly-minded - Ideal householder's life - Solitude and holy company - God and the world - Virtue and vice.
Wednesday, November 28, 1883
AT TWO O'CLOCK in the afternoon, M. was pacing the foot-path of the Circular Road in front of the Lily Cottage, where Keshab Chandra Sen lived. He was eagerly awaiting the arrival of Sri Ramakrishna. Keshab's illness had taken a serious turn, and there was very little chance of his recovery. Since the Master loved Keshab dearly, he was coming from Dakshineswar to pay him a visit.
On the east side of the Circular Road was Victoria College, where the ladies of Keshab's Brahmo Samaj and their daughters received their education. To the north of the college was a spacious garden house inhabited by an English family. M. noticed that there was a commotion in the house and wondered what was going on. Presently a hearse arrived with the drivers dressed in black, and the members of the household appeared, looking very sad. There had been a death in the family.
"Whither does the soul go, leaving behind this mortal body?" Pondering the age-old question, M. waited, watching the carriages that came from the north.
About five o'clock a carriage stopped in front of the Lily Cottage and Sri Ramakrishna got out with Latu and several other devotees, including Rakhal. He was received by Keshab's relatives, who led him and the devotees upstairs to the verandah south of the drawing-room. The Master seated himself on a couch.
After a long wait he became impatient to see Keshab. Keshab's disciples said that he was resting and would be there presently. Sri Ramakrishna became more and more impatient and said to Keshab's disciples: "Look here, what need is there of his coming to me? Why can't I go in and see him?"
PRASANNA (humbly): "Sir, he will come in a few minutes."
MASTER: "Go away! It is you who are making all this fuss. Let me go in."
Prasanna began to talk about Keshab in order to divert the Master's attention. He said: "Keshab is now an altogether different person. Like you, sir, he talks to the Divine Mother. He hears what the Mother says, and laughs and cries."
When he was told that Keshab talked to the Divine Mother and laughed and cried, the Master became ecstatic. Presently he went into samadhi.
It was winter and the Master was wearing a green flannel coat with a shawl thrown over it. He sat straight, with his eyes fixed, deep in ecstasy. A long time passed in this way. There was no indication of his returning to the normal plane of consciousness.
Gradually it became dark. Lamps were lighted in the drawing-room, where the Master was now to go. While he was slowly coming down to the plane of ordinary consciousness, he was taken there, though with great difficulty. The room was well furnished. At the sight of the furniture, the Master muttered to himself, "These things were necessary before, but of what use are they now?" Seeing Rakhal, he said, "Oh, hello! Are you here?" Then, seating himself on a couch, he again lost consciousness of the outer world, and, looking around as if seeing someone, he said: "Hello, Mother! I see that You too have come. How You are showing off in Your Benares sari! Don't bother me now, please. Sit down and be quiet."
The Master was in a state of intense divine intoxication. In the well-lighted room the Brahmo devotees sat around the Master; Latu, Rakhal, and M. remained near him. He was saying to himself, still filled with divine fervour: "The body and the soul! The body was born and it will die. But for the soul there is no death. It is like the betel-nut. When the nut is ripe it does not stick to the shell. But when it is green it is difficult to separate it from the shell. After realizing God, one does not identify oneself any more with the body. Then one knows that body and soul are two different things."
At this moment Keshab entered the room. He came through the east door. Those who remembered the man who, had preached in the Town Hall or the Brahmo Samaj temple were shocked to see this skeleton covered with skin. He could hardly stand. He walked holding to the wall for support. With great difficulty he sat down in front of the couch. In the mean time Sri Ramakrishna had got down from the couch and was sitting on the floor, Keshab bowed low before the Master and remained in that position a long time, touching the Master's feet with his forehead. Then he sat up. Sri Ramakrishna was still in a state of ecstasy. He muttered to himself. He talked to the Divine Mother.
Raising his voice, Keshab said: "I am here, sir. I am here." He took Sri Ramakrishna's left hand and stroked it gently. But the Master was in deep samadhi, completely intoxicated with divine love. A stream of words came from his lips as he talked to himself, and the devotees listened to him spellbound.
MASTER: "As long as a man associates himself with upadhis, so long he sees the manifold, such as Keshab, Prasanna, Amrita, and so on; but on attaining Perfect Knowledge he sees only one Consciousness everywhere. The same Perfect Knowledge, again, makes him realize that the one Consciousness has become the universe and its living beings and the twenty-four cosmic principles. But the manifestations of Divine Power are different in different beings. It is He, undoubtedly, who has become everything; but in some cases there is a greater manifestation than in others.
"Vidyasagar once asked me, 'Can it be true that God has endowed some with greater power and some with less?' I replied: 'If that were not so, how is it that one man may be stronger than fifty'? If that were not the case, again, how is it that we have all come here to see you?'
"The soul through which God sports is endowed with His special power, The landlord may reside in any part of his estate, but he is generally to be found in a particular drawing-room. The devotee is God's drawing-room, God loves to sport in the heart of His devotee. It is there that His special power is manifest.
"What is the sign of such a devotee? When you see a man doing great works, you may know that God's special power is manifested through him.
"The Primordial Power and the Supreme Brahman are identical. You can never think of the one without the other. They are like the gem and its brilliance. One cannot think of the brilliance without the gem, or of the gem without its brilliance. Again, it is like the snake and its wriggling motion. One cannot think of the wriggling motion without the snake, or of the snake without its wriggling motion.
"It is the Primordial Power that has become the universe and its living beings and the twenty-four cosmic principles. It is a case of involution and evolution.
"Why do I feel so restless for Rakhal, Narendra, and the other youngsters? Hazra once asked me, 'When will you think of God if you are always anxious about these boys?' (Keshab and the others smile.) That worried me greatly. I prayed to the Divine Mother: 'Mother, see what a fix I am in! Hazra scolds me because I worry about these young men.' Afterwards I asked Bholanath about it. He said to me that such a state of mind is described in the Mahabharata. How else will a man established in samadhi occupy his mind in the phenomenal world, after coming down from samadhi? That is why he seeks the company of devotees endowed with sattva. I gave a sigh of relief when Bholanath told me of the Mahabharata.
"Hazra is not to blame. During the period of struggle one should follow the method of discrimination - 'Not this, not this' - and direct the whole mind to God. But the state of perfection is quite different. After reaching God one reaffirms what formerly one denied. To extract butter you must separate it from the buttermilk. Then you discover that butter and buttermilk are intrinsically related to one another. They belong to the same stuff. The butter is not essentially different from the buttermilk, nor the buttermilk essentially different from the butter. After realizing God one knows definitely that it is He who has become everything. In some objects He is manifested more clearly, and in others less clearly.
"When a flood comes from the ocean, all the land is deep under water. Before the flood, the boat could have reached the ocean only by following the winding course of the river. But after the flood, one can row straight to the ocean. One need not take a roundabout course. After the harvest has been reaped, one need not take the roundabout course along the balk of the field. One can cross the field at any point.
"After the realization of God, He is seen in all beings. But His greater manifestation is in man. Again, among men, God manifests Himself more clearly in those devotees who are sattvic, in those wlio have no desire whatever to enjoy 'woman and gold'. Where can a man of samadhi rest his mind, after coming down from the plane of samadhi? That is why he feels the need of seeking the company of pure-hearted devotees, endowed with sattva and free from attachment to 'woman and sold'. How else could such a person occupy himself in the relative plane of consciousness?
"He who' is Brahman is the Adyasakti, the Primal Energy. When inactive He is called Brahman, the Purusha; He is called Sakti, or Prakriti, when engaged in creation, preservation, and destruction. These are the two aspects of Reality: Purusha and Prakriti. He who is the Purusha is also Prakriti. Both are the embodiment of Bliss.
"If you are aware of the Male Principle, you cannot ignore the Female Principle. He who is aware of the father must also think of the mother. (Keshab laughs.) He who knows darkness also knows light. He who knows night also knows day. He who knows happiness also knows misery. You understand this, don't you?"
KESHAB: "Yes, sir. I do."
MASTER: "My Mother! Who is my Mother? Ah, She is the Mother of the Universe. It is She who creates and preserves the world, who always protects Her children, and who grants whatever they desire: dharma, artha, kama, moksha. A true son cannot live away from his mother. The mother knows everything. The child only eats, drinks, and makes merry; he doesn't worry himself about the things of the world."
KESHAB: "Yes, sir. It is quite true."
While talking, Sri Ramakrishna regained the normal consciousness of the world. With a smile on his face he conversed with Keshab. The roomful of men watched them eagerly, and listened to their words. Everybody was amazed to find that neither Keshab nor the Master inquired about each other's health. They talked only of God.
MASTER (to Keshab): "Why do the members of the Brahmo Samaj dwell so much on God's glories? Is there any great need of repeating such things as 'O God, Thou hast created the moon, the sun, and the stars'? Most people are filled with admiration for the garden only. How few care to see its owner! Who is greater, the garden or its owner?
"After a few drinks at a tavern, do I care to know how many gallons of wine are stored there? One bottle is enough for me.
"When I met Narendra, I never asked him: 'Who is your father? How many houses does he own?'
"Shall I tell you the truth? Man loves his own riches, and so he thinks that God loves His, too. He thinks that God will be pleased if we glorify His riches. Once Sambhu said to me, 'Please bless me that I may die leaving my riches at the Lotus Feet of God.' I answered: 'These are riches only to you. What riches can you offer God? To Him these are mere dust and straw.'
"Once a thief broke into the temple of Vishnu and robbed the image of its jewels. Mathur Babu and I went to the temple to see what was the matter. Addressing the image, Mathur said bitterly: 'What a shame, Lord! You are so worthless! The thief took all the ornaments from Your body, and You couldn't do a thing about it.' Thereupon I said to'Mathur: 'Shame on you! How improper your words are! To God, the jewels you talk so much about are only lumps of clay. Lakshmi, the Goddess of Fortune, is His Consort. Do you mean to say that He should spend sleepless nights because a thief has taken your few rupees? You mustn't say such things.'
"Can one ever bring God under control through wealth? He can be tamed only through love. What does He want? Certainly not wealth! He wants from His devotees love, devotion, feeling, discrimination, and renunciation.
"One looks on God exactly according to one's own inner feeling. Take, for instance, a devotee with an excess of tamas. He thinks that the Divine Mother eats goat. So he slaughters one for Her. Again, the devotee endowed with rajas cooks rice and various other dishes for the Mother. But the sattvic devotee doesn't make any outer show of his worship. People don't even know he is worshipping. If he has no flowers, he worships God with mere Ganges water and the leaves of the bel-tree. His food offering to the Deity consists of sweetened puffed rice or a few candies. Occasionally he cooks a little rice pudding for the Deity.
"There is also another class of devotees, those who are beyond the three gunas. They have the nature of a child. Their worship consists in chanting God's name - just His name.
(To Keshab, with a smile) "Why is it that you are ill? There is a reason for it. Many spiritual feelings have passed through your body; therefore it has fallen ill. At the time an emotion is aroused, one understands very little about it. The blow that it delivers to the body is felt only after a long while. I have seen big steamers going by on the Ganges, at the time hardly noticing their passing. But oh, my! What a terrific noise is heard after a while, when the waves splash against the banks! Perhaps a piece of the bank breaks loose and falls into the water.
"An elephant entering a hut creates havoc within and ultimately shakes it down. The elephant of divine emotion enters the hut of this body and shatters it to pieces.
"Do you know what actually happens? When a house is on fire, at first a few things inside burn. Then comes the great commotion. Just so, the fire of Knowledge at first destroys such enemies of spiritual life as passion, anger, and so forth. Then comes the turn of ego. And lastly a violent commotion is seen in the physical frame.
"You may think that everything is going to be over. But God will not release you as long as the slightest trace of your illness is left. You simply cannot leave the hospital if your name is registered there. As long as the illness is not perfectly cured, the doctor won't give you a permit to go. Why did you register your name in the hospital at all?" (All laugh.)
Keshab laughed again and again at the Master's allusion to the hospital. Then Sri Ramakrishna spoke of his own illness. (To Keshab) -"Hriday used to say, 'Never before have I seen such ecstasy for God, and never before have I seen such illness.' I was then seriously ill with stubborn diarrhoea. It was as if millions of ants were gnawing at my brain. But all the same, spiritual talk went on day and night. Dr. Rama of Natagore was called in to see me. He found me discussing spiritual truth. 'What a madman!' he said. 'Nothing is left of him but a few bones, and still he is reasoning like that!'"
MASTER (to Keshab): "All depends on God's will.
O Mother, all is done after Thine own sweet will;
Thou art in truth self-willed, Redeemer of mankind!
Thou workest Thine own work; men only call it theirs.
"In order to take full advantage of the dew, the gardener removes the soil from the Basra rose down to the very root. The plant thrives better on account of the moisture. Perhaps that is why you too are being shaken to the very root. (Keshab and the Master laugh.) It may be that you will do tremendous things when you come back.
"Whenever I hear that you are ill I become extremely restless. After hearing of your last illness I used to weep to the Divine Mother in the small hours of the morning. I praved to Her, 'O Mother, if anything happens to Keshab, with whom, then, shall I talk in Calcutta?' Coming to Calcutta, I offered fruits and sweets to the Divine Mother with a prayer for your well-being."
The devotees were deeply touched to hear of Sri Ramakrishna's love for Keshab and his longing for the Brahmo leader.
MASTER: "But this time, to tell the truth, I didn't feel anxious to that extent. Only for two or three days did I feel a little worried."
Keshab's venerable mother came to the east door of the room, the same door through which Keshab had entered. Umanath said aloud to the Master, "Sir, here is mother saluting you."
Sri Ramakrishna smiled. Umanath said again, "Mother asks you to bless Keshab that he may be cured of his illness."
MASTER (to Keshab's mother): "Please pray to the Divine Mother, who is the Bestower of all bliss. She wil take away your troubles.
(To Keshab) "Don't spend long hours in the inner apartments. You will sink down and down in the company of women. You will feel better if you hear only talk of God."
The Master uttered these words in a serious voice and then began to laugh like a boy. He said to Keshab, "Let me see your hand." He weighed it playfully, like a child. At last he said: "No, your hand is light. Hypocrites have heavy hands." (All laugh.)
Umanath again said to the Master from the door, "Mother asks you to bless Keshab."
MASTER (gravely): "What can I do? God alone blesses all. 'Thou workest Thine own work; men only call it theirs.'
God laughs on two occasions. He laughs when two brothers divide land between them. They put a string across the land and say to each other, | 'This side is mine, and that side is yours.' God laughs and says to Himself, 'Why, this whole universe is Mine; and about a little clod they say, "This side is mine, and that side is yours"!'
"God laughs again when the physician says to the mother weeping bitterly because of her child's desperate illness: 'Don't be afraid, mother. I shall cure your child.' The physician does not know that no one can save the child if God wills that he should die." (All are silent.)
Just then Keshab was seized with a fit of coughing, which lasted for a long time. The sight of his suffering made everyone sad. He became exhausted and could stay no longer. He bowed low betore the Master and left the room, holding to the wall as before.
Some refreshments had been arranged for the Master. Keshab's eldest son was seated near him. Amrita introduced the boy and requested Sri Ramakrishna to bless him. The Master said, "It is not given to me to bless anyone." With a sweet smile he stroked the boy's body gently.
AMRITA (with a smile): "All right, then do as you please."
MASTER (to the devotees): "I cannot say such a thing as 'May you be healed.' I never ask the Divine Mother to give me the power of healing. I pray to Her only for pure love.
"Is Keshab a small person? He is respected by all, seekers after wealth as well as holy men. Once I visited Dayananda, who was then staying at a garden house. I saw he was extremely anxious about Keshabs coming; he went out every few minutes to see whether he had arrived. I learnt later on that Keshab had made an appointment with him that day. Keshab, I understood, had no faith in the sacrifices and the deities mentioned in the Vedas. Referring to this, Dayananda said: 'Why, the Lord has created so many things. Could He not make deities as well?'"
Continuing, the Master said: "Keshab is free from the pride of a small-minded religious teacher. To many people he has said, 'If you have any doubts, go there (To Sri Ramakrishna.) to have them solved.' It is my way, too, to say: 'What shall I do with people's respect? Let Keshab's virtues increase a millionfold.' Keshab is certainly a great man. Evervone respects him, seekers after wealth as well as holy men." Thus did Sri Ramakrishna praise Keshab before the latter's disciples.
After partaking of the refreshments the Master was ready to leave. The Brahmo devotees accompanied him to the cab, which was standing in the street. While coming down the stairs the Master noticed that there was no light on the ground floor. He said to Amrita and Keshab's other disciples: "These places should be well lighted. A house without light becomes stricken with poverty. Please see that it doesn't happen again."
Then Sri Ramakrishna left for Dakshineswar with one or two devotees.
On his way, to Dakshineswar from Keshab's cottage Sri Ramakrishna stopped at Jaygopal Sen's house. It was about seven o'clock in the evening. In the drawing-room Jaygopal's relatives and neighbours had gathered. Vaikuntha, Jaygopal's brother, said to the Master: "Sir, we are worldly people. Please give us some advice."
MASTER: "Do your duty to the world after knowing God, with one hand hold to the Lotus Feet of the Lord and with the other do your work."
VAIKUNTHA: "Is the world unreal?"
MASTER: "Yes, it is unreal as long as one has not realized God. Through ignorance man forgets God and speaks always of 'I' and 'mine'. He sinks down and down, entangled in maya, deluded by 'woman and gold'. Maya robs him of his knowledge to such an extent that he cannot find the way of escape, though such a way exists.
"Listen to a song:
When such delusion veils the world, through Mahamaya's spell,
That Brahma is bereft of sense
And Vishnu loses consciousness,
What hope is left for men? . . .
"You all know from your experience how impermanent the world is. Look at it this way. How many people have come into the world and again passed away! People are born and they die. This moment the world is and the next it is not. It is impermanent. Those you think to be your very own will not exist for you when you close your eyes in death. Again, you see people who have no immediate relatives, and yet for the sake of a grandson they will not go to Benares to lead a holy life. 'Oh, what will become of my Haru then?' they argue.
The narrow channel first is made, and there the trap is set;
But open though the passage lies,
The fish, once safely through the gate,
Do not come out again.
Yet even though a way leads forth,
Encased within its own cocoon,
The worm remains to die.
This kind of world is illusory and impermanent."
A NEIGHBOUR: "Why, sir, should one hold to God with one hand and to the world with the other? Why should one even stretch out one hand to hold to the world, if it is impermanent?"
MASTER: "The world is not impermanent if one lives there after knowing God. Listen to another song:
O mind, you do not know how to farm!
Fallow lies the field of your life.
If you had only worked it well,
How rich a harvest you might reap!
Hedge it about with Kali's name
If you would keep your harvest safe;
This is the stoutest hedge of all,
For Death himself cannot come near it. . . .
"Did you listen to the song?
Hedge it about with Kali's name
If you would keep your harvest safe.
Surrender yourself to God and you will achieve everything.
This is the stoutest hedge of all,
For Death himself cannot come near it.
"Yes, it is a strong hedge indeed. If you but realize God, you won't see the world as unsubstantial. He who has realized God knows that God Himself has become the world and all living beings. When you feed your child, you should feel that you are feeding God. You should look on your father and mother as veritable manifestations of God and the Divine Mother, and serve them as such. If a man enters the world after realizing God, he does not generally keep up physical relations with his wife. Both of them are devotees; they love to talk only of God and pass their time in spiritual conversation. They serve other devotees of God, for they know that God alone has become all living beings; and, knowing this, they devote their lives to the service of others."
NEIGHBOUR: "But, sir, such a husband and wife are not to be found anywhere."
MASTER: "Yes, they can be found, though they may be very rare. Worldly people cannot recognize them. In order to lead such a life both husband and wife must be spiritual. It is possible to lead such a life if both of them have tasted the Bliss of God. God's special grace is necessary to create such a couple; otherwise there will always be misunderstanding between them. In that case the one has to leave the other. Life becomes very miserable if husband and wife do not agree. The wife will say to her husband day and night: 'Why did my father marry me to such a person? I can't get enough to eat or to feed my children. I haven't clothes enough to cover my body or to give to my children. I haven't received a single piece of jewelry from you. How happy you have made me! Ah! You keep your eyes closed and mutter the name of God! Now do give up all these crazy ideas.'"
DEVOTEE: "There are such obstacles, certainly. Besides, the children may be disobedient. There is no end of difficulties. Now, sir, what is the way?"
MASTER: "It is extremely difficult to practise spiritual discipline and at the same time lead a householder's life. There are many handicaps: disease, grief, poverty, misunderstanding with one's wife, and disobedient, stupid, and stubborn children. I don't have to give you a list of them.
"But still there is a way out. One should pray to God, going now and then into solitude, and make efforts to realize Him."
NEIGHBOUR: "Must one leave home then?"
MASTER: "No, not altogether. Whenever you have leisure, go into solitude for a day or two. At that time don't have any relations with the outside world and don't hold any conversation with worldly people on worldly affairs. You must live either in solitude or in the company of holy men."
NEIGHBOUR: "How can one recognize a holy man?"
MASTER: "He who has surrendered his body, mind, and innermost self to God is surely a holy man. He who has renounced 'woman and gold' is surely a holy man. He is a holy man who does not regard woman with the eyes of a worldly person. He never forgets to look upon a woman as his mother, and to offer her his worship if he happens to be near her. The holy man constantly thinks of God and does not indulge in any talk except about spiritual things. Furthermore, he serves all beings, knowing that God resides in everybody's heart. These, in general, are the signs of a holy man."
NEIGHBOUR: "Must one always live in solitude?"
MASTER: "Haven't you seen the trees on the foot-path along a street? They are fenced around as long as they are very young; otherwise cattle destroy them. But there is no longer any need of fences when their trunks grow thick and strong. Then they won't break even if an elephant is tied to them. Just so, there will be no need for you to worry and fear if you make your mind as strong as a thick tree-trunk. First of all try to acquire discrimination. Break the jack-fruit open only after you have rubbed your hands with oil; then its sticky milk won't smear them."
NEIGHBOUR: "What is discrimination?"
MASTER: "Discrimination is the reasoning by which one knows that God alone is real and all else is unreal. Real means eternal, and unreal means impermanent. He who has acquired discrimination knows that God is the only Substance and all else is non-existent. With the awakening of this spirit of discrimination a man wants to know God. On the contrary, if a man loves the unreal - such things as creature comforts, name, fame, and wealth -, then he doesn't want to know God, who is of the very nature of Reality. Through discrimination between the Real and the unreal one seeks to know God.
"Listen to a song:
Come, let us go for a walk, O mind, to Kali, the Wish-fulfilling Tree,
And there beneath It gather the four fruits of life.
Of your two wives, Dispassion and Worldliness,
Bring along Dispassion only, on your way to the Tree,
And ask her son Discrimination about the Truth. . . .
"By turning the mind within oneself one acquires discrimination, and through discrimination one thinks of Truth. Then the mind feels the desire to 'go for a walk to Kali, the Wish-fulfilling Tree.' Reaching that Tree, that is to say, going near to God, you can without any effort gather four fruits, namely, dharma, artha, kama, and moksha. Yes, after realizing God, one can also get, if one so desires, dharma, artha, and kama, which are necessary for leading the worldly life."
NEIGHBOUR: "Then why should one call the world maya?"
MASTER: "As long as one has not realized God, one should renounce the world, following the process of 'Neti, neti'. But he who has attained God knows that it is God who has become all this. Then he sees that God, maya, living beings, and the universe form one whole. God includes the universe and its living beings. Suppose you have separated the shell, flesh, and seeds of a bel-fruit and someone asks you the weight of the fruit. Will you leave aside the shell and the seeds, and weigh only the flesh? Not at all. To know the real weight of the fruit, you must weigh the whole of it - the shell, the flesh, and the seeds. Only then can you tell its real weight. The shell may be likened to the universe, and the seeds to living beings. While one is engaged in discrimination one says to oneself that the universe and the living beings are non-Self and unsubstantial. At that time one thinks of the flesh alone as the substance, and the shell and seeds as unsubstantial. But after discrimination is over, one feels that all three parts of the fruit together form a unity. Then one further realizes that the stuff that has produced the flesh of the fruit has also produced the shell and seeds. To know the real nature of the bel-fruit one must know all three.
"It is the process of evolution and involution. The world, after its dissolution, remains involved in God; and God, at the time of creation, evolves as the world. Butter goes with buttermilk, and buttermilk goes with butter. If there is a thing called buttermilk, then butter also exists; and if there is a thing called butter, then buttermilk also exists. If the Self exists, then the non-Self must also exist.
"The phenomenal world belongs to that very Reality to which the Absolute belongs; again, the Absolute belongs to that very Reality to which the phenomenal world belongs. He who is realized as God has also become the universe and its living beings. One who knows the Truth knows that it is He alone who has become father and mother, child and neighbour, man and animal, good and bad, holy and unholy, and so forth."
NEIGHBOUR: "Then is there no virtue and no sin?"
MASTER: "They both exist and do not exist. If God keeps the ego in a man, then He keeps in him the sense of differentiation and also the sense of virtue and sin. But in a rare few He completely effaces the ego, and these go beyond virtue and sin, good and bad. As long as a man has not realized God, he retains the sense of differentiation and the knowledge of good and bad. You may say: 'Virtue and sin are the same to me. I am doing only as God bids me.' But you know in your heart of hearts that those are mere words. No sooner do you commit an evil deed than you feel a palpitation in your heart. Even after God has been realized, He keeps in the mind of the devotee, if He so desires, the feeling of the 'servant ego'. In that state the devotee says, 'O God, Thou art the Master and I am Thy servant.' Such a devotee enjoys only spiritual talk and spiritual deeds. He does not enjoy the company of ungodly people. He does not care for any work that is not of a holy nature. So you see that God keeps the sense of differentiation even in such a devotee."
NEIGHBOUR: "You ask us, sir, to live in the world after knowing God. Can God really be known?"
MASTER: "God cannot be known by the sense-organs or by this mind; but He can be known by the pure mind, the mind that is free from worldly desires."
NEIGHBOUR: "Who can know God?"
MASTER: "Right. Who can really know Him? But as for us, it is enough to know as much of Him as we need. What need have I of a whole well of water? One jar is more than enough for me. An ant went to a sugar hill. Did it need the entire hill? A grain or two of sugar was more than enough."
NEIGHBOUR: "Sir, we are like typhoid patients. How can we be satisfied with one jar of water? We feel like knowing the whole of God."
MASTER: "That's true. But there is also medicine for typhoid."
NEIGHBOUR: "What is that medicine, sir?"
MASTER: "The company of holy men, repeating the name of God and singing His glories, and unceasing prayer. I prayed to the Divine Mother: 'Mother, I don't seek knowledge. Here, take Thy knowledge, take Thy ignorance. Give me only pure love for Thy Lotus Feet.' I didn't ask for anything else.
"As is the disease, so must the remedy be. The Lord says in the Gita:
'O Arjuna, take refuge in Me. I shall deliver you from all sins.' Take shelter at His feet. He will give you right understanding. He will take entire responsibility for you. Then you will get rid of the typhoid. Can one ever know God with such a mind as this? Can one pour four seers of milk into a one-seer pot? Can we ever know God unless He lets us know Him? Therefore I say, take shelter in God. Let Him do whatever He likes. He is self-willed. What power is there in a man?"
WITH THE DEVOTEES AT DAKSHINESWAR (II)
Chaitanya's exalted state - Practice of hathayoga - Master's intimate relationship with disciples - Story of a Vaishnava devotee - Work and worship - How to live in the world - Women as embodiments of the Divine Mother - Image worship - God-vision through yearning - Singing of devotional songs - Story of Prahlada - Master admonishes M. - Human affection and divine love - Brahman and the world - Nature of Brahman - "Woman and gold" - Different stages of spiritual progress - Is the world unreal? - Divine Mother is the Universal Consciousness.
Sunday, December 9, 1883
SRI RAMAKRISHNA was seated on the small couch in his room with Adhar, Manomohan, Rakhal, M., Harish, and other devotees. It was about two o'clock in the afternoon. The Master was describing to them the exalted state of Sri Chaitanya.
MASTER: "Chaitanya experienced three states of mind. First, the conscious state, when his mind dwelt on the gross and the subtle. Second, the semi-conscious state, when his mind entered the causal body and was absorbed in the bliss of divine intoxication. Third, the inmost state, when his mind was merged in the Great Cause.
"This agrees very well with the five koshas, or 'sheaths', described in the Vedanta. The gross body corresponds to the annamayakosha and the pranamayakosha, the subtle body to the manomayakosha and the vijnanamayakosha, and the causal body to the anandamayakosha. The Mahakarana, the Great Cause, is beyond the five sheaths. When Chaitanya's mind merged in That, he would go into samadhi. This is called the nirvikalpa or jada samadhi.
"While conscious of the outer world, Chaitanva sang the name of God; while in the state of partial consciousness, he danced with the devotees; and while in the inmost state of consciousness, he remained absorbed in samadhi."
M. (to himself): "Is the Master hinting at the different states of his own mind? There is much similarity between Chaitanya and the Master."
MASTER: "Chaitanva was Divine Love incarnate. He came down to earth to teach people how to love God. One achieves everything when one loves God. There is no need of hathayoga."
A DEVOTEE: "Sir, what is hathayoga like?"
MASTER: "A man practising hathayoga dwells a great deal on his body. He washes his intestines by means of a bamboo tube through his anus. He draws ghee and milk through his sexual organ. He learns how to manipulate his tongue by performing exercises. He sits in a fixed posture and now and then levitates. All these are actions of prana. A magician was performing his feats when his tongue turned up and clove to the roof of his mouth. Immediately his body became motionless. People thought he was dead. He was buried and remained many years in the grave. After a long time the grave somehow broke open. Suddenly the man regained consciousness of the world and cried out, 'Come delusion! Come confusion! (All laugh.) All these are actions of prana.
"The Vedantists do not accept hathayoga. There is also rajayoga. Rajayoga describes how to achieve union with God through the mind - by means of discrimination and bhakti. This yoga is good. Hathayoga is not good. The life of a man in the Kaliyuga is dependent on food."
Sri Ramakrishna was standing in the road by the side of the nahabat. He was on his way to his room, having come from the pine-grove. He saw M. seated on the verandah of the nahabat, behind the fence, absorbed in meditation.
MASTER: "Hello! You are here? You will get results very soon. If you practise a little, then someone will come forward to help you."
M. looked up at the Master, startled; he remained sitting on the floor.
MASTER: "The time is ripe for you. The mother bird does not break the shell of the egg until the right time arrives. What I told you is indeed your Ideal."
Sri Ramakrishna again mentioned to M. his spiritual Ideal.
MASTER: "It is not necessary for all to practise great austerity. But I went through great suffering. I used to lie on the ground with my head resting on a mound for a pillow. I hardly noticed the passing of the days. I only called on God and wept, 'O Mother! O Mother!'"
M. had been visiting Sri Ramakrishna for the past two years. Since he had been educated along English lines, he had acquired a fondness for Western philosophy and science, and had liked to hear Keshab and other scholars lecture. Sri Ramakrishna would address him now and then as the "Englishman". Since coming to Sri Ramakrishna, M. had lost all relish for lectures and for books written by English scholars. The only thing that appealed to him now was to see the Master day and night, and hear the words that fell from his blessed lips. M. constantly dwelt on certain of Sri Ramakrishna's sayings. The Master had said, "One can certainly see God through the practice of spiritual discipline", and again, "The vision of God is the only goal of human life."
MASTER (to M.): "If you practise only a little, someone will come forward to tell you the right path. Observe the ekadasi.
"You are my very own, my relative; otherwise, why should you come here so frequently? While listening to the kirtan, I had a vision of Rakhal in the midst of Sri Krishna's companions in Vrindavan. Narendra belongs to a very high level. Hirananda too; how childlike his nature is! What a sweet disposition he has! I want to see him too.
"Once I saw the companions of Chaitanya, not in a trance but with these very eyes. Formerly I was in such an exalted state of mind that I could see all these things with my naked eyes; but now I see them in samadhi. I saw the companions of Chaitanya with these naked eyes. I think I saw you there and Balaram too. You must have noticed that when I see certain people I jump up with a start. Do you know why? A man feels that way when he sees his own people after a long time.
"I used to pray to the Mother, crying: 'Mother, if I do not find the devotees I'll surely die. Please bring them to me immediately.' In those days whatever desire arose in my mind would come to pass. I planted a tulsi-grove in the Panchavati in order to practise japa and meditation. I wanted very much to fence it around with bamboo sticks. Soon afterwards a bundle of bamboo sticks and some string were carried by the flood-tide of the Ganges right in front of the Panchavati. A temple servant noticed them and joyfully told me.
"In that state of divine exaltation I could no longer perform the formal worship. 'Mother,' I said, 'who will look after me? I haven't the power to take care of myself. I want to listen only to talk about Thee. I want to feed Thy devotees. I want to give a little help to those whom I chance to meet. How will all that be possible, Mother? Give me a rich man to stand by me.' That is why Mathur Babu did so much to serve me.
"I said further, 'Certainly I shall not have any children, Mother. But it is my desire that a boy with sincere love for God should always remain with me. Give me such a boy.' That is the reason Rakhal came here. Those whom I think of as my own are part and parcel of me."
The Master started again for the Panchavati accompanied by M. No one else was with them. Sri Ramakrishna with a smile narrated to him various incidents of the past years of his life.
MASTER: "You see, one day I saw a strange figure covering the whole space from the Kali temple to the Panchavati. Do you believe this?"
M. remained silent with wonder. He plucked one or two leaves from a branch in the Panchavati and put them in his pocket.
MASTER: "See there - that branch has been broken. I used to sit under it."
M: "I took a young twig from that tree - I have it at home."
MASTER (with a smile): "Why?"
M: "I feel happy when I look at it. After all this is over, this place will be considered very holy."
MASTER (smiling): "What kind of holy place? Like Panihati?"
Almost every year, for some time past, the Master had been attending the religious festival at Panihati.
It was evening. Sri Ramakrishna was sitting on the small couch in his room, absorbed in meditation on the Divine Mother. The evening worship in the temples began, with the music of gong and conch-shell. M. was going to spend the night with the Master.
After a time Sri Ramakrishna asked M. to read from the Bhaktamala, a book about the Vaishnava saints.
There was a king named Jayamal who loved Krishna with all his heart. He followed with unfailing devotion all the rites and ceremonies associated with the adoration of Krishna, whom he worshipped under the name of Syamalasundara. Completely satisfied with his own Ideal Deity, he never directed his attention to any other god or poddess. One of the inflexible rules of his devotions was to worship the Deity daily till almost midday. He would never deviate from this practice, even at the risk of his wealth or his kingdom. Learning this secret, an enemy king invaded the kingdom during the morning hours. Jayamal's soldiers could not fight without his command; so they watched the invasion silently. Slowly the enemy surrounded the moat of the capital; yet Jayamal did not come out of his shrine room. His mother came to him and wept bitterly, trying to persuade the king to fight. He said to her calmly: "Why are you worried? Syamalasundara gave me this kingdom. What can I do if He has decided to take it away? On the other hand, none will be able to do me harm if He protects me. Our own efforts are vain!"
And actually, in the mean time, Syamalasundara, the Deity Himself, had taken the king's horse from the stable and had ridden fully armed to the field. Alone He faced the hostile king and alone destroyed his army. Having crushed the enemy forces, the Deity returned to the temple and fastened the horse near by.
Jayamal, on completing his worship, came out and discovered the horse there, panting and covered with sweat. "Who has been riding my horse?'' he demanded. "Who brought it to the temple?" The officers declared they knew nothing about it. In a pensive mood the king proceeded to the battle-field with his army and there found the enemy, with the exception of their leader, lying dead. He was staring uncomprehendingly at the scene, when the enemy king approached, worshipped him, and said: "Please permit me to tell you something. How could I fight? You have a warrior who could conquer the entire world. I do not want your wealth or your kingdom; indeed, I will gladly give you my own, if you will tell me about that Blue Warrior, your friend. No sooner did I turn my eyes on him than he cast a spell on my heart and soul."
Jayamal then realized it had been none other than Syamalasundara that had appeared on the battle-field. The enemy king understood too. He worshipped Jayamal and through his blessings received Krishna's grace.
MASTER: "Do you believe all that? Do you believe Krishna rode on that horse and killed Jayamal's enemies?"
M: "I believe that Jayamal, Krishna's devotee, prayed to Him with a yearning heart. But I don't know whether the enemy really saw Him coming to the battle-field on a horse. Krishna might have come there riding the horse, but I do not know whether they really saw Him."
MASTER (with a smile): "The book contains nice stories about devotees. Bur it is one-sided. Also, it abuses those who differ with its views."
The following morning the Master and M. were talking in the garden.
M: "Then I shall stay here."
MASTER: "Well, you all come here so often. What does it mean? People visit a holy man once at the most. But you all come here so often. What is the significance of that?"
M. remained silent. The Master himself gave the reply.
MASTER: "Could you come here unless you belonged to my inner circle? That means you all are my own relatives, my own people - like father and son, brother and sister.
"I do not tell you everything. If I did, would you come here any more? "Once, Sukadeva went to Janaka to be instructed in the Knowledge of Brahman. Janaka said, 'First give me my fee.' 'But', said Sukadeva, 'why should I give you the fee before receiving the instruction?' Janaka laughed and said: 'Will you be conscious of guru and disciple after attaining Brahmajnana? That is why I asked you to give me the fee first.'"
It was night. The moon rose, flooding all the quarters with its silvery light. M. was walking alone in the garden of the temple. On one side of the path stood the Panchavati, the bakul-grove, the nahabat, and the Master's room, and on the other side flowed the Ganges, reflecting millions of broken moons on its rippling surface'.
M. said to himself: "Can one really see God? The Master says it is possible. He says that, if one makes a little effort, then someone comes forward and shows the way. Well, I am married. I have children. Can one realize God in spite of all that?"
M. reflected awhile and continued his soliloquy: "Surely one can. Otherwise, why should the Master say so? Why shouldn't it be possible through the grace of God?
"Here is the world around me - the sun, moon, stars, living beings, and the twenty-four cosmic principles. How did they come into existence? Who is their Creator? What am I to Him? Life is indeed vain without this knowledge.
"Sri Ramakrishna is certainly the best of men. In all my life I have not seen another great soul like him. He must have seen God. Otherwise, how could he talk with God day and night, addressing Him so intimately as 'Mother'? Otherwise, how could he love God so intimately? Such is his love for God that he forgets the outer world. He goes into samadhi and remains like a lifeless thing. Again, in the ecstasy of that love, he laughs and cries and dances and sings."