Gospel of Sri Ramakrishna 
October 16, 1882
It was Monday, a few days before the Durga Puja, the festival of the Divine Mother. Sri Ramakrishna was in a very happy state of mind, for Narendra was with him. Narendra had brought two or three young members of the Brahmo Samaj to the temple garden. Besides these, Rakhal, Ramlal, Hazra, and M. were with the Master.
Narendra had his midday meal with Sri Ramakrishna. Afterwards a temporary bed was made on the floor of the Master's room so that the disciples might rest awhile. A mat was spread, over which was placed a quilt covered with a white sheet. A few cushions and pillows completed the simple bed. Like a child, the Master sat near Narendranath on the bed. He talked with the devotees in great delight. With a radiant smile lighting his face, and his eyes fixed on Narendra, he was giving them various spiritual teachings, interspersing these with incidents from his own life.
MASTER: "After I had experienced samadhi, my mind craved intensely to hear only about God. I would always search for places where they were reciting or explaining the sacred books, such as the Bhagavata, the Mahabharata, and the Adhyatma Ramayana. I used to go to Krishnakishore to hear him read the Adhyatma Ramayana.
"What tremendous faith Krishnakishore had! Once, while at Vrindavan, he felt thirsty and went to a well. Near it he saw a man standing. On being asked to draw a little water for him, the man said: 'I belong to a low caste, sir. You are a brahmin. How can I draw water for you?' Krishnakishore said: Take the name of Siva. By repeating His holy name you will make yourself pure.' The low-caste man did as he was told, and Krishnakishore, orthodox brahmin that he was, drank that water. What tremendous faith!
"Once a holy man came to the bank of the Ganges and lived near the bathing-ghat at Ariadaha, not far from Dakshineswar. We thought of paying him a visit. I said to Haladhari; 'Krishnakishore and I are going to see a holy man. Will you come with us?' Haladhari replied, 'What is the use of seeing a mere human body, which is no better than a cage of clay?' Haladhari was a student of the Gita and Vedanta philosophy, and therefore referred to the holy man as a mere 'cage of clay'. I repeated this to Krishnaldshore. With great anger he said: "How impudent of Haladhari to make such a remark! How can he ridicule as a "cage of clay" the body of a man who constantly thinks of God, who meditates on Rama, and has renounced all for the sake of the Lord? Doesn't he know that such a man is the embodiment of Spirit?' He was so upset by Haladhari's remarks that he would turn his face away from him whenever he met him in the temple garden, and stopped speaking to him.
"Once Krishnakishore asked me, 'Why have you cast off the sacred thread?' In those days of God-vision I felt as if I were passing through the great storm of Aswin, (The Master referred to the great cyclone of 1864.) and everything had blown away from me. No trace of my old self was left. I lost all consciousness of the world. I could hardly keep my cloth on my body, not to speak of the sacred thread! I said to Krishnakishore, 'Ah, you will understand if you ever happen to be as intoxicated with God as I was.'
"And it actually came to pass. He too passed through a God-intoxicated state, when he would repeat only the word 'Om' and shut himself up alone in his room. His relatives thought he was actually mad, and called in a physician. Ram Kaviraj of Natagore came to see him. Krishnakishore said to the physician, 'Cure me, sir, of my malady, if you please, but not of my Om.' (All laugh.) "One day I went to see him and found him in a pensive mood. When I asked him about it, he said: 'The tax-collector was here. He threatened to dispose of my brass pots, my cups, and my few utensils, if I didn't pay the tax; so I am worried.' I said: 'But why should you worry about it? Let him take away your pots and pans. Let him arrest your body even. How will that affect you? For your nature is that of Kha!' (Narendra and the others laugh.) He used to say to me that he was the Spirit, all-pervading as the sky. He had got that idea from the Adhyatma Ramayana. I used to tease him now and then, addressing him as 'Kha'. Therefore I said to him that day, with a smile: You are Kha. Taxes cannot move you!'
"In that state of God-intoxication I used to speak out my mind to all. I was no respecter of persons. Even to men of position I was not afraid to speak the truth.
"One day Jatindra (A titled aristocrat of Calcutta) came to the garden of Jadu Mallick. I was there too. I asked him: 'What is the duty of man? Isn't it our duty to think of God?' Jatindra replied: 'We are worldly people. How is it possible for us to achieve liberation? Even King Yudhisthira had to have a vision of hell.' This made me very angry. I said to him: 'What sort of man are you? Of all the incidents of Yudhisthira's life, you remember only his seeing hell. You don't remember his truthfulness, his forbearance, his patience, his discrimination, his dispassion, his devotion to God.' I was about to say many more things, when Hriday stopped my mouth. After a little while Jatindra left the place, saying he had some other business to attend to.
"Many days later I went with Captain to see Raja (A title conferred on Sourindra by the Government of India. The word "raja" really means "ruler of a kingdom".) Sourindra Tagore. As soon as I met him, I said, 'I can't address you as "Raja", or by any such title, for I should be telling a lie.' He talked to me a few minutes, but even so our conversation was interrupted by the frequent visits of Europeans and others. A man of rajasic temperament, Sourindra was naturally busy with many things. Jatindra, his eldest brother, had been told of my coming, but he sent word that he had a pain in his throat and couldn't go out.
"One day, in that state of divine intoxication, I went to the bathing-ghat on the Ganges at Baranagore. There I saw Jaya Mukherji repeating the name of God; but his mind was on something else. I went up and slapped him twice on the cheeks.
"At one time Rani Rasmani was staying in the temple garden. She came to the shrine of the Divine Mother, as she frequently did when I worshipped Kali, and asked me to sing a song or two. On this occasion, while I was singing, I noticed she was sorting the flowers for worship absent-mindedly. At once I slapped her on the cheeks. She became quite embarrassed and sat there with folded hands.
"Alarmed at this state of mind myself, I said to my cousin Haladhari: 'Just see my nature! How can I get rid of it?' After praying to the Divine Mother tor some time with great yearning, I was able to shake off this habit.
"When one gets into such a state of mind, one doesn't enjoy any conversation but that about God. I used to weep when I heard people talk about worldly matters. When I accompanied Mathur Babu on a pilgrimage, we spent a few days in Benares at Raja Babu's house. One day I was seated in the drawing-room with Mathur Babu, Raja Babu, and others. Hearing them talk about various worldly things, such as their business losses and so forth, I wept bitterly and said to the Divine Mother: 'Mother, where have You brought me? I was much better off in the temple garden at Dakshineswar. Here I am in a place where I must hear about "woman and gold". But at Dakshineswar I could avoid it.'"
The Master asked the devotees, especially Narendra, to rest awhile, and he himself lay down on the smaller couch.
Late in the afternoon Narendra sang. Rakhal, Latu, (A young disciple of the Master, who later became a monk under the name of Swami Adbhutananda.) M., Hazra, and Priya, Narendra's Brahmo friend, were present. The singing was accompanied by the drum:
Meditate, O my mind, on the Lord Hari,
The Stainless One, Pure Spirit through and through.
How peerless is the light that in Him shines!
How soul-bewitching is His wondrous form!
How dear is He to all His devotees! . . .
After this song Narendra sang:
Oh, when will dawn for me that day of blessedness
When He who is all Good, all Beauty, and all Truth,
Will light the inmost shrine of my heart?
When shall I sink at last, ever beholding Him,
Into that Ocean of Delight?
Lord, as Infinite Wisdom Thou shalt enter my soul,
And my unquiet mind, made speechless by Thy sight,
Will find a haven at Thy feet.
In my heart's firmament, O Lord, Thou wilt arise
As Blissful Immortality;
And as, when the chakora beholds the rising moon,
It sports about for very joy,
So, too, shall I be filled with heavenly happiness
When Thou appearest unto me.
Thou One without a Second, all Peace, the King of Kings!
At Thy beloved feet I shall renounce my life
And so at last shall gain life's goal;
I shall enjoy the bliss of heaven while yet on earth!
Where else is a boon so rare bestowed?
Then shall I see Thy glory, pure and untouched by stain;
As darkness flees from light, so will my darkest sins
Desert me at Thy dawn's approach.
Kindle in me, O Lord, the blazing fire of faith
To be the pole-star of my life;
O Succour of the weak, fulfil my one desire!
Then shall I bathe both day and night
In the boundless bliss of Thy Love, and utterly forget
Myself, O Lord, attaining Thee.
Narendra sang again:
With beaming face chant the sweet name of God
Till in your heart the nectar overflows.
Drink of it ceaselessly and share it with all!
If ever your heart runs dry, parched by the flames
Of worldly desire, chant the sweet name of God,
And heavenly love will moisten your arid soul.
Be sure, O mind, you never forget to chant
His holy name: when danger stares in your face,
Call on Him, your Father Compassionate;
With His name's thunder, snap the fetters of sin!
Come, let us fulfil our hearts' desires
By drinking deep of Everlasting Joy,
Made one with Him in Love's pure ecstasy.
Now Narendra and the devotees began to sing kirtan, accompanied by the drum and cymbals. They moved round and round the Master as they sang:
Immerse yourself for evermore, O mind,
In Him who is Pure Knowledge and Pure Bliss.
Next they sang:
Oh, when will dawn for me that day of blessedness
When He who is all Good, all Beauty, and all Truth
Will light the inmost shrine of my heart? . . .
At last Narendra himself was playing on the drums, and he sang with the Master, full of joy:
With beaming face chant the sweet name of God . . .
When the music was over, Sri Ramakrishna held Narendra in his arms a long time and said, "You have made us so happy today!" The flood-gate of the Master's heart was open so wide, that night, that he could hardly contain himself for joy. It was eight o'clock in the evening. Intoxicated with divine love, he paced the long verandah north of his room. Now and then he could be heard talking to the Divine Mother. Suddenly he said in an excited voice, "What can you do to me?" Was the Master hinting that maya was helpless before him, since he had the Divine Mother for his support?
Narendra, M., and Priya were going to spend the night at the temple garden. This pleased the Master highly, especially since Narendra would be with him. The Holy Mother, (By this name Sri Ramakrishna's wife was known among his devotees.) who was living in the nahabat, had prepared the supper. Surendra (The name by which Sri Ramakrishna addressed Suresh Mitra, a beloved householder disciple.) bore the greater part of the Master's expenses. The meal was ready, and the plates were set out on the southeast verandah of the Master's room.
Near the east door of his room Narendra and the other devotees were gossiping.
NARENDRA: "How do you find the young men nowadays?"
M: "They are not bad; but they don't receive any religious instruction."
NARENDRA: "But from my experience I feel they are going to the dogs. They smoke cigarettes, indulge in frivolous talk, enjoy foppishness, play truant, and do everything of that sort. I have even seen them visiting questionable places."
M: "I didn't notice such things during our student days."
NARENDRA: "Perhaps you didn't mix with the students intimately. I have even seen them talking with people of immoral character. Perhaps they are on terms of intimacy with them."
M: "It is strange indeed."
NARENDRA: "I know that many of them form bad habits. It would be proper if the guardians of the boys, and the authorities, kept their eyes on these matters."
They were talking thus when Sri Ramakrishna came to them and asked with a smile, "Well, what are you talking about?"
NARENDRA: "I have been asking M. about the boys in the schools. The conduct of students nowadays isn't all that it should be."
The Master became grave and said to M. rather seriously: "This kind of conversation is not good. It isn't desirable to indulge in any talk but talk of God. You are their senior, and you are intelligent. You should not have encouraged them to talk about such matters."
Narendra was then about nineteen years old, and M. about twenty-eight. Thus admonished, M. felt embarrassed, and the others also fell silent.
While the devotees were enjoying their meal, Sri Ramakrishna stood by and watched them with intense delight. That night the Master's joy was very great.
After supper the devotees rested on the mat spread on the floor of the Master's room. They began to talk with him. It was indeed a mart of joy. The Master asked Narendra to sing the song beginning with the line: "In Wisdom's firmament the moon of Love is rising full."
Narendra sang, and other devotees played the drums and cymbals:
In Wisdom's firmament the moon of Love is rising full,
And Love's flood-tide, in surging waves, is flowing everywhere.
O Lord, how full of bliss Thou art! Victory unto Thee!
On every side shine devotees, like stars around the moon;
Their Friend, the Lord All-merciful, joyously plays with them.
Behold! the gates of paradise today are open wide.
The soft spring wind of the New Day raises fresh waves of joy;
Gently it carries to the earth the fragrance of God's Love,
Till all the yogis, drunk with bliss, are lost in ecstasy.
Upon the sea of the world unfolds the lotus of the New Day,
And there the Mother sits enshrined in blissful majesty.
See how the bees are mad with joy, sipping the nectar there!
Behold the Mother's radiant face, which so enchants the heart
And captivates the universe! About Her Lotus Feet
Bands of ecstatic holy men are dancing in delight.
What matchless loveliness is Hers! What infinite content
Pervades the heart when She appears! O brothers, says Premdas,
I humbly beg you, one and all, to sing the Mother's praise!
Sri Ramakrishna sang and danced, and the devotees danced around him.
When the song was over, the Master walked up and down the northeast verandah, where Hazra was seated with M. The Master sat down there. He asked a devotee, "Do you ever have dreams?"
DEVOTEE: "Yes, sir. The other day I dreamt a strange" dream. I saw the whole world enveloped in water. There was water on all sides. A few boats were visible, but suddenly huge waves appeared and sank them. I was about to board a ship with a few others, when we saw a brahmin walking over that expanse of water. I asked him, 'How can you walk over the deep?' The brahmin said with a smile: 'Oh, there is no difficulty about that. There is a bridge under the water.' I said to him, 'Where are you going?' 'To Bhawanipur, the city of the Divine Mother', he replied. 'Wait a little', I cried. 'I shall accompany you.'"
MASTER: "Oh, I am thrilled to hear the story!"
DEVOTEE: "The brahmin said: 'I am in a hurry. It will take you some time to get out of the boat. Good-bye. Remember this path and come after me.'"
MASTER: "Oh, my hair is standing on end! Please be initiated by a guru as soon as possible."
Shortly before midnight Narendra and the other devotees lay down on a bed made on the floor of the Master's room.
At dawn some of the devotees were up. They saw the Master, naked as a child, pacing up and down the room, repeating the names of the various gods and goddesses. His voice was sweet as nectar. Now he would look at the Ganges, now stop in front of the pictures hanging on the wall and bow down before them, chanting all the while the holy names in his sweet voice. He chanted: "Veda, Purana, Tantra; Gita, Gayatri; Bhagavata, Bhakta, Bhagavan." Referring to the Gita, he repeated many times, "Tagi, tagi, tagi." (This word is formed by reversing the letters of "Gita". "Tagi" means "one who has renounced". Renunciation is the import of this sacred book.) Now and then he would say: "O Mother, Thou art verily Brahman, and Thou art verily Sakti. Thou art Purusha and Thou art Prakriti. Thou art Virat. Thou art the Absolute, and Thou dost manifest Thyself as the Relative. Thou art verily the twenty-four cosmic principles."
In the meantime the morning service had begun in the temples of Kali and Radhakanta. Sounds of conch-shells and cymbals were carried on the air. The devotees came outside the room and saw the priests and servants gathering flowers in the garden for the divine service in the temples. From the nahabat floated the sweet melody of musical instruments, befitting the morning hours.
Narendra and the other devotees finished their morning duties and came to the Master. With a sweet smile on his lips Sri Ramakrishna was standing on the northeast verandah, close to his own room.
NARENDRA: "We noticed several sannyasis belonging to the sect of Nanak in the Panchavati."
MASTER: "Yes, they arrived here yesterday. (To Narendra) I'd like to see you all sitting together on the mat."
As they sat there the Master looked at them with evident delight. He then began to talk with them. Narendra asked about spiritual discipline.
MASTER: "Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally."
NARENDRA: "Isn't it true that the Tantra prescribes spiritual discipline in the company of woman?"
MASTER: "That is not desirable. It is a very difficult path and often causes the aspirant's downfall. There are three such kinds of discipline. One may regard woman (Woman is the symbol of the Divine Mother.) as one's mistress or look on oneself as her handmaid or as her child. I look on woman as my mother. To look on oneself as her handmaid is also good; but it is extremely difficult to practise spiritual discipline looking on woman as one's mistress. To regard oneself as her child is a very pure attitude."
The sannyasis belonging to the sect of Nanak entered the room and greeted the Master, saying "Namo Narayanaya." ("Salutations to God." This is the way sadhus greet one another.) Sri Ramakrishna asked them to sit down.
MASTER: "Nothing is impossible for God. Nobody can describe His nature in words. Everything is possible for Him. There lived at a certain place two yogis who were practising spiritual discipline. The sage Narada was passing that way one day. Realizing who he was, one of the yogis said: 'You have just come from God Himself. What is He doing now?' Narada replied, 'Why, I saw Him making camels and elephants pass and repass through the eye of a needle.' At this the yogi said: 'Is that anything to wonder at? Everything is possible for God.' But the other yogi said: 'What? Making elephants pass through the eye of a needle - is that ever possible? You have never been to the Lord's dwelling-place.'"
At nine o'clock in the morning, while the Master was still sitting in his room, Manomohan arrived from Konnagar with some members of his family. In answer to Sri Ramakrishna's kind inquiries, Manomohan explained tnat he was taking them to Calcutta. The Master said: "Today is the first day of the Bengali month, an inauspicious day for undertaking a journey. I hope everything will be well with you." With a smile he began to talk of other matters.
When Narendra and his friends had finished bathing in the Ganges, the Master said to them earnestly: "Go to the Panchavati and meditate there under the banyan-tree. Shall I give you something to sit on?"
About half past ten Narendra and his Brahmo friends were meditating in the Panchavati. After a while Sri Ramakrishna came to them. M., too, was present.
The Master said to the Brahmo devotees: "In meditation one must be absorbed in God. By merely floating on the surface of the water, can you reach the gems lying at the bottom of the sea?"
Then he sang:
Taking the name of Kali, dive deep down, O mind,
Into the heart's fathomless depths,
Where many a precious gem lies hid.
But never believe the bed of the ocean bare of gems
If in the first few dives you fail;
With firm resolve and self-control
Dive deep and make your way to Mother Kali's realm.
Down in the ocean depths of heavenly Wisdom lie
The wondrous pearls of Peace, O mind;
And you yourself can gather them.
If you but have pure love and follow the scriptures' rule.
Within those ocean depths, as well,
Six alligators lurk lust, anger, and the rest -
Swimming about in search of prey.
Smear yourself with the turmeric of discrimination;
The very smell of it will shield you from their jaws.
Upon the ocean bed lie strewn
Unnumbered pearls and precious gems;
Plunge in, says Ramprasad, and gather up handfuls there!
Narendra and his friends came down from their seats on the raised platform of the Panchavati and stood near the Master. He returned to his room with them. The Master continued: "When you plunge in the water of the ocean, you may be attacked by alligators. But they won't touch you if your body is smeared with turmeric. There are no doubt six alligators - lust, anger, avarice, and so on - within you, in the 'heart's fathomless depths'. But protect yourself with the turmeric of discrimination and renunciation, and they won't touch you.
"What can you achieve by mere lecturing and scholarship without discrimination and dispassion? God alone is real, and all else is unreal. God alone is substance and all else is nonentity. That is discrimination.
"First of all set up God in the shrine of your heart, and then deliver lectures as much as you like. How will the mere repetition of 'Brahma' profit you if you are not imbued with discrimination and dispassion? It is the empty sound of a conch-shell.
"There lived in a village a young man named Padmalochan. People used to call him 'Podo', for short. In this village there was a temple in a very dilapidated condition. It contained no image of God. Aswattha and other plants sprang up on the ruins of its walls. Bats lived inside, and the floor was covered with dust and the droppings of the bats. The people of the village had stopped visiting the temple. One day after dusk the villagers heard the sound of a conch-shell from the direction of the temple. They thought perhaps someone had installed an image in the shrine and was performing the evening worship. One of them softly opened the door and saw Padmalochan standing in a corner, blowing the conch. No image had been set up. The temple hadn't been swept or washed. And filth and dirt lay everywhere. Then he shouted to Podo:
You have set up no image here,
Within the shrine, O fool!
Blowing the conch, you simply make
Confusion worse confounded.
Day and night eleven bats
Scream there incessantly. . . .
"There is no use in merely making a noise if you want to establish the Deity in the shrine of your heart, if you want to realize God. First of all purify the mind. In the pure heart God takes His seat. One cannot bring the holy image into the temple if the droppings of bats are all around. The eleven bats are our eleven organs: five of action, five of perception, and the mind.
"First of all invoke the Deity, and then give lectures to your heart's content. First of all dive deep. Plunge to the bottom and gather up the gems. Then you may do other things. But nobody wants to plunge. People are without spiritual discipline and prayer, without renunciation and dispassion. They learn a few words and immediately start to deliver lectures. It is difficult to teach others. Only if a man gets a command from God, after realizing Him, is he entitled to teach."
Thus conversing, the Master came to the west end of the verandah. M. stood by his side. Sri Ramakrishna had repeated again and again that God cannot be realized without discrimination and renunciation. This made M. extremely worried. He had married and was then a young man of twenty-eight, educated in college in the Western way. Having a sense of duty, he asked himself, "Do discrimination and dispassion mean giving up 'woman and gold'?" He was really at a loss to know what to do.
M. (to the Master): "What should one do if one's wife says: 'You are neglecting me. I shall commit suicide?"
MASTER (in a serious tone): "Give up such a wife if she proves an obstacle in the way of spiritual life. Let her commit suicide or anything else she likes. The wife that hampers her husband's spiritual life is an ungodly wife."
Immersed in deep thought, M. stood leaning against the wall. Narendra and the other devotees remained silent a few minutes. The Master exchanged several words with them; then, suddenly going to M., he whispered in his ear: "But if a man has sincere love for God, then all come under his control - the king, wicked persons, and his wife. Sincere love of God on the husband's part may eventually help the wife to lead a spiritual life. If the husband is good, then through the grace of God the wife may also follow his example."
This had a most soothing effect on M.'s worried mind. All the while he had been thinking: "Let her commit suicide. What can I do?"
M. (to the Master): "This world is a terrible place indeed."
MASTER (to the devotees): "That is the reason Chaitanya said to his companion Nityananda, 'Listen, brother, there is no hope of salvation for the worldly-minded.'"
On another occasion the Master had said to M. privately: "Yes, there is no hope for a worldly man if he is not sincerely devoted to God. But he has nothing to fear if he remains in the world after realizing God. Nor need a man have any fear whatever of the world if he attains sincere devotion by practising spiritual discipline now and then in solitude. Chaitanya had several householders among his devotees, but they were householders in name only, for they lived unattached to the world."
It was noon. The worship was over, and food offerings had been made in the temple. The doors of the temple were shut. Sri Ramakrishna sat down for his meal, and Narendra and the other devotees partook of the food offerings from the temple.
Sunday, October 22, 1882
It was the day of Vijaya, the last day of the celebration of the worship of Durga, when the clay image is immersed in the water of a lake or river.
About nine o'clock in the morning M. was seated on the floor of the Master's room at Dakshineswar, near Sri Ramakrishna, who was reclining on the small couch. Rakhal was then living with the Master, and Narendra and Bhavanath visited him frequently. Baburam had seen him only once or twice.
MASTER: "Did you have any holiday during the Durga Puja?"
M: "Yes, sir. I went to Keshab's house every day for the first three days of the worship."
MASTER: "Is that so?"
M: "I heard there a very interesting interpretation of the Durga Puja."
MASTER: "Please tell me all about it."
M: "Keshab Sen held daily morning prayers in his house, lasting till ten or eleven. During these prayers he gave the inner meaning of the Durga Puja. He said that if anyone could realize the Divine Mother, that is to say, could install Mother Durga in the shrine of his heart, then Lakshmi, Sarasvati, Kartika, and Ganesa would come there of themselves, Lakshmi means wealth, Sarasvati knowledge, Kartika strength, and Ganesa success. By realizing the Divine Mother within one's heart, one gets all these without any effort whatever."
Sri Ramakrishna listened to the description, questioning M. now and then about the prayers conducted by Keshab. At last he said to M.: "Don't go hither and thither. Come here alone. Those who belong to the inner circle of my devotees will come only here. Boys like Narendra, Bhavanath, and Rakhal are my very intimate disciples. They are not to be thought lightly of. Feed (Feeding a holy man is considered a meritorious act.) them one day. What do you think of Narendra?"
M: "I think very highly of him, sir."
MASTER: "Haven't you observed his many virtues? He is not only well versed in music, vocal and instrumental, but he is also very learned. Besides, he has controlled his passions and declares he will lead a celibate life. He has been devoted to God since his very boyhood.
"How are you getting along with your meditation nowadays? What aspect of God appeals to your mind - with form or without form?"
M: "Sir, now I can't fix my mind on God with form. On the other hand, I can't concentrate steadily on God without form."
MASTER: "Now you see that the mind cannot be fixed, all of a sudden, on the formless aspect of God. It is wise to think of God with form during the primary stages."
M: "Do you mean to suggest that one should meditate on clay images?"
MASTER: "Why clay? These images are the embodiments of Consciousness."
M: "Even so, one must think of hands, feet, and the other parts of the body. But again, I realize that the mind cannot be concentrated unless one meditates, in the beginning, on God with form. You have told me so. Well, God can easily assume different forms. May one meditate on the form of one's own mother?"
MASTER: "Yes, the mother should be adored. She is indeed an embodiment of Brahman."
M. sat in silence. After a few minutes he asked the Master: "What docs one feel while thinking of God without form? Isn't it possible to describe it?" After some reflection, the Master said, "Do you know what it is like?" He remained silent a moment and then said a few words to M. about one's experiences at the time of the vision of God with and without form.
MASTER: "You see, one must practise spiritual discipline to understand this correctly. Suppose there are treasures in a room. If you want to see them and lay hold of them, you must take the trouble to get the key and unlock the door. After that you must take the treasures out. But suppose the room is locked, and standing outside the door you say to yourself: 'Here I have opened the door. Now I have broken the lock of the chest. Now I have taken out the treasure.' Such brooding near the door will not enable you to achieve anything.
"You must practise discipline.
"The jnanis think of God without form. They don't accept the Divine Incarnation. Praising Sri Krishna, Arjuna said, 'Thou art Brahman Absolute.' Sri Krishna replied, 'Follow Me, and you will know whether or not I am Brahman Absolute.' So saying, Sri Krishna led Arjuna to a certain place and asked him what he saw there. 'I see a huge tree,' said Arjuna, 'and on it I notice fruits hanging like clusters of blackberries.' Then Krishna said to Arjuna, 'Come nearer and you will find that these are not clusters of blackberries, but clusters of innumerable Krishnas like Me, hanging from the tree.' In other words, Divine Incarnations without number appear and disappear on the tree of the Absolute Brahman.
"Kavirdas was strongly inclined to the formless God. At the mention of Krishna's name he would say: 'Why should I worship Him? The gopis would clap their hands while He performed a monkey dance.' (With a smile) But I accept God with form when I am in the company of people who believe in that ideal, and I also agree with those who believe in the formless God."
M. (smiling): "You are as infinite as He of whom we have been talking. Truly, no one can fathom your depth."
MASTER (smiling): "Ah! I see you have found it out. Let me tell you one thing. One should follow various paths. One should practise each creed for a time. In a game of satrancha a piece can't reach the centre square until it completes the circle; but once in the square it can't be overtaken by any other piece."
M: "That is true, sir."
MASTER: "There are two classes of yogis: the vahudakas and the kutichakas. The vahudakas roam about visiting various holy places and have not yet found peace of mind. But the kutichakas, having visited all the sacred places, have quieted their minds. Feeling serene and peaceful, they settle down in one place and no longer move about. In that one place they are happy; they don't feel the need of going to any sacred place. If one of them ever visits a place of pilgrimage, it is only for the purpose of new inspiration.
"I had to practise each religion for a time - Hinduism, Islam, Christianity. Furthermore, I followed the paths of the Saktas, Vaishnavas, and Vedantists. I realized that there is only one God toward whom all are travelling; but the paths are different.
"While visiting the holy places, I would sometimes suffer great agony. Once I went with Mathur to Raja Babu's drawing-room in Benares. I found that they talked there only of worldly matters - money, real estate, and the like. At this I burst into tears. I said to the Divine Mother, weeping: 'Mother! Where hast Thou brought me? I was much better off at Dakshineswar.' In Allahabad I noticed the same things that I saw elsewhere - the same ponds, the same grass, the same trees, the same tamarind-leaves.
"But one undoubtedly finds inspiration in a holy place. I accompanied Mathur Babu to Vrindavan. Hriday and the ladies of Mathur's family were in our party. No sooner did I see the Kaliyadaman Ghat than a divine emotion surged up within me. I was completely overwhelmed. Hriday used to bathe me there as if I were a small child.
"In the dusk I would walk on the bank of the Jamuna when the cattle returned along the sandy banks from their pastures. At the very sight of those cows the thought of Krishna would Bash in my mind. I would run along like a madman, crying: 'Oh, where is Krishna? Where is my Krishna?'
"I went to Syamakunda and Radhakunda (Places near Mathura associated with the episode of Krishna and Radha.) in a palanquin and got out to visit the holy Mount Govardhan. At the very sight of the mount I was overpowered with divine emotion and ran to the top. I lost all consciousness of the world around me. The residents of the place helped me to come down. On my way to the sacred pools of Syamakunda and Radhakunda, when I saw the meadows, the trees, the shrubs, the birds, and the deer, I was over- come with ecstasy. My clothes became wet with tears. I said: 'O Krishna! Everything here is as it was in the olden days. You alone are absent.' Seated inside the palanquin I lost all power of speech. Hriday followed the palanquin. He had warned the bearers to be careful about me.
"Gangamayi became very fond of me in Vrindavan. She was an old woman who lived all alone in a hut near the Nidhuvan. Referring to my spiritual condition and ecstasy, she said, 'He is the very embodiment of Radha.' She addressed me as 'Dulali'. When with her, I used to forget my food and drink, my bath, and all thought of going home. On some days Hriday used to bring food from home and feed me. Gangamayi also would serve me with food prepared by her own hands.
"Gangamayi used to experience trances. At such times a great crowd would come-to see her. One day, in a state of ecstasy, she climbed on Hriday's shoulders.
"I didn't want to leave her and return to Calcutta. Everything was arranged for me to stay with her. I was to eat double-boiled rice, and we were to have our beds on either side of the cottage. All the arrangements had been made, when Hriday said: 'You have such a weak stomach. Who will look after you?' 'Why,' said Gangamayi, 'I shall look after him. I'll nurse him.' As Hriday dragged me by one hand and she by the other, I remembered my mother, who was then living alone here in the nahabat of the temple warden. I found it impossible to stay away from her, and said to Gangamayi, 'No, I must go.' I loved the atmosphere of Vrindavan."
About eleven oclock the Master took his meal, the offerings from the temple of Kali. After taking his noonday rest he resumed his conversation with the devotees. Every now and then he uttered the holy word "Om" or repeated the sacred names of the deities.
After sunset the evening worship was performed in the temples. Since it was the day of Vijava, the devotees first saluted the Divine Mother and then took the dust (A form of reverent salutation in which one touches the feet of a superior with one's forehead.) of the Master's feet.
Tuesday, October 24, 1882
It was three or four o'clock in the afternoon. The Master was standing near the shelf where the food was kept, when Balaram and M arrived from Calcutta and saluted him. Sri Ramakrishna said to them with a smile: "I was going to take some sweets from the shelf, but no sooner did I put my hand on them than a lizard dropped on my body. (The dropping of a lizard on the body is considered an omen.) At once I removed my hand. (All laugh.)
"Oh, yes! One should observe all these things. You see, Rakhal is ill, and my limbs ache too. Do you know what's the matter? This morning as I was leaving my bed I saw (Orthodox Hindus in Bengal believe that the first face seen in the morning indicates whether the day will bring good or evil.) a certain person, whom I took for Rakhal. (All laugh.) Oh, yes! Physical features should be studied. The other day Narendra brought one of his friends, a man with only one good eye, though the other eye was not totally blind. I said to myself, 'What is this trouble that Narendra has brought with him?'
"A certain person comes here, but I can't eat any food that he brings. He works in an office at a salary of twenty rupees and earns another twenty by writing false bills. I can't utter a word in his presence, because he tells lies. Sometimes he stays here two or three days without going to his office. Can you guess his purpose? It is that I should recommend him to someone for a job somewhere else.
"Balaram comes from a family of devout Vaishnavas. His father, now an old man, is a pious devotee. He has a tuft of hair on his head, a rosary of tuisi beads round his neck and a string of beads in his hand. He devotes his time to the repetition of God's name. He owns much property in Orissa and has built temples to Radha-Krishna in Kothar, Vrindavan, and other places, establishing free guest-houses as well.
(To Balaram) "A certain person came here the other day. I understand he is the slave of that black hag of a wife. Why is it that people do not see God? It is because of the barrier of 'woman and gold'. How impudent he was to say to you the other day, 'A paramahamsa came to my father, who fed him with chicken curry!' (Orthodox Hindus are forbidden to eat chicken.)
"In my present state of mind I can eat a little fish soup if it has been offered to the Divine Mother beforehand. I can't eat any meat, even if it is offered to the Divine Mother; but I taste it with the end of my finger lest She should be angry. (Laughter)
"Well, can you explain this state of my mind? Once I was going from Burdwan to Kamarpukur in a bullock-cart, when a great storm arose. Some people gathered near the cart. My companions said they were robbers. So I began to repeat the names of God, calling sometimes on Kali, sometimes on Rama, sometimes on Hanuman. What do you think of that?"
Was the Master hinting that God is one but is addressed differently by different sects?
MASTER (to Balaram): "Maya is nothing but 'woman and gold'. A man living in its midst gradually loses his spiritual alertness. He thinks all is well with him. The scavenger carries a tub of night-soil on his head, and in course of time loses his repulsion to it. One gradually acquires love of God through the practice of chanting God's name and glories. (To M.) One should not be ashamed of chanting God's holy name. As the saying goes, 'one does not succeed so long as one has these three: shame, hatred, and fear.'
"At Kamarpukur they sing kirtan very well. The devotional music is sung to the accompaniment of drums.
(To Balaram) "Have you installed any image at Vrindavan?"
BALARAM: "Yes, sir. We have a grove where Krishna is worshipped."
MASTER: "I have been to Vrindavan. The Nidhu Grove is very nice indeed."
THE MASTER AND KESHAB
Master's boat trip with Keshab - Master in samadhi - God dwells in devotee's heart - Attitude of jnanis and bhaktas - Attitude of yogis - Reasoning of jnanis - Identity of Brahman and Sakti - Different manifestations of Kali - Beginning of a cycle - Creation is Divine Mother's sport - Reassurance to householders - Bondage and liberation are of the mind - Redeeming power of faith - Master's prayer - Solitude for householders - Malady of worldly people and its cure - Disagreements necessary for enriching life - Master's humility - Difficulty of preaching - Doing good to others - Path of devotion most effective for Kaliyuga.
October 27, 1882
IT WAS FRIDAY, the day of the Lakshmi Puja. Keshab Chandra Sen had arranged a boat trip on the Ganges for Sri Ramakrishna.
About four o'clock in the afternoon the steamboat with Keshab and his Brahmo followers cast anchor in the Ganges alongside the Kali temple at Dakshineswar. The passengers saw in front of them the bathing-ghat and the chandni. To their left, in the temple compound, stood six temples of Siva, and to their right another group of six Siva temples. The white steeple of the Kali temple, the tree-tops of the Panchavati, and the silhouette of pine-trees stood high against the blue autumn sky. The gardens between the two nahabats were filled with fragrant flowers, and along the bank of the Ganges were rows of flowering plants. The blue sky was reflected in the brown water of the river, the sacred Ganges, associated with the most ancient traditions of Aryan civilization. The outer world appeared soft and serene, and the hearts of the Brahmo devotees were filled with peace.
Sri Ramakrishna was in his room talking with Vijay and Haralal. Some disciples of Keshab entered. Bowing before the Master, they said to him:
"Sir, the steamer has arrived. Keshab Babu has asked us to take you there." A small boat was to carry the Master to the steamer. No sooner did he get into the boat than he lost outer consciousness in samadhi. Vijay was with him.
M. was among the passengers. As the boat came alongside the steamer, all rushed to the railing to have a view of Sri Ramakrishna. Keshab became anxious to get him safely on board. With great difficulty the Master was brought back to consciousness of the world and taken to a cabin in the steamer. Still in an abstracted mood, he walked mechanically, leaning on a devotee for support. Keshab and the others bowed before him, but he was not aware of them. Inside the cabin there were a few chairs and a table. He was made to sit on one of the chairs, Keshab and Vijay occupying two others. Some devotees were also seated; most of them on the floor, while many others had to stand outside. They peered eagerly through the door and windows. Sri Ramakrishna again went into deep samadhi and became totally unconscious of the outer world.
As the air in the room was stuffy because of the crowd of people, Keshab opened the windows. He was embarrassed to meet Vijay, since they had differed on certain principles of the Brahmo Samaj and Vijay had separated himself from Keshab's organization, joining another society.
The Brahmo devotees looked wistfully at the Master. Gradually he came back to sense consciousness; but the divine intoxication still lingered. He said to himself in a whisper: "Mother, why have You brought me here? They are hedged around and not free. Can I free them?" Did the Master find that the people assembled there were locked within the prison walls of the world? Did their helplessness make the Master address these words to the Divine Mother?
Sri Ramakrishna was gradually becoming conscious of the outside world. Nilmadhav of Ghazipur and a Brahmo devotee were talking about Pavhari Baba. Another Brahmo devotee said to the Master: "Sir, these gentlemen visited Pavhari Baba. He lives in Ghazipur. He is a holy man like yourself." The Master could hardly talk; he only smiled. The devotee continued, "Sir, Pavhari Baba keeps your photograph in his room." Pointing to his body the Master said with a smile, "Just a pillow-case."
The Master continued: "But you should remember that the heart of the devotee is the abode of God. He dwells, no doubt, in all beings, but He especially manifests Himself in the heart of the devotee. A landlord may at one time or another visit all parts of his estate, but people say he is generally to be found in a particular drawing-room. The heart of the devotee is the drawing-room of God.
"He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and cook, when preparing a meal in the kitchen. The jnani, sticking to the path of knowledge, always reasons about the Reality, saying, 'Not this, not this'. Brahman is neither 'this' nor 'that'; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Then it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is real and the world illusory. All these names and forms arc illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta philosophy.
"But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don't think the world to be illusory, like a dream. They say that the universe is a manifestation of God's power and glory. God has created all these - sky, stars, moon, sun, mountains, ocean, men, animals. They constitute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this - the twenty-four cosmic principles, the universe, and all living beings. The devotee of God wants to eat sugar, not to become sugar. (All laugh.)
"Do you know how a lover of God feels? His attitude is: 'O God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I am Thy child.' Or again: 'Thou art my Father and Mother. Thou art the Whole, and I am a part.' He doesn't like to say, 'I am Brahman.'
"The yogi seeks to realize the Paramatman, the Supreme Soul. His ideal is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense-objects and tries to concentrate it on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practises meditation in a fixed posture.
"But the Reality is one and the same. The difference is only in name. He who is Brahman is verily Atman, and again. He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God."
The steamer had been going toward Calcutta; but the passengers, with their eyes fixed on the Master and their ears given to his nectar-like words, were oblivious of its motion. Dakshineswar, with its temples and gardens, was left behind. The paddles of the boat churned the waters of the Ganges with a murmuring sound. But the devotees were indifferent to all this. Spellbound, they looked on a great yogi, his face lighted with a divine smile, his countenance radiating love, his eyes sparkling with joy - a man who had renounced all for God and who knew nothing but God. Unceasing words of wisdom flowed from his lips.
MASTER: "The jnanis, who adhere to the non-dualistic philosophy of Vedanta, say that the acts of creation, preservation, and destruction, the universe itself and all its living beings, are the manifestations of Sakti, the Divine Power. (Known as maya in the Vedanta philosophy.) If you reason it out, you will realize that all these are as illusory as a dream. Brahman alone is the Reality, and all else is unreal. Even this very Sakti is unsubstantial, like a dream.
"But though you reason all your life, unless you are established in samadhi, you cannot go beyond the jurisdiction of Sakti. Even when you say, 'I am meditating', or 'I am contemplating', still you are moving in the realm of Sakti, within Its power.
"Thus Brahman and Sakti are identical. If you accept the one, you must accept the other. It is like fire and its power to burn. If you see the fire, you must recognize its power to burn also. You cannot think of fire without its power to burn, nor can you think of the power to burn without fire. You cannot conceive of the sun's rays without the sun, nor can you conceive of the sun without its rays.
"What is milk like? Oh, you say, it is something white. You cannot think of the milk without the whiteness, and again, you cannot think of the whiteness without the milk.
"Thus one cannot think of Brahman without Sakti, or of Sakti without Brahman. One cannot think of the Absolute without the Relative, or of the Relative without the Absolute.
"The Primordial Power is ever at play. (This idea introduces the elements of spontaneity and freedom in the creation.) She is creating, preserving, and destroying in play, as it were. This Power is called Kali. Kali is verily Brahman, and Brahman is verily Kali. It is one and the same Reality. When we think of It as inactive, that is to say, not engaged in the acts of creation, preservation, and destruction, then we call It Brahman. But when It engages in these activities, then we call It Kali or Sakti. The Reality is one and the same; the difference is in name and form.
"It is like water, called in different languages by different names, such as 'jal', pani', and so forth. There are three or four ghats on a lake. The Hindus, who drink water at one place, call it 'jal'. The Mussalmans at another place call it 'pani'. And the English at a third place call it 'water'. All three denote one and the same thing, the difference being in the name only. In the same way, some address the Reality as 'Allah', some as 'God', some as 'Brahman', some as 'Kali', and others by such names as 'Rama', 'Jesus', 'Durga', 'Hari'."
KESHAB (with a smile): "Describe to us, sir, in how many ways Kali, the Divine Mother, sports in this world."
MASTER (with a smile): "Oh, She plays in different ways. It is She alone who is known as Maha-Kali, Nitya-Kali, Smasana-Kali, Raksha-Kali, and Syama-Kali. Maha-Kali and Nitya-Kali are mentioned in the Tantra philosophy. When there were neither the creation, nor the sun, the moon, the planets, and the earth, and when darkness was enveloped in darkness, then the Mother, the Formless One, Maha-Kali, the Great Power, was one with Maha-Kala, the Absolute.
"Syama-Kali has a somewhat tender aspect and is worshipped in the Hindu households. She is the Dispenser of boons and the Dispeller of fear. People worship Raksha-Kali, the Protectress, in times of epidemic, famine, earthquake, drought, and flood. Smasana-Kali is the embodiment of the power of destruction. She resides in the cremation ground, surrounded by corpses, jackals, and terrible female spirits. From Her mouth flows a stream of blood, from Her neck hangs a garland of human heads, and around Her waist is a girdle made of human hands.
"After the destruction of the universe, at the end of a great cycle, the Divine Mother garners the seeds for the next creation: She is like the elderly mistress of the house, who has a hotchpotch-pot in which she keeps different articles for household use. (All laugh.)
"Oh, yes! Housewives have pots like that, where they keep 'sea-foam', (The Master perhaps referred to the cuttlefish bone found on the seashore. The popular belief is that it is hardened sea-foam.) blue pills, small bundles of seeds of cucumber, pumpkin, and gourd, and so on. They take them out when they want them. In the same way, after the destruction of the universe, my Divine Mother, the Embodiment of Brahman, gathers together the seeds for the next creation. After the creation the Primal Power dwells in the universe itself. She brings forth this phenomenal world and then pervades it. In the Vedas creation is likened to the spider and its web. The spider brings the web out of itself and then remains in it. God is the container of the universe and also what is contained in it.
"Is Kali, my Divine Mother, of a black complexion? She appears black because She is viewed from a distance; but when intimately known She is no longer so. The sky appears blue at a distance; but look at it close by and you will find that it has no colour. The water of the ocean looks blue at a distance, but when you go near and take it in your hand, you find that it is colourless."
The Master became intoxicated with divine love and sang:
Is Kali, my Mother, really black?
The Naked One, of blackest hue,
Lights the Lotus of the Heart. . . .
The Master continued: "Bondage and liberation are both of Her making. By Her maya worldly people become entangled in 'woman and gold', and again, through Her grace they attain their liberation. She is called the Saviour, and the Remover of the bondage that binds one to the world."
Then the Master sang the following song in his melodious voice:
In the world's busy market-place, O Syama, Thou art Hying kites;
High up they soar on the wind of hope, held fast by maya's string.
Their frames are human skeletons, their sails of the three gunas made;
But all their curious workmanship is merely for ornament.
Upon the kite-strings Thou hast rubbed the manja-paste of worldliness,
So as to make each straining strand all the more sharp and strong.
Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!
On favouring winds, says Ramprasad, the kites set loose will speedily
Be borne away to the Infinite, across the sea of the world.
The Master said: "The Divine Mother is always playful and sportive. This universe is Her play. She is self-willed and must always have Her own way. She is full of bliss. She gives freedom to one out of a hundred thousand."
A BRAHMO DEVOTEE: "But, sir, if She likes, She can give freedom to all. Why, then, has She kept us bound to the world?"
MASTER: "That is Her will. She wants to continue playing with Her created beings. In a game of hide-and-seek the running about soon stops if in the beginning all the players touch the 'granny'. If all touch her, then how can the game go on? That displeases her. Her pleasure is in continuing the game. Therefore the poet said:
Out of a hundred thousand kites, at best one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!
"It is as if the Divine Mother said to the human mind in confidence, with a sign from Her eye, 'Go and enjoy the world.' How can one blame the mind? The mind can disentangle itself from worldliness if, through Her grace, She makes it turn toward Herself. Only then does it become devoted to the Lotus Feet of the Divine Mother."
Whereupon Sri Ramakrishna, taking upon himself, as it were, the agonies of all householders, sang a song complaining to the Divine Mother:
Mother, this is the grief that sorely grieves my heart,
That even with Thee for Mother, and though I am wide awake,
There should be robbery in my house.
Many and many a time I vow to call on Thee,
Yet when the time for prayer comes round, I have forgotten.
As Thou hast never given, so Thou receivest naught;
Am I to blame for this, O Mother? Hadst Thou but given,
Surely then Thou hadst received;
Out of Thine own gifts I should have given to Thee.
Glory and shame, bitter and sweet, are Thine alone;
This world is nothing but Thy play.
Then why, O Blissful One, dost Thou cause a rift in it?
Says Ramprasad: Thou hast bestowed on me this mind,
And with a knowing wink of Thine eye
Bidden it, at the same time, to go and enjoy the world.
And so I wander here forlorn through Thy creation,
Blasted, as it were, by someone's evil glance,
Taking the bitter for the sweet,
Taking the unreal for the Real.
The Master continued: "Men are deluded through Her maya and have become attached to the world.
Says Ramprasad: Thou hast bestowed on me this mind,
And with a knowing wink of Thine eye
Bidden it, at the same time, to go and enjoy the world."
BRAHMO DEVOTEE: "Sir, can't we realize God without complete renunciation?"
MASTER (with a laugh): "Of course you can! Why should you renounce everything? You are all right as you are, following the middle path - like molasses partly solid and partly liquid. Do you know the game of nax? Having scored the maximum number of points, I am out of the game. I can't enjoy it. But you are very clever. Some of you have scored ten points, some six, and some five. You have scored just the right number; so you are not out of the game like me. The game can go on. Why, that's fine! (All laugh.)
"I tell you the truth: there is nothing wrong in your being in the world. But you must direct your mind toward God; otherwise you will not succeed.
Do your duty with one hand and with the other hold to God. After the duty is over, you will hold to God with both hands.
"It is all a question of the mind. Bondage and liberation are of the mind alone. The mind will take the colour you dye it with. It is like white clothes just returned from the laundry. If you dip them in red dye, they will be red. If you dip them in blue or green, they will be blue or green. They will take only the colour you dip them in, whatever it may be. Haven't you noticed that, if you read a little English, you at once begin to utter English words: Foot fut it wit? (The Master was merely mimicking the sound of English.) Then you put on boots and whistle a tune, and so on. It all goes together. Or, if a scholar studies Sanskrit, he will at once rattle off Sanskrit verses. If you are in bad company, then you will talk and think like your companions. On the other hand, when you are in the company of devotees, you will think and talk only of God.
"The mind is everything. A man has his wife on one side and his daughter on the other. He shows his affection to them in different ways. But his mind is one and the same.
"Bondage is of the mind, and freedom is also of the mind. A man is free if he constantly thinks: 'I am a free soul. How can I be bound, whether I live in the world or in the forest? I am a child of God, the King of Kings. Who can bind me?' If bitten by a snake, a man may get rid of its venom by saying emphatically, ‘there is no poison in me.' In the same way, by repeating with grit and determination, 'I am not bound, I am free', one really becomes so - one really becomes free.
"Once, someone gave me a book of the Christians. I asked him to read it to me. It talked about nothing but sin. (To Keshab) Sin is the only thing one hears of at your Brahmo Samaj, too. The wretch who constantly says, 'I am bound, I am bound' only succeeds in being bound. He who says day and night, 'I am a sinner, I am a sinner' verily becomes a sinner.
"One should have such burning faith in God that one can say: 'What? I have repeated 'the name of God, and can sin still cling to me? How can I be a sinner any more? How can I be in bondage anymore?'
"If a man repeats the name of God, his body, mind, and everything become pure. Why should one talk only about sin and hell, and such things? Say but once, 'O Lord, I have undoubtedly done wicked things, but I won't repeat them.' And have faith in His name."
Sri Ramakrishna became intoxicated with divine love and sang:
If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be? . . .
Then he said: "To my Divine Mother I prayed only for pure love. I offered flowers at Her Lotus Feet and prayed to Her: 'Mother, here is Thy virtue, here is Thy vice. Take them both and grant me only pure love for Thee. Here is Thy knowledge, here is Thy ignorance. Take them both and grant me only pure love for Thee. Here is Thy purity, here is Thy impurity. Take them both, Mother, and grant me only pure love for Thee. Here is Thy dharma, here is Thy adharma. Take them both, Mother, and grant me only pure love for Thee.'
(To the Brahmo devotees) "Now listen to a song by Ramprasad:
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.
When will you learn-to lie, O mind, in the abode of Blessedness,
With Cleanliness and Defilement on either side of you?
Only when you have found the way
To keep these wives contentedly under a single roof,
Will you behold the matchless form of Mother Syama.
Ego and Ignorance, your parents, instantly banish from your sight;
And should Delusion seek to drag you to its hole,
Manfully cling to the pillar of Patience.
Tie to the post of Unconcern the goats of Vice and Virtue,
Killing them with the sword of Knowledge if they rebel.
With the children of Worldliness, your first wife, plead from a goodly distance,
And, if they will not listen, drown them in Wisdom's sea.
Says Ramprasad: If you do as I say,
You can submit a good account, O mind, to the King of Death,
And I shall be well pleased with you and call you my darling.
"Why shouldn't one be able to realize God in this world? King Janaka had such realization. Ramprasad described the world as a mere 'framework of illusion'. But if one loves God's hallowed feet, then -
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!
"But one cannot be a King Janaka all of a sudden. Janaka at first practised much austerity in solitude.
"Even if one lives in the world, one must go into solitude now and then. It will be of great help to a man if he goes away from his family, lives alone, and weeps for God even for three days. Even if he thinks of God for one day in solitude, when he has the leisure, that too will do him good. People shed a whole jug of tears for wife and children. But who cries for the Lord? Now and then one must go into solitude and practise spiritual discipline to realize God. Living in the world and entangled in many of its duties, the aspirant, during the first stage of spiritual life, finds many obstacles in the path of concentration. While the trees on the foot-path are young, they must be fenced around; otherwise they will be destroyed by cattle. The fence is necessary when the tree is young, but it can be taken away when the trunk is thick and strong. Then the tree won't be hurt even if an elephant is tied to it.
"The disease of worldliness is like typhoid. And there are a huge jug of water and a jar of savoury pickles in the typhoid patient's room. If you want to cure him of his illness, you must remove him from that room. The worldly man is like the typhoid patient. The various objects of enjoyment are the huge jug of water, and the craving for their enjoyment is his thirst. The very thought of pickles makes the mouth water; you don't have to bring them near. And he is surrounded with them. The companionship of woman is the pickles. Hence treatment in solitude is necessary.
"One may enter the world after attaining discrimination and dispassion. In the ocean of the world there are six alligators: lust, anger, and so forth. But you need not fear the alligators if you smear your body with turmeric before you go into the water. Discrimination and dispassion are the turmeric. Discrimination is the knowledge of what is real and what is unreal. It is the realization that God alone is the real and eternal Substance and that all else is unreal, transitory, impermanent. And you must cultivate intense zeal for God. You must feel love for Him and be attracted to Him. The gopis of Vrindavan felt the attraction of Krishna. Let me sing you a song:
Listen! The flute has sounded in yonder wood.
There I must fly, for Krishna waits on the path.
Tell me, friends, will you come along or no?
To you my Krishna is merely an empty name;
To me He is the anguish of my heart.
You hear His flute-notes only with your ears,
But, oh, I hear them in my deepest soul.
I hear His flute calling: 'Radha, come out!
Without you the grove is shorn of its loveliness.'"
The Master sang the song with tears in his eyes, and said to Keshab and the other Brahmo devotees: "Whether you accept Radha and Krishna, or not, please do accept their attraction for each other. Try to create that same yearning in your heart for God. Yearning is all you need in order to realize Him."
Gradually the ebb-tide set in. The steamboat was speeding toward Calcutta. It passed under the Howrah Bridge and came within sight of the Botanical Garden. The captain was asked to go a little farther down the river. The passengers were enchanted with the Master's words, and most of them had no idea of time or of how far they had come.
Keshab began to serve some puffed rice and grated coconut. The guests held these in the folds of their wearing-cloths and presently started to eat. Everyone was joyful. The Master noticed, however, that Keshab and Vijay rather shrank from each other, and he was anxious to reconcile them.
MASTER (to Keshab): "Look here. There is Vijay. Your quarrel seems like the fight between Siva and Rama. Siva was Rama's guru. Though they fought with each other, yet they soon came to terms. But the grimaces of the ghosts, the followers of Siva, and the gibberish of the monkeys, the followers of Rama, would not come to an end! (Loud laughter.) Such quarrels take place even among one's own kith and kin. Didn't Rama fight with His own sons, Lava and Kusa? Again, you must have noticed how a mother and daughter, living together and having the same spiritual end in view, observe their religious fast separately on Tuesdays, each on her own account - as if the welfare of the mother were different from the welfare of the daughter. But what benefits the one, benefits the other. In like manner, you have a religious society, and Vijay thinks he must have one too. (Laughter.) But I think all these are necessary. While Sri Krishna, Himself God Incarnate, played with the gopis at Vrindavan, trouble-makers like Jatila and Kutila appeared on the scene. You may ask why. The answer is that the play does not develop without trouble-makers. (All laugh.) There is no fun without Jatila and Kutila. (Loud laughter.)
"Ramanuja upheld the doctrine of Qualified Non-dualism. But his guru was a pure non-dualist. They disagreed with each other and refuted each other's arguments. That always happens. Still, to the teacher the disciple is his own."
All rejoiced in the Master's company and his words.
MASTER (to Keshab): "You don't look into people's natures before you make them your disciples, and so they break away from you.
"All men look alike, to be sure, but they have different natures. Some have an excess of sattva, others an excess of rajas, and still others an excess of tamas. You must have noticed that the cakes known as puli all look alike. But their contents are very different. Some contain condensed milk, some coconut kernel, and others mere boiled kalai pulse. (All laugh.)
"Do you know my attitude? As for myself, I eat, drink, and live happily. The rest the Divine Mother knows. Indeed, there are three words that prick my flesh: 'guru', 'master', and 'father'.
"There is only one Guru, and that is Satchidananda. He alone is the Teacher. My attitude toward God is that of a child toward its mother. One can get human gurus by the million. All want to be teachers. But who cares to be a disciple?
"It is extremely difficult to teach others. A man can teach only if God reveals Himself to him and gives the command. Narada, Sukadeva, and sages like them had such a command from God, and Sankara had it too. Unless you have a command from God, who will listen to your words?
"Don't you know how easily the people of Calcutta get excited? The milk in the kettle puffs up and boils as long as the fire burns underneath. Take away the fuel and all becomes quiet. The people of Calcutta love sensations. You may see them digging a well at a certain place. They say they want water. But if they strike a stone they give up that place; they begin at another place. And there, perchance, they find sand; they give up the second place too. Next they begin at a third. And so it goes. But it won't do if a man only imagines that he has God's command.
"God does reveal Himself to man and speak. Only then may one receive His command. How forceful are the words of such a teacher! They can move mountains. But mere lectures? People will listen to them for a few days and then forget them. They will never act upon mere words.
"At Kamarpukur there is a small lake called the Haldarpukur. Certain people used to befoul its banks every day. Others who came there in the morning to bathe would abuse the offenders loudly. But next morning they would find the same thing. The nuisance didn't stop. (All laugh.) The villagers finally informed the authorities about it. A constable was sent, who put up a notice on the bank which read: 'Commit no nuisance.' This stopped the miscreants at once. (All laugh.)
"To teach others, one must have a badge of authority; otherwise teaching becomes a mockery. A man who is himself ignorant starts out to teach others - like the blind leading the blind! Instead of doing good, such teaching does harm. After the realization of God one obtains an inner vision. Only then can one diagnose a person's spiritual malady and give instruction.
"Without the commission from God, a man becomes vain. He says to himself, 'I am teaching people.' This vanity comes from ignorance, for only an ignorant person feels that he is the doer. A man verily becomes liberated in life if he feels: 'God is the Doer. He alone is doing everything. I am doing nothing.' Man's sufferings and worries spring only from his persistent thought that he is the doer.
"You people speak of doing good to the world. Is the world such a small thing? And who are you, pray, to do good to the world? First realize God, see Him by means of spiritual discipline. If He imparts power, then you can do good to others; otherwise not."
A BRAHMO DEVOTEE: "Then, sir, we must give up our activities until we realize God?"
MASTER: "No. Why should you? You must engage in such activities as contemplation, singing His praises, and other daily devotions."
BRAHMO: "But what about our worldly duties - duties associated with our earning money, and so on?"
MASTER: "Yes, you can perform them too, but only as much as you need for your livelihood. At the same time, you must pray to God in solitude, with tears in your eyes, that you may be able to perform those duties in an unselfish manner. You should say to Him: 'O God, make my worldly duties fewer and fewer; otherwise, O Lord, I find that I forget Thee when I am involved in too many activities. I may think I am doing unselfish work, but it turns out to be selfish.' People who carry to excess the giving of alms, or the distributing of food among the poor, fall victims to the desire of acquiring name and fame.
"Sambhu Mallick once talked about establishing hospitals, dispensaries, and schools, making roads, digging public reservoirs, and so forth. I said to him: 'Don't go out of your way to look for such works. Undertake only those works that present themselves to you and are of pressing necessity - and those also in a spirit of detachment.' It is not good to become involved in many activities. That makes one forget God. Coming to the Kalighat temple, some, perhaps, spend their whole time in giving alms to the poor. They have no time to see the Mother in the inner shrine! (Laughter.) First of all manage somehow to see the image of the Divine Mother, even by pushing through the crowd. Then you may or may not give alms, as you wish. You may give to the poor to your heart's content, if you feel that way. Work is only a means to the realization of God. Therefore I said to Sambhu, 'Suppose God appears before you; then will you ask Him to build hospitals and dispensaries for you?' (Laughter.) A lover of God never says that. He will rather say: 'O Lord, give me a place at Thy Lotus Feet. Keep me always in Thy company. Give me sincere and pure love for Thee.'
"Karmayoga is very hard indeed. In the Kaliyuga it is extremely difficult to perform the rites enjoined in the scriptures. Nowadays man's life is centred on food alone. He cannot perform many scriptural rites. Suppose a man is laid up with fever. If you attempt a slow cure with the old-fashioned indigenous remedies, before long his life may be snuffed out. He can't stand much delay. Nowadays the drastic 'D. Gupta' (A patent fever medicine containing a strong dose of quinine.) mixture is appropriate. In the Kaliyuga the best way is bhaktiyoga, the path of devotion - singing the praises of the Lord, and prayer. The path of devotion alone is the religion for this age. (To the Brahmo devotees) Yours also is the path of devotion. Blessed you are indeed that you chant the name of Hari and sing the Divine Mother's glories. I like your attitude. You don't call the world a dream, like the non-dualists. You are not Brahmajnanis like them; you are bhaktas, lovers of God. That you speak of Him as a Person is also good. You are devotees. You will certainly realize Him if you call on Him with sincerity and earnestness."
The boat cast anchor at Kayalaghat and the passengers prepared to disembark. On coming outside they noticed that the full moon was up. The trees, the buildings, and the boats on the Ganges were bathed in its mellow light. A carriage was hailed for the Master, and M. and a few devotees got in with him. The Master asked for Keshab. Presently the latter arrived and inquired about the arrangements made for the Masters return to Dakshineshwar. Then, he bowed low and took leave of Sri Ramakrishna.
The carriage drove through the European quarter of the city. The Master enjoyed the sight of the beautiful mansions on both sides of the well-lighted streets. Suddenly he said: "I am thirsty. What's to be done?" Nandalal, Keshab's nephew, stopped the carriage before the India Club and went upstairs to get some water. The Master inquired whether the glass had been well washed. On being assured that it had been, he drank the water.
As the carriage went along, the Master put his head out of the window and looked with childlike enjoyment at the people, the vehicles, the horses, and the streets, all flooded with moonlight. Now and then he heard European ladies singing at the piano. He was in a very happy mood.
The carriage arrived at the house of Suresh Mitra, who was a great devotee of the Master and whom he addressed affectionately as Surendra. He was not at home.
The members of the household opened a room on the ground floor for the Master and his party. The cab fare was to be paid. Surendra would have taken care of it had he been there. The Master said to a devotee: "Why don't you ask the ladies to pay the fare? They certainly know that their master visits us at Dakshineswar. I am not a stranger to them." (All laugh.)
Narendra, who lived in that quarter of the city, was sent for. In the mean time Sri Ramakrishna and the devotees were invited to the drawing-room upstairs. The floor of the room was covered with a carpet and a white sheet. A few cushions were lying about. On the wall hung an oil painting especially painted for Surendra, in which Sri Ramakrishna was pointing out to Keshab the harmony of Christianity, Islam, Buddhism, Hinduism, and other religions. On seeing the picture Keshab had once said, "Blessed is the man who conceived the idea."
Sri Ramakrishna was talking joyously with the devotees, when Narendra arrived. This made the Master doubly happy. He said to his young disciple, "We had a boat trip with Keshab today. Vijay and many other Brahmo devotees were there. (Pointing to M.) Ask him what I said to Keshab and Vijay about the mother and daughter observing their religious fast on Tuesdays, each on her own account, though the welfare of the one meant the welfare of the other. I also said to Keshab that trouble-makers like Jatila and Kutila were necessary to lend zest to the play. (To M.) Isn't that so?"
M: "Yes, sir. Quite so."
It was late. Surendra had not yet returned. The Master had to leave for the temple garden, and a cab was brought for him. M. and Narendra saluted him and took their leave. Sri Ramakrishna's carriage started for Dakshineswar through the moonlit streets.