Gospel of Sri Ramakrishna [1]

Friday, December 14, 1883

At nine o'clock in the morning Sri Ramakrishna was standing on the southeast verandah near the door of his room, with Ramlal by his side. Rakhal and Latu were moving about. M. arrived and prostrated himself before the Master. Sri Ramakrishna said to him affectionately: "You have come. That's very good. Today is an auspicious day."

It was the last day of the Bengali month and the day of the full moon. M. was going to spend a few days with the Master practising spiritual discipline. The Master had said to him, "If an aspirant practises a little spiritual discipline, then someone comes forward to help him."

The Master had said to M: "You should not eat every day at the guest-house of the Kali temple. The guest-house is intended to supply free food to monks and the destitute. Bring your own cook with you." M. had accordingly done so. The Master arranged a place for the man to cook and he asked Ramlal to speak to the milkman about milk.

A little later Ramlal began to read from the Adhyatma Ramayana. The Master and M. listened while he read:

Rama had married Sita after breaking the great bow of Siva. On the way to Ayodhya with His bride, Rama was confronted by the warrior sage Parasurama, who was about to make trouble for Him. Parasurama threw a bow at Rama and challenged Him to string it. Dasaratha, Rama's father, was seized with fear. With a smile, Rama took the bow in His left hand and strung it. Then, twanging the bow-string, He fixed an arrow and asked Parasurama where to shoot it. That curbed the pride of the warrior sage. Prostrating himself before Rama, Parasurama worshipped Him as the Supreme Brahman.

As Sri Ramakrishna listened to Parasurama's hymn, he went into a spiritual mood and now and then chanted the name of Rama in his melodious voice.

Then the Master asked Ramlal to read about Guhaka. Ramlal read:

Guhaka, the pariah, was chief of the untouchables and an intimate friend of Rama. When Rama, Sita, and Lakshmana were starting into the forest to redeem Dasaratha's pledge, Guhaka ferried them across the river. Rama embraced Guhaka tenderly and told him He was going to spend fourteen years in exile, wearing the bark of trees and eating the herbs, fruits, and roots that grew in the woods. He promised to visit Guhaka again on His way back to Ayodhya after the period of exile was over. The pariah king waited patiently. But when the fourteenth year had run out and Rama had not returned, Guhaka lighted a funeral pyre. He was on the point of entering it when Hanuman arrived as Rama's messenger. In a celestial chariot Rama and Sita soon appeared, and Guhaka's joy was unbounded.

After the midday meal Sri Ramakrishna lay down on his bed to rest. M. was seated on the floor. Presently Dr. Shyama and a few devotees arrived. The Master sat up on the bed and began to converse with them.

MASTER: "It is by no means necessary for a man always to be engaged in his duties. Actions drop away when one realizes God, as the flower drops of itself when the fruit appears.

"He who has realized God no longer performs religious duties such as the sandhya. In his case the sandhya merges in the Gayatri. When that happens, it is enough for a person to repeat just the Gayatri mantra. Then the Gayatri merges in Om. After that one no longer chants even the Gayatri; it is enough then to chant simply Om. How long should a man practise such devotions as the sandhya? As long as he does not feel a thrill in his body and shed tears of joy while repeating the name of Rama or of Hari. People worship God to win money or a lawsuit. That is not good."

A DEVOTEE: "We find that everyone strives after money. Even Keshab Sen married his daughter to a prince."

MASTER: "Keshab's case is quite different. God provides everything for a genuine devotee, even without his making any effort. The son of a real king gets his monthly allowance. I am not talking of lawyers and men of that sort, who go through suffering in order to earn money, and who become slaves of others to that end. I am speaking of a real prince. A true devotee has no desire. He does not care for money. Money comes to him of itself. The Gita describes such a devotee as 'content with what comes to him without effort'. A good brahmin, without any personal motive, can accept food even from the house of an untouchable. He does not desire it; it comes of its own accord."

A DEVOTEE: "Sir, how should one live in the world?"

MASTER: "Live in the world as the mudfish lives in the mud. One develops love of God by going away from the world into solitude, now and then and meditating on God. After that one can live in the world unattached. The mud is there, and the fish has to live in it, but its body is not stained by the mud. Such a man can lead the life of a householder in a spirit of detachment."

The Master noticed that M. was listening to his words with great attention.

MASTER (looking at M.): "One can realize God if one feels intense dispassion for worldly things. A man with such dispassion feels that the world is like a forest on fire. He regards his wife and children as a deep well. If he really feels that kind of dispassion, he renounces home and family. It is not enough for him to live in the world in a spirit of detachment.

"'Woman and gold' alone is maya. If maya is once recognized, it feels ashamed of itself and takes to flight. A man put on a tiger skin and tried to frighten another man. But the latter, said: 'Ah! I have recognized you! You are our Hare.' At that the man dressed in the skin went away smiling to frighten someone else.

"All women are the embodiments of Sakti. It is the Primal Power that has become women and appears to us in the form of women. It is said in the Adhyatma Ramayana that Narada and others praised Rama, saying: 'O Rama, Thou alone art all that we see as male, and Sita, all that we see as female. Thou art Indra, and Sita is Indrani; Thou art Siva, and Sita is Sivani; Thou art man, and Sita is woman. What more need I say? Thou alone dost exist wherever there is a male and Sita wherever there is female.'

(To the devotees) "One cannot renounce by the mere wish. There is prarabdha karma - inherited tendencies - and the like. Once, a yogi said to a king, 'Live with me in the forest and think of God.' The king replied 'That I cannot very well do. I could live with you, but I still have the desire for enjoyment. If I live in this forest, perhaps I shall create a kingdom even here. I still have desires.'

"Narabar Panja used to look after his cows in this garden during his boyhood. He had many desires. Hence he has established a castor-oil factory and earned a great deal of money. He has a prosperous castor-oil business at Alambazar.

"There is one sect that prescribes spiritual discipline in company with women. I was once taken to the women belonging to the Kartabhaja sect. They all sat around me. I addressed them as 'mother'. At that they whispered among themselves: 'He is still a pravartaka. He doesn't know the way.' According to that sect the pravartaka is the beginner. Then comes the sadhaka, the struggling aspirant, and last of all the siddha of the siddha, the supremely perfect. A woman walked over to Vaishnavcharan and sat near him. Asked about it, he answered, 'She feels just like a young girl.' One quickly strays from the religious path by looking on woman as wife. But to regard her as mother is a pure attitude."

Some of the devotees took leave of the Master, saying that they were going to visit the temple of Kali and several of the other temples.

M. went walking alone in the Panchavati and other places in the temple garden. He thought about the Master's assurance that God can be easily realized, and about his exhortation to lead a life of intense renunciation, and his saying that maya, when recognized, takes to flight.

At half past three in the afternoon M. again entered the Master's room and sat on the floor. A teacher from the Broughton Institution had come with several students to pay a visit to Sri Ramakrishna. They were conversing together. Now and then the teacher asked questions. The conversation was about the worship of images.

MASTER (to the teacher): "What is wrong with image worship? The Vedanta says that Brahman manifests Itself where there is 'Existence, Light, and Love'. Therefore nothing exists but Brahman.

"How long do small girls play with their dolls? As long as they are not married and do not live with their husbands. After marriage they put the dolls away in a box. What further need is there of worshipping the image after the vision of God?"

The Master glanced at M. and said: "One attains God when one feels yearning for Him. An intense restlessness is needed. Through it the whole mind goes to God.

A man had a daughter who became a widow when she was very young. She had never known her husband. She noticed the husbands of other girls snd said one day to her father, 'Where is my husband?' The father replied: Govinda (A name of Krishna.) is your husband. He will come to you if you call Him.' At these words the girl went to her room, closed the door, and cried to Govinda, saying: 'O Govinda, come to me! Show Yourself to me! Why don't You come? God could not resist the girl's piteous cry and appeared before her.

One must have childlike faith - and the intense yearning that a child feels to see its mother. That yearning is like the red sky in the east at dawn. After such a sky the sun must rise. Immediately after that yearning one sees God.

"Let me tell you the story of a boy named Jatila. He used to walk to school through the woods, and the journey frightened him. One day he told his mother of his fear. She replied: 'Why should you be afraid? Call Madhusudana.' (A name of Krishna.) 'Mother,' asked the boy, 'who is Madhusudana?' The mother said, 'He is your Elder Brother.' One day after this, when the boy again felt afraid in the woods, he cried out, 'O Brother Madhusudana!' But there was no response. He began to weep aloud: 'Where are You, Brother Madhusudana? Come to me. I am afraid.' Then God could no longer stay away. He appeared before the boy and said: 'Here I am. Why are you frightened?' And so saying He took the boy out of the woods and showed him the way to school. When He took leave of the boy, God said: 'I will come whenever you call Me. Do not be afraid.' One must have this faith of a child, this yearning.

"A brahmin used to worship his Family Deity daily with food offerings. One day he had to go away on business. As he was about to leave the house, he said to his young son: 'Give the offering to the Deity today. See that God is fed.' The boy offered food in the shrine, but the image remained silent on the altar. It would neither talk nor eat. The boy waited a long time, but still the image did not move. But the boy firmly believed that God would come down from His throne, sit on the floor, and partake of the food. Again and again he prayed to the Deity, saying: 'O Lord, come down and eat the food. It is already very late. I cannot sit here any longer.' But the image did not utter a word. The boy burst into tears and cried: 'O Lord, my father asked me to feed You. Why won't You come down? Why won't You eat from my hands?' 'The boy wept for some time with a longing soul. At last the Deity, smiling, came down from the altar and sat before the meal and ate it. After feeding the Deity, the boy came out of the shrine room. His relatives said: 'The worship is over. Now bring away the offering.' 'Yes,' said the boy, 'the worship is over. But God has eaten everything.' 'How is that?' asked the relatives. The boy replied innocently, 'Why, God has eaten the food.' They entered the shrine and were speechless with wonder to see that the Deity had really eaten every bit of the offering."

Late in the afternoon Sri Ramakrishna was talking to M. They were standing on the south side of the nahabat. Since it was winter the Master was wrapped in his woolen shawl.

MASTER: "Where will you sleep? In the hut in the Panchavati?"

M: "Won't they let me have the room on the upper floor of the nahabat?"

M. selected the nahabat because he had a poetic temperament. From there he could see the sky, the Ganges, the moonlight, and the flowers in the garden.

MASTER: "Oh, they'll let you have it. But I suggested the Panchavati because so much contemplation and meditation have been practised there and the name of God has been chanted there so often."

It was evening. Incense was burning in the Master's room. He was sitting on the small couch, absorbed in meditation. M. was sitting on the floor with Rakhal, Latu, and Ramlal.

The Master said to M., "The sum and substance of the whole thing is to cultivate devotion for God and love Him." At Sri Ramakrishna's request Ramlal sang a few songs, the Master himself singing the first line of each.

Ramlal sang:

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. . . .

Then he sang:

Though I am never loath to grant salvation,
I hesitate indeed to grant pure love.
Whoever wins pure love surpasses all;
He is adored by men; He triumphs over the three worlds. . . .

Sri Ramakrishna said to Ramlal, "Sing that one - 'Gaur and Nitai, ye blessed brothers'." Ramlal began the song and the Master joined him:

Gaur and Nitai, ye blessed brothers!
I have heard how kind you are,
And therefore I have come to you.
When I visited Benares,
Siva, Lord of Kasi, told me
Of the Parabrahman's birth,
As man, in Mother Sachi's home.
O Brahman, Thee I recognize!
Many a sadhu have I seen,
But never one so kind as you.

Once at Braja you were born
As Kanai and Balai, His brother;
Now, once more, in Nadia,
As Gaur and Nitai do you appear,
Hiding the shapes that then you wore.
In Braja's pastures running freely,
Once you frolicked; now, for play,
You roll on the ground in Nadia,
Chanting aloud Lord Hari's name.
Laughing, shouting, once you played
At Braja with your cowherd friends;
And now you chant Lord Hari's name.

O Gaur, how cleverly you hide
The dark-blue form you wore at Braja!
But your slanting eyes betray you.
Through the blessing of your name
The sinner is set free, they say;
And so my soul is filled with hope.
Now with eager heart I hasten
To your feet: Lord! I implore you,
Keep me safe within their shadow.

You redeemed Jagai and Madhai,
Wretched sinners though they were;
I pray you, do the same for me.
I have heard that you embrace
All men as brothers, even the outcaste,
Whispering in the ears of all
Lord Hari's life-renewing name.

Late at night M. sat alone in the nahabat. The sky, the river, the garden, the steeples of the temples, the trees, and the Panchavati were flooded with moonlight. Deep silence reigned everywhere, broken only by the melodious murmuring of the Ganges. M. was meditating on Sri Ramakrishna.

At three o'clock in the morning M. left his seat. He proceeded toward the Panchavati as Sri Ramakrishna had suggested. He did not care for the nahabat any more and resolved to stay in the hut in the Panchavati.

Suddenly he heard a distant sound, as if someone were wailing piteously, "Oh, where art Thou, Brother Madhusudana?" The light of the full moon streamed through the thick foliage of the Panchavati, and as he proceeded he saw at a distance one of the Master's disciples sitting alone in the grove, crying helplessly, "Oh, where art Thou, Brother Madhusudana?"

Silently M. watched him.

Saturday, December 15, 1883

M. had been staying at Dakshineswar with Sri Ramakrishna. The Master was sitting in his room, listening to the life of Prahlada, which Ramlal was reading from the Bhaktamala. M. was sitting on the floor. Rakhal, Latu, and Harish were also in the room, and Hazra was on the verandah. While listening to the story of Prahlada's love for God, Sri Ramakrishna went into an ecstatic mood.

Hiranyakasipu, the king of the demons and father of Prahlada, had put his son to endless torture to divert the boy's mind from the love of God. But through divine grace all the king's attempts to kill Prahlada were ineffective. At last God appeared, assuming the form of Nrisimha, the Man-lion, and killed Hiranyakasipu. The gods were frightened at the rage and roaring of the Man-lion and thought that the destruction of the world was imminent. They sent Prahlada to pacify the Deity. The boy sang a hymn to Him in words of love, and the Man-lion, moved by affection, licked Prahlada's body.

Still in an ecstatic mood, the Master said, "Ah! Ah! What love for the devotee!" The Master went into deep samadhi. He sat there motionless. A tear-drop could be seen at the corner of each of his eyes.
The Master came down to the plane of the sense world and spoke to M., expressing his abhorrence for those who, while practising spiritual discipline, enjoyed sex-life.

MASTER: "Aren't you ashamed of yourself? You have children, and still you enjoy intercourse with your wife. Don't you hate yourself for thus leading an animal life? Don't you hate yourself for dallying with a body which contains only blood, phlegm, filth, and excreta? He who contemplates the Lotus Feet of God looks on even the most beautiful woman as mere ash from the cremation ground. To enjoy a body which will not last and which consists of such impure ingredients as intestines, bile, flesh, and bone! Aren't you ashamed of yourself?"

M. sat there silently, hanging his head in shame.

MASTER: "A man who has tasted even a drop of God's ecstatic love looks on 'woman and gold' as most insignificant. He who has tasted syrup made from sugar candy regards a drink made from treacle as a mere trifle. One gradually obtains that love for God if one but prays to Him with a yearning heart and always chants His name and glories."

The Master was in an ecstasy of love. He began to dance about the room and sing:

Who is singing Hari's name upon the sacred Ganges' bank?

Is it Nitai that has come, the giver of heavenly love? . . .

It was ten o'clock in the morning. Ramlal had finished the daily worship in the Kali temple. The Master went to the temple accompanied by M. Entering the shrine, the Master sat before the image. He offered a flower or two at the feet of the Divine Mother. Then he put a flower on his own head and began to meditate. He sang a song to the Divine Mother:

Thy name, I have heard, O Consort of Siva, is the destroyer of our fear,
And so on Thee I cast my burden: Save me! Save me, O kindly Mother! . . .

Sri Ramakrishna returned from the Kali temple and sat on the southeast verandah of his room. He ate some refreshments which had been offered at the temple, and the devotees also received a share.

Rakhal sat by the Master and read about Lord Erskine from Self-Help by Smiles.

MASTER (to M.): "What does the book say?"

M: "It says that Lord Erskine performed his duty without desiring any result for himself. Disinterested duty."

MASTER: "That is very good. But the characteristic of a man of Perfect Knowledge is that he doesn't keep a single book with him. He carries all his Knowledge on the tip of his tongue. There's the instance of Sukadeva. Books - I mean the scriptures - contain a mixture of sand and sugar. The sadhu takes the sugar, leaving aside the sand. He takes only the essence."

Vaishnavcharan, the musician, arrived and sang a few devotional songs.

M. spent the night in the nahabat.

Sunday, December 16, 1883

Sri Ramakrishna was seated with M. on the semicircular porch of his room at about ten o'clock in the morning. The fragrance of gardenias, jasmines, oleanders, roses, and other flowers filled the air. The Master was singing, looking at M:

Thou must save me, sweetest Mother! Unto Thee I come for refuge,
Helpless as a bird imprisoned in a cage.
I have done unnumbered wrongs, and aimlessly I roam about,
Misled by maya's spell, bereft of wisdom's light,
Comfortless as a mother cow whose calf has wandered far away.

MASTER: "But why? Why should I live like a 'bird imprisoned in a cage'? Fie! For shame!"

As the Master said these words he went into an ecstatic mood. His body became motionless and his mind stopped functioning; tears streamed down his cheeks. After a while he said, "O Mother, make me like Sita, completely forgetful of everything - body and limbs -, totally unconscious of hands, feet, and sense-organs - only the one thought in her mind, 'Where is Rama?'"

Was the Master inspired by the ideal of Sita to teach M. the yearning that a devotee should feel for God? Sita's very life was centred in Rama. Completely absorbed in the thought of Rama, Sita forgot even the body, which is so dear to all.

At four o'clock in the afternoon Mr. Mukherji, a relative of Prankrishna, arrived in the company of a brahmin well versed in the scriptures.

MUKHERJI: "I am very happy to meet you, sir."

MASTER: "God dwells in all beings. He is the gold in all. In some places it is more clearly manifest than in others. God dwells in the worldly-minded, no doubt, but He is hidden there, like gold under deep layers of clay."

MUKHERJI: "Sir, what is the difference between worldly and other-worldly things?"

MASTER: "While striving for the realization of God, the aspirant has to practise renunciation, applying the logic of 'Neti, neti' - 'Not this, not this'. But after attaining the vision of God, he realizes that God alone has become all things.

"At one time Rama was overpowered by the spirit of renunciation. Dasaratha, worried at this, went to the sage Vasishtha and begged him to persuade Rama not to give up the world. The sage came to Rama and found him in a gloomy mood. The fire of intense renunciation had been raging in the Prince's mind. Vasishtha said: 'Rama, why should You renounce the world? Is the world outside God? Reason with me.' Rama realized that the world had evolved from the Supreme Brahman. So He said nothing.

"Buttermilk is made from the same substance as butter. One who realizes this knows that butter goes with buttermilk and buttermilk with buttter. After separating the butter with great effort - that is to say, after attaining Brahmajnana - you will realize that as long as butter exists, buttermilk also must exist. Wherever there is butter there must be buttermilk as well. As long as one feels that Brahman exists, one must also be aware that the universe, living beings, and the twenty-four cosmic principles exist as well.

"What Brahman is cannot be described in words. Everything has been polluted, like food that has touched the tongue - that is, everything has been described in words. But no one has been able to describe Brahman. It is therefore unpolluted. I said this to Vidyasagar and he was delighted.

"But the Knowledge of Brahman cannot be realized if the aspirant is worldly-minded even in the slightest degree. He succeeds in acquiring this Knowledge only when his mind is totally free from 'woman and gold'. Parvati once said to Her father, 'Father, seek the company of holy men if you want the Knowledge of Brahman.'"

Addressing Mr. Mukherji, Sri Ramakrishna said: "You are rich, and still you call on God. That is very good indeed. It is said in the Gita that those who fall from the path of yoga are born in their next birth as devotees of God in rich families."

Mr. Mukherji quoted the line from the Gita.

MASTER: "God, if He so desires, can keep a jnani in the world too. The world and all living beings have been created by His will. But He is self-willed."

MUKHERJI (with a smile): "How can God have any will? Does He lack anything?"

MASTER (with a smile): "What's wrong in that? Water is water whether it is still or in waves. The snake is a snake whether it is coiled up motionless or wriggles along. A man is the same man whether sitting still or engaged in action.

"How can you eliminate from the Reality the universe and its living beings? If you do that, It will lack Its full weight. You cannot find out the total weight of the bel-fruit if you eliminate the seeds and shell.

"Brahman is unattached. One finds good and bad smells in the air, but the air itself is untainted. Brahman and Sakti are identical. It is the Primordial Power that has become the world and all living beings."

MUKHERJI: "Why does one deviate from the path of yoga?"

MASTER: "As the saying goes: 'In my mother's womb I was in a state of yoga; coming into the world, I have eaten its clay. The midwife has cut one shackle, the navel cord; but how shall I cut the shackle of maya?'

"Maya is nothing but 'woman' and 'gold'. A man attains yoga when he has freed his mind from these two. The Self - the Supreme Self - is the magnet; the individual self is the needle. The individual self experiences the state of yoga when it is attracted by the Supreme Self to Itself. But the magnet cannot attract the needle if the needle is covered with clay; it can draw the needle only when the clay is removed. The clay of 'woman' and 'gold' must be removed."

MUKHERJI: "How can one remove it?"

MASTER: "Weep for God with a longing heart. Tears shed for Him will wash away the clay. When you have thus freed yourself from impurity, you will be attracted by the magnet. Only then will you attain yoga."

MUKHERJI: "Priceless words!"

MASTER: "If a man is able to weep for God, he will see Him. He will go into samadhi. Perfection in yoga is samadhi. A man achieves kumbhaka without any yogic exercise if he but weeps for God. The next stage is samadhi.

"There is another method - that of meditation. In the Sahasrara, Siva manifests Himself in a special manner. The aspirant should meditate on Him. The body is like a tray; the mind and buddhi are like water. The Sun of Satchidananda is reflected in this water. Meditating on the reflected sun, one sees the Real Sun through the grace of God.

"But the worldly man must constantly live in the company of holy men. It is necessary for all, even for sannyasis. But it is especially necessary for the householder. His disease has become chronic because he has to live constantly in the midst of 'woman and gold'."

MUKHERJI: "Yes, sir. The disease has indeed become chronic."

MASTER: "Give God the power of attorney. Let Him do whatever He wants. Be like a kitten and cry to Him with a fervent heart. The mother cat puts the kitten wherever she wants to. The kitten doesn't know anything. It is left sometimes on the bed and sometimes near the hearth."

MUKHERJI: "It is good to read sacred books like the Gita."

MASTER: "But what will you gain by mere reading? Some have heard of milk, some have seen it, and there are some, besides, who have drunk it. God can indeed be seen; what is more, one can talk to Him.

"The first stage is that of the beginner. He studies and hears. Second is the stage of the struggling aspirant. He prays to God, meditates on Him, and sings His name and glories. The third stage is that of the perfect soul. He has seen God, realized Him directly and immediately in his inner Consciousness. Last is the stage of the supremely perfect, like Chaitanya. Such a devotee establishes a definite relationship with God, looking on Him as his Son or Beloved."

M., Rakhal, Jogin, Latu, and the other devotees were entranced by these words of divine realization.

Mr. Mukherji and his friend were taking leave of the Master. After saluting him, they stood up. The Master also stood up to show them courtesy.

MUKHERJI (smiling): "That you should stand up or sit down!"

MASTER (smiling): "But what's the harm? Water is water whether it is placid or in waves. I am like a cast-off leaf in the wind. The wind blows that leaf wherever it lists. I am the machine and God is its Operator."

Mr. Mukherji and his friend left the room. M. thought: "According to the Vedanta all is like a dream. Are all these - the ego, the universe, and the living beings - unreal then?"

M. had studied a little of the Vedanta. He also had read the German philosophers, such as Kant and Hegel, whose writings are only a faint echo of the Vedanta. But Sri Ramakrishna did not arrive at his conclusions by reasoning, as do ordinary scholars. It was the Divine Mother of the Universe who revealed the Truth to him. These were the thoughts that passed through M.'s mind.

A little later Sri Ramakrishna and M. were conversing on the porch west of the Master's room. No one else was there. It was a late winter afternoon, and the sun had not yet gone below the horizon.

M: "Is the world unreal?"

MASTER: "Why should it be unreal? What you are asking is a matter for philosophical discussion.

"In the beginning, when a man reasons following the Vedantic method of 'Not this, not this', he realizes that Brahman is not the living beings, not the universe, not the twenty-four cosmic principles. All these things become like dreams to him. Then comes the affirmation of what has been denied, and he feels that God Himself has become the universe and all living beings.

"Suppose you are climbing to the roof by the stairs. As long as you are aware of the roof, you are also aware of the stairs. He who is aware of the high is also aware of the low. But after reaching the roof you realize that the stairs are made of the same materials - brick, lime, and brick-dust - as the roof.

"Further, I have given the illustration of the bel-fruit. Both changeability and unchangeability belong to one and the same Reality.

"The ego cannot be done away with. As long as 'I-consciousness' exists, living beings and the universe must also exist. After realizing God, one sees that it is He Himself who has become the universe and the living beings. But one cannot realize this by mere reasoning.

"Siva has two states of mind. First, the state of samadhi, when He is transfixed in the Great Yoga. He is then Atmarama, satisfied in the Self. Second, the state when He descends from samadhi and keeps a trace of ego. Then He dances about, chanting, 'Rama, Rama!'"

Did the Master describe Siva to hint at his own state of mind?

It was evening. Sri Ramakrishna was meditating on the Divine Mother and chanting Her holy name. The devotees also went off to solitary places and meditated on their Chosen Ideals. Evening worship began at the temple garden in the shrines of Kali, Radha-Krishna, and Siva.

It was the second day of the dark fortnight of the moon. Soon the moon rose in the sky, bathing temples, trees, flowers, and the rippling surface of the Ganges in its light. The Master was sitting on the couch and M. on the floor. The conversation turned to the Vedanta.

MASTER (to M.): "Why should the universe be unreal? That is a speculation of the philosophers. After realizing God, one sees that it is God Himself who has become the universe and all living beings.

"The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The Image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness - all was Consciousness.

I found everything inside the room soaked, as it were, in Bliss - the Bliss of Satchidananda. I saw a wicked man in front of the Kali temple; but in him also I saw the Power of the Divine Mother vibrating.

"That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that the Divine Mother Herself had become everything - even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'

"After realizing God, one sees all this aright - that it is He who has become the universe, living beings, and the twenty four cosmic principles. But what remains when God completely effaces the ego cannot be described in words. As Ramprasad said in one of his songs, 'Then alone will you know whether you are good or I am good!' I get into even that state now and then.

"A man sees a thing in one way through reasoning and in an altogether different way when God Himself shows it to him."

Monday, December 17, 1885

It was about eight o'clock in ihe morning. Sri Ramakrishna was in his room with M., when Dr. Madhu arrived and sat down beside the Master on the small couch. He was an elderly man and full of wit. He used to visit the Master when the latter felt indisposed.

MASTER: "The whole thing in a nutshell is that one must develop ecstatic love for Satchidananda. What kind of love? How should one love God? Gauri used to say that one must become like Sita to understand Rama; like Bhagavati, the Divine Mother, to understand Bhagavan, Siva. One must practise austerity, as Bhagavati did, in order to attain Siva. One must cultivate the attitude of Prakriti in order to realize Purusha - the attitude of a friend, a handmaid, or a mother.

"I saw Sita in a vision. I found that her entire mind was concentrated on Rama. She was totally indifferent to everything - her hands, her feet, her clothes, her jewels. It seemed that Rama had filled every bit of her life and she could not remain alive without Rama."

M: "Yes, sir. She was mad with love for Rama."

MASTER: "Mad! That's the word. One must become mad with love in order to realize God. But that love is not possible if the mind dwells on 'woman and gold'. Sex-life with a woman! What happiness is there in that? The realization of God gives ten million times more happiness. Gauri used to say that when a man attains ecstatic love of God all the pores of the skin, even the roots of the hair, become like so many sexual organs, and in every pore the aspirant enjoys the happiness of communion with the Atman.

"One must call on God with a longing heart. One must learn from the guru how God can be realized. Only if the guru himself has attained Perfect Knowledge can he show the way.

"A man gets rid of all desires when he has Perfect Knowledge. He becomes like a child five years old. Sages like Dattatreya and Jadabharata had the nature of a child."

M: "One hears about them. But there were many others like them that the world doesn't hear about."

MASTER: "Yes. The jnani gets rid of all desire. If any is left, it does not hurt him. At the touch of the philosopher's stone the sword is transformed into gold. Then that sword cannot do any killing. Just so, the jnani keeps only a semblance of anger and passion. They are anger and passion only in name and cannot injure him."

M: "Yes, sir. The jnani goes beyond the three gunas, as you say. He is not under the control of any of the gunas - sattva, rajas, or tamas. All these three are so many robbers, as it were."

MASTER: "Yes, one must assimilate that."

M: "In this world there are perhaps not more than three or four men of Perfect Knowledge."

MASTER: "Why do you say tliat? One sees many holy men and sannyasis in the monasteries of upper India."

M: "Well, I too can become a sannyasi like one of those."

The Master fixed his gaze on M. and said, "By renouncing everything?"

M: "What can a man achieve unless he gets rid of maya? What will a man gain by merely being a sannyasi, if he cannot subdue maya?"

Both remained silent a few minutes.

M: "Sir, what is the nature of the divine love transcending the three gunas?"

MASTER: "Attaining that love, the devotee sees everything full of Spirit and Consciousness. To him 'Krishna is Consciousness, and His sacred Abode is also Consciousness'. The devotee, too, is Consciousness. Everything is Consciousness. Very few people attain such love."

DR. MADHU: "The love transcending the three gunas means, in other words, that the devotee is not under the control of any of the gunas."

MASTER (smiling): "Yes, that's it. He becomes like a child five years old, not under the control of any of the gunas."

The Master was resting after his noon meal. Mani Mallick arrived and saluted him. Sri Ramakrishna remained lying on the couch and said a word or two to Mani.

MANI: "I hear you visited Keshab Sen."

MASTER: "Yes. How is he now?"

MANI: "He hasn't recovered to any extent from his illness."

MASTER: "I found him to be very rajasic. I had to wait a long time before I could see him."

The Master sat up on the couch and continued his conversation with the devotees.

MASTER (to M.): "I became mad for Rama. I used to walk about carrying an image of Ramlala (A brass image of the Boy Rama.) given to me by a monk. I bathed it, fed it, and laid it down to sleep. I carried it wherever I went. I became mad for Ramlala."


Nature of worldly people - Obstacles to samadhi - Path of the Impersonal God - God and His devotee - Divine Incarnations - The gopis' yearning for Krishna - God manifesting Himself as living beings - Master's childlike mood - Formless Brahman - Different manifestations of the Absolute - Master's vision of Gauranga - Parable of the grass-eating tiger - Nature of ecstatic love - God, incarnated as man, acts like man - Master's reminiscences of Mathura and Vrindavan - The six psychic centres - Proper time for spiritual unfoldment.

Tuesday, December 18, 1883

SRI RAMAKRISHNA was seated in his room with his devotees. He spoke highly of Devendranath Tagore's love of God and renunciation, and then said, pointing to Rakhal and the other young devotees, "Devendra is a good man; but blessed indeed are those young aspirants who, like Sukadeva, practise renunciation from their very boyhood and think of God day and night without being involved in worldly life.

"The worldly man always has some desire or other, though at times he shows much devotion to God. Once, Mathur Babu was entangled in a lawsuit. He said to me in the shrine of Kali, 'Sir, please offer this flower to the Divine Mother.' I offered it unsuspectingly, but he firmly believed that he would attain his objective if I offered the flower.

"What devotion Rati's mother had! How often she used to come here and how much she served me! She was a Vaishnava. One day she noticed that I ate the food offered at the Kali temple, and that stopped her coming. Her devotion to God was one-sided. It isn't possible to understand a person right away."

It was a winter morning, and the Master was sitting near the east door of his room, wrapped in his moleskin shawl. He looked at the sun and suddenly went into samadhi. His eyes stopped blinking and he lost all consciousness of the outer world. After a long time he came down to the plane of the sense world. Rakhal, Hazra, M., and other devotees were seated near him.

MASTER (to Hazra): "The state of samadhi is certainly inspired by love. Once, at Syambazar, they arranged a kirtan at Natavar Goswami's house. There I had a vision of Krishna and the gopis of Vrindavan. I felt that my subtle body was walking at Krishna's heels.

"I went into samadhi when similar devotional songs were sung at the Hari Sabha in Jorashanko in Calcutta. That day they feared I might give up the body."

After the Master had finished his bath, he again spoke of the ecstatic love of the gopis. He said to M. and the other devotees: "One should accept, the fervent attachment of the gopis to their beloved Krishna. Sing songs like this:

Tell me, friend, how far is the grove
Where Krishna, my Beloved, dwells?
His fragrance reaches me even here;
But I am tired and can walk no farther."

Again he sang:

I am not going home, O friend,
For there it is hard for me to chant my Krishna's name. . . .

Sri Ramakrishna had vowed to offer green coconut and sugar to Siddhesvari, the Divine Mother, for Rakhal's welfare. He asked M. whether he would pay for the offerings.

That afternoon the Master, accompanied by M., Rakhal, and some other devotees, set out in a carriage, for the temple of Siddhesvari in Calcutta. On the way the offerings were purchased. On reaching the temple, the Master asked the devotees to offer the fruit and sugar to the Divine Mother. They saw the priests and their friends playing cards in the temple. Sri Ramakrishna said: "To play cards in a temple! One should think of God here."

From the temple the Master went to Jadu Mallick's house. Jadu was surrounded by his admirers, well-dressed dandies. He welcomed the Master.

MASTER (with a smile): "Why do you keep so many clowns and flatterers with you?"

JADU (smiling): "That you may liberate them." (Laughter.)

MASTER: "Flatterers think that the rich man will loosen his purse-strings for them. But it is very difficult to get anything from him. Once a jackal saw a bullock and would not give up his company. The bullock roamed about and the jackal followed him. The jackal thought: 'There hang the bullock's testicles. Some time or other they will drop to the ground and I shall eat them.' When the bullock slept on the ground, the jackal lay down too, and when the bullock moved about, the jackal followed him. Many days passed in this way, but the bullock's testicles still clung to his body. The jackal went away disappointed. (All laugh.) That also happens to flatterers."

Jadu and his mother served refreshments to Sri Ramakrishna and the devotees.

Wednesday, December 19, 1883

It was nine o'clock in the morning. Sri Ramakrishna was talking to M. near the bel-tree at Dakshineswar. This tree, under which the Master had practised the most austere sadhana, stood in the northern end of the temple garden. Farther north ran a high wall, and just outside was the government Magazine. West of the bel-tree was a row of tall pines that rustled in the wind. Below the trees flowed the Ganges, and to the south could be seen the sacred grove of the Panchavati. The dense trees and underbrush hid the temples. No noise of the outside world reached the bel-tree.

MASTER (to M.): "But one cannot realize God without renouncing 'woman and gold'."

M: "Why? Did not Vasishtha say to Rama, 'O Rama, You may renounce the world if the world is outside God'?"

MASTER (smiling): "He said that to Rama so that Rama might destroy Ravana. Rama accepted the life of a householder and married to fulfil that mission."

M. stood there like a log, stunned and speechless.

Sri Ramakrishna went to the Panchavati on his way back to his room. M. accompanied him. It was then about ten o'clock.

M: "Sir, is there no spiritual discipline leading to realization of the Impersonal God?"

MASTER: "Yes, there is. But the path is extremely difficult. After intense austerities the rishis of olden times realized God as their innermost consciousness and experienced the real nature of Brahman. But how hard they had to work! They went out of their dwellings in the early morning and all day practised austerities and meditation. Returning home at nightfall, they took a light supper of fruit and roots.

"But an aspirant cannot succeed in this form of spiritual discipline if his mind is stained with worldliness even in the slightest degree. The mind must withdraw totally from all objects of form, taste, smell, touch, and sound. Only thus does it become pure. The Pure Mind is the same as the Pure Atman. But such a mind must be altogether free from 'woman and gold'. When it becomes pure, one has another experience. One realizes: 'God alone is the Doer, and I am His instrument.' One does not feel oneself to be absolutely necessary to others either in their misery or in their happiness.

"Once, a wicked man beat into unconsciousness a monk who lived in a monastery. On regaining consciousness he was asked by his friends, 'Who is feeding you milk?' The monk said, 'He who beat me is now feeding me.'"

M: "Yes, sir. I know that story."

MASTER: "It is not enough to know it. One must assimilate its meaning. It is the thought of worldly objects that prevents the mind from going into samadhi. One becomes established in samadhi when one is completely rid of worldliness. It is possible for me to give up the body in samadhi; but I have a slight desire to enjoy the love of God and the company of His devotees. Therefore I pay a little attention to my body.

"There is another kind of samadhi, called unmana samadhi. One attains it by suddenly gathering the dispersed mind. You understand what that is, don't you?"

M: "Yes, sir."

MASTER: "Yes. It is the sudden withdrawal of the dispersed mind to the Ideal. But that samadhi does not last long. Worldly thoughts intrude and destroy it. The yogi slips down from his yoga.

"At Kamarpukur I have seen the mongoose living in its hole up in the wall. It feels snug there. Sometimes people tie a brick to its tail; then the pull of the brick makes it come but of its hole. Every time the mongoose tries to be comfortable inside the hole, it has to come out because of the pull of the brick. Such is the effect of brooding on worldly objects that it makes the yogi stray from the path of yoga.

"Worldly people may now and then experience samadhi. The lotus blooms, no doubt, when the sun is up; but its petals close, again when the sun is covered by a cloud. Worldly thought is the cloud."

M: "Isn't it possible to develop both jnana and bhakti by the practice of spiritual discipline?"

MASTER: "Through the path of bhakti a man may attain them both. If it is necessary, God gives him the Knowledge of Brahman. But a highly qualified aspirant may develop both jnana and bhakti at the same time. Such is the case with the Isvarakotis - Chaitanya for example. But the case of ordinary devotees is different.

"There are five kinds of light: the light of a lamp, the light of various kinds of fire, the light of the moon, the light of the sun, and lastly the combined light of the sun and the moon. Bhakti is the light of the moon, and jnana the light of the sun.

"Sometimes it is seen that the sun has hardly set when the moon rises in the sky. In an Incarnation of God one sees, at the same time, the sun of Knowledge and the moon of Love.

"Can everyone, by the mere wish, develop Knowledge and Love at the same time? It depends on the person. One bamboo is more hollow than another. Is it possible for all to comprehend the nature of God? Can a one-seer pot hold five seers of milk?"

M: "But what about the grace of God? Through His grace a camel can pass through the eye of a needle."

MASTER: "But is it possible to obtain God's grace just like that? A beggar may get a penny, if he asks for it. But suppose he asks you right off for his train fare. How about that?"

M. stood silent. The Master, too, remained silent. Suddenly he said:

"Yes, it is true. Through the grace of God some may get both jnana and bhakti."

M. saluted the Master and went back to the bel-tree.

At midday, finding that M. had not yet returned, Sri Ramakrishna started toward the bel-tree; but on reaching the Panchavati he met M. carrying his prayer carpet and water-jug. M. saluted the Master.

Sri Ramakrishna said to M: "I was coming to look for you. Because of your delay I thought you might have scaled the wall and run away. I watched your eyes this morning and felt apprehensive lest you should go away like Narayan Shastri. Then I said to myself: 'No, he won't run away. He thinks a great deal before doing anything.'"

The same night the Master talked to M., Rakhal, Latu, Harish, and a few other devotees.

MASTER (to M.): "Some people give a metaphysical, interpretation of the Vrindavan episode of Sri Krishna's life. What do you say about it?"

M: "There are various opinions. What if there are? You have told us the story of Bhishmadeva's weeping, on his bed of arrows, because he could not understand anything of God's ways.

"Again, you have told us that Hanuman used to say: 'I don't know any thing about the day of the week, the position of the stars, and so forth. I only meditate on Rama.'

"Further, you have said to us that in the last analysis there are two things only: Brahman and Its Power. You have also said that, after the attainment of Brahmajnana, a man realizes these two to be One, the One that has no two."

MASTER: "Yes, that is true. Your ideal is to reach the goal. You may reach it by going either through a thorny forest or along a good road.

"Diverse opinions certainly exist. Nangta used to say that the monks could not be feasted because of the diversity of their views. Once, a feast was arranged for the sannyasis. Monks belonging to many sects were invited. Everyone claimed that his sect should be fed first, but no conclusion could be arrived at. At last they all went away and the food had to be given to the prostitutes."

M: "Totapuri was indeed a great soul."

MASTER: "But Hazra says he was an ordinary man. There's no use in discussing these things. Everyone says that his watch alone gives the correct time.

"You see, Narayan Shastri developed a spirit of intense renunciation. He was a great scholar. He gave up his wife and went away. A man attains yoga when he completely effaces 'woman and gold' from his mind. With some, the characteristics of the yogi are well marked.

"I shall have to tell you something of the six centres. The mind of the yogi passes through these, and he realizes God through His grace. Have you heard of the six centres?"

M: "These are the 'seven planes' of the Vedanta."

MASTER: "Not the Vedanta, but the Vedas. Do you know what the six centres are like? They are the 'lotuses' in the subtle body. The yogis see them. They are like the fruits and leaves of a wax tree."

M: "Yes, sir. The yogis can perceive them. I have read that there is a kind of glass through which a tiny object looks very big. Likewise, through yoga one can see those subtle lotuses.'

Following Sri Ramakrishna's direction, M. spent the night in the hut at the Panchavati. In the early hours of the morning he was singing alone:

I am without the least benefit of prayer and austerity, O Lord!
I am the lowliest of the lowly; make me pure with Thy hallowed touch.
One by one I pass my days in hope of reaching Thy Lotus Feet,
But Thee, alas, I have not found. . . .

Suddenly M. glanced toward the window and saw the Master standing there. Sri Ramakrishna's eyes became heavy with tears as M. sang the line:

I am the lowliest of the lowly; make me pure with Thy hallowed touch.

M. sang again:

I shall put on the ochre robe and ear-rings made of conch-shell;
Thus, in the garb of a yogini, from place to place I shall wander,
Till I have found my cruel Hari. . . .

M. saw that the Master was walking with Rakhal.

Friday, December 21, 1883

In the morning the Master and M. were conversing alone under the bel-tree. The Master told him many secrets of spiritual discipline, exhorting him to renounce "woman and gold". He further said that the mind at times becomes one's guru.

After his midday meal the Master went to the Panchavati wearing a beautiful yellow robe. Two or three Vaishnava monks were there, clad in the dress of their sect.

In the afternoon a monk belonging to the sect of Nanak arrived. He was a worshipper of the formless God. Sri Ramakrishna asked him to meditate as well on God with form. The Master said to him: "Dive deep; one does not get the precious gems by merely floating on the surface. God is without form, no doubt; but He also has form. By meditating on God with form one speedily acquires devotion; then one can meditate on the formless God. It is like throwing a letter away, after learning its contents, and then setting out to follow its instructions."

Saturday, December 22, 1883

Rakhal, Harish, M., and Latu had been staying with Sri Ramakrishna at Dakshineswar. About nine o'clock in the morning the Master was sitting with them on the southeast verandah of his room, when Balaram's father and Devendra Ghosh of Syampukur arrived.

A DEVOTEE: "Sir, how does one obtain love for God?"

MASTER: "Go forward. The king dwells beyond the seven gates. You can see him only after passing through all the gates.

"At the time of the installation of Annapurna at Chanak, I said to Dwarika Babu: "Large fish live in the deep water of a big lake. Throw some spiced bait into the water; then the fish will come, attracted by its smell; now and then they will make the water splash. Devotion and ecstatic love are like the spiced bait.

God sports in the world as man. He incarnates Himself as man - as in the case of Krishna, Rama, and Chaitanya. Once I said to Keshab: The greatest manifestation of God is in man. There are small holes in the balk or a field, where crabs and fish accumulate in the rainy season. If you want to find them you must seek them in the holes. If you seek God, you must seek Him in the Incarnations.'

The Divine Mother of the Universe manifests Herself through this three-and-a-half cubit man. There is a song that says:

O Mother, what a machine is this that Thou hast made!
What pranks Thou playest with this toy
Three and a half cubits high! . . .

"One needs spiritual practice in order to know God and recognize Divine Incarnations. Big fish live in the large lake, but to see them one must throw spiced bait in the water. There is butter in milk, but one must churn the milk to get it. There is oil in mustard-seed, but one must press the seed to extract the oil."

DEVOTEE: "Has God form, or is He formless?"

MASTER: "Wait, wait! First of all you must go to Calcutta; then only will you know where the Maidan, the Asiatic Society, and the Bengal Bank are located. If you want to go to the brahmin quarter of Khardaha, you must first of all go to Khardaha.

"Why should it not be possible to practise the discipline of the formless God? But it is very difficult to follow that path. One cannot follow it without renouncing 'woman and gold'. There must be complete renunciation, both inner and outer. You cannot succeed in this path if you have the slightest trace of worldliness.

"It is easy to worship God with form. But it is not as easy as all that.

"One should not discuss the discipline of the Impersonal God or the path of knowledge with a bhakta. Through great effort perhaps he is just cultivating a little devotion. You will injure it if you explain away everything as a mere dream.

"Kabir was a worshipper of the Impersonal God. He did not believe in Siva, Kali, or Krishna. He used to make fun of them and say that Kali lived on the offerings of rice and banana, and that Krishna danced like a monkey when the gopis clapped their hands. (All laugh.)

"One who worships God without form perhaps sees at first the deity with ten arms, then the deity with four arms, then the Baby Krishna with two arms. At last he sees the Indivisible Light and merges in It.

"It is said that sages like Dattatreya and Jadabharata did not return to the relative plane after having the vision of Brahman. According to some people, Sukadeva tasted only a drop of that Ocean of Brahman-Consciousness. He saw and heard the rumbling of the waves of that Ocean, but he did not dive into It.

"A brahmachari once said to me, 'One who goes beyond Kedar cannot keep his body alive.' Likewise, a man cannot preserve his body after attaining Brahmajnana. The body drops off in twenty-one days.

"There was an infinite field beyond a high wall. Four friends tried to find out what was beyond the wall. Three of them, one after the other, climbed the wall, saw the field, burst into loud laughter, and dropped to the other side. These three could not give any information about the field. Only the fourth man came back and told people about it. He is like those who retain their bodies, even after attaining Brahmajnana, in order to teach others. Divine Incarnations belong to this class.

"Parvati was born as the daughter of King Himalaya. After Her birth She revealed to the king Her various divine forms. The father said: 'Well, Daughter, You have shown me all these forms. That is nice. But You have another aspect, which is Brahman. Please show me that.' 'Father,' replied Parvati, 'if you seek the Knowledge of Brahman, then renounce the world and live in the company of holy men.' But King Himalaya insisted. Thereupon Parvati revealed Her Brahman-form, and immediately the king fell down unconscious.

"All that I have just said belongs to the realm of reasoning. Brahman alone is real and the world illusory - that is reasoning. And everything but Brahman is like a dream. But this is an extremely difficult path. To one who follows it even the divine play in the world becomes like a dream and appears unreal; his 'I' also vanishes. The followers of this path do not accept the Divine Incarnation. It is a very difficult path. The lovers of God should not hear much of such reasoning.

"That is why God incarnates Himself as man and teaches people the path of devotion. He exhorts people to cultivate self-surrender to God. Following the path of devotion, one realizes everything through His grace - both Knowledge and Supreme Wisdom.

"God sports in this world. He is under the control of His devotee. 'Syama, the Divine Mother, is Herself tied by the cord of the love of Her devotee.'

"Sometimes God becomes the magnet and the devotee the needle, and sometimes the devotee becomes the magnet and God the needle. The devotee attracts God to him. God is the Beloved of His devotee and is under his control.

"According to one school, the gopis of Vrindavan, like Yasoda, had believed in the formless God in their previous births; but they did not derive any satisfaction from this belief. That is why later on they enjoyed so much bliss in the company of Sri Krishna in the Vrindavan episode of His life. One day Krishna said to the gopis: 'Come along. I shall show you the Abode of the Eternal. Let us go to the Jamuna for a bath.' As they dived into the water of the river, they at once saw Goloka. Next they saw the Indivisible Light. Thereupon Yasoda exclaimed: 'O Krishna, we don't care for these things any more. We would like to see You in Your human form. I want to take You in my arms and feed You.'

"So the greatest manifestation of God is through His Incarnations. The devotee should worship and serve an Incarnation of God as long as He lives in a human body. 'At the break of day He disappears into the secret chamber of His House.'

Not all, by any means, can recognize an Incarnation of God. Assuming a human body, the Incarnation falls a victim to disease, grief, hunger, thirst, and all such things, like ordinary mortals. Rama wept for Sita. 'Brahman weeps, entrapped in the snare of the five elements.'

"It is said in the Purana that God, in His Incarnation as the Sow, lived happily with His young ones even after the destruction of Hiranyaksha. As the Sow, He nursed them and forgot all about His abode in heaven. At last Siva killed the sow body with his trident, and God, laughing aloud, went to His own abode."

In the afternoon Bhavanath arrived. Rakhal, M., Harish, and other devotees were in the room.

MASTER (to Bhavanath): "To love an Incarnation of God - that is enough. Ah, what ecstatic love the gopis had for Krishna!"

Sri Ramakrishna began to sing, assuming the attitude of the gopis:

O Krishna! You are the Soul of my soul. . . .

Then he sang:

I am not going home, O friend,
For there it is hard for me to chant my Krishna's name. . . .

And again:

O Friend, that day I stood at my door as You were going to the woods. . . .

Continuing, the Master said: "When Krishna suddenly disappeared in the act of dancing and playing with the gopis, they were beside themselves with grief. Looking at a tree, they said: "O tree, you must be a great hermit. You must have seen Krishna. Otherwise, why do you stand there motionless, as if absorbed in samadhi?' Looking at the earth covered with green grass, they said: 'O earth, you must have seen Krishna. Otherwise, why does your hair stand on end? You must have enjoyed the thrill of His touch.' Looking at the madhavi creeper, they said, 'O madhavi, give us back our Madhava!' The gopis were intoxicated with ecstatic love for Krishna. Akrura came to Vrindavan to take Krishna and Balarama to Mathura. When they mounted the chariot, the gopis clung to the wheels. They would not let the chariot move."

Saying this, Sri Ramakrishna sang, assuming the attitude of Akrura:

Hold not, hold not the chariot's wheels!
Is it the wheels that make it move?
The Mover of its wheels is Krishna,
By whose will the worlds are moved. . . .

MASTER: "'Is it the wheels that make it move?' 'By whose will the worlds are moved.' The driver moves the chariot at his Master's bidding.' I feel deeply touched by these lines."

Sunday, December 23, 1883

At nine o'clock in the morning Sri Ramakrishna was seated on the southwest porch of his room, with Rakhal, Latu, M., Harish, and. some other devotees. M. had now been nine days with the Master at Dakshineswar. Earlier in the morning Manomohan had arrived from Konnagar on his way to Calcutta. Hazra, too, was present.

A Vaishnava was singing. Referring to one of the songs, Sri Ramakrishna said: "I didn't enjoy that song very much. The songs of the earlier writers seem to me to have more of the right spirit. Once I sang for Nangta at the Panchavati: To arms! To arms, O man! Death storms your house in battle array.' I sang another: 'O Mother, I have no one else to blame: Alas! I sink in the well these very hands have dug.'

"Nangta, the Vedantist, was a man of profound knowledge. The song moved him to tears though he didn't understand its meaning. Padmalochan also wept when I sang the songs of Ramprasad about the Divine Mother. And he was truly a great pundit."

After the midday meal Sri Ramakrishna rested a few minutes in his room. M. was sitting on the door. The Master was delighted to hear the music that was being played in the nahabat. He then explained to M. that Brahman alone has become the universe and all living beings.

MASTER: "Referring to a certain place, someone once said to me: 'Nobody sings the name of God there. It has no holy atmosphere.' No sooner did he say this than I perceived that it was God alone who had become all living beings. They appeared as countless bubbles or reflections in the Ocean of Satchidananda.

"Again, I find sometimes that living beings are like so many pills made of Indivisible Consciousness. Once I was on my way to Burdwan from Kamarpukur. At one place I ran to the meadow to see how living beings are sustained. I saw ants crawling there. It appeared to me that every place was filled with Consciousness."

Hazra entered the room and sat on the floor.

MASTER: "Again, I perceive that living beings are like different flowers with various layers of petals. They are also revealed to me as bubbles, some big, some small."

While describing in this way the vision of different divine forms, the Master went into an ecstatic state and said, "I have become! I am here!" Uttering these words he went into samadhi. His body was motionless. He remained in that state a long time and then gradually regained partial consciousness of the world. He began to laugh like a boy and pace the room. His eyes radiated bliss as if he had seen a wondrous vision. His gaze was not fixed on any particular object, and his face beamed with joy. Still pacing the room, the Master said: "I saw the paramahamsa who stayed under the banyan tree walking thus with just such a smile. Am I too in that state of mind?"

He sat on the small couch and engaged in conversation with the Divine Mother.

MASTER: "I don't even care to know. Mother, may I have pure love for Thy Lotus Feet!

(To M.) "One attains this state immediately after freeing oneself of all grief and desire.

(To the Divine Mother) "Mother, Thou hast done away with my worship. Please see, Mother, that I don't give up all desire. Mother, the paramahamsa is but a child. Doesn't a child need a mother? Therefore Thou art the Mother and I am the child. How can the child live without the Mother?"

Sri Ramakrishna was talking to the Divine Mother in a voice that would have melted even a stone. Again he addressed Her, saying: "Mere knowledge of Advaita! I spit on it! Thou dost exist as long as Thou dost keep the ego in me. The paramahamsa is but a child. Doesn't a child need a mother?"

M. sat there speechless and looked at the divine manifestation in the Master. He said to himself: "The Master is an ocean of mercy that knows no motive. He has kept himself in the state of a paramahamsa that he might, as teacher, awaken the spiritual consciousness of myself and other earnest souls."

M. further thought: "The Master says, 'Advaita - Chaitanya - Nityananda'; that is to say, through the knowledge of the Non-dual Brahman one attains Consciousness and enjoys Eternal Bliss. The Master has not only attained the knowledge of non-duality but is in a state of Eternal Bliss. He is always drunk with ecstatic love for the Mother of the Universe."

With folded hands Hazra looked at the Master and said every now and then: "How blessed you are! How blessed you are!"

MASTER (to Hazra): "But you have hardly any faith; you simply live here to add to the play, like Jatila and Kutila."

In the afternoon M. paced the temple garden alone. He was deeply absorbed in the thought of the Master and was pondering the Master's words concerning the attainment of the exalted state of the paramahamsa, after the elimination of grief and desire. M. said to himself: "Who is this Sri Ramakrishna, acting as my teacher? Has God embodied Himself for our welfare? The Master himself says that no one but an Incarnation can come down to the phenomenal plane from the state of nirvikalpa samadhi."

Disclaimer: Celextel has Created this Vedanta Shastras Library with a Noble Intention of making these Indian Spiritual Treasures available to One and All. Celextel is taking Absolute Care in Maintaining this Website and Celextel shall not be held Responsible for any Errors or Incorrectness. These Online Books are only for Informative Purposes and shall not be Construed as Rendering of any Professional Advice in any Manner Whatsoever. Readers must Exercise their Own Judgement and Refer to the Original Source for all Practical Purposes.
Distribution, Publication and Unauthorized Copying of these Online Books without Prior Permission of Respective Authors, Publishers or Translators are Prohibited.
Copyright © 2002-2024 Celextel Enterprises Pvt. Ltd. All Rights Reserved.
Innovation Theme by Cagintranet ** Powered by GetSimple
Vedanta Shastras Library RSS Feed
Vedanta Shastras Library XML Site Map
Do NOT follow this link or You will be Banned from this Website!