Gospel of Sri Ramakrishna [1]

THE MASTER AND HIS INJURED ARM

Master's injured arm - Yearning for God - Master's prayer to the Divine Mother - Prayer and discrimination - The power of God's name - Ego separates one from Brahman - Warning about lust - Hard discipline for sannyasi - Four stages of life - Master's childlike impatience - God's manifestation as man - Trailokya's songs - Process of negation and affirmation - God Himself has become everything - The world does not exist apart from God - Three classes of devotees - Vision of God destroys doubts - Master's sympathy for Narendra's suffering - God's ways are inscrutable.

Saturday, February 2, 1884

IT WAS THREE O'CLOCK in the afternoon. Sri Ramakrishna had been conversing with Rakhal, Mahimacharan, Hazra, and other devotees, when M. entered the room and saluted him. He brought with him splint, pad, and lint to bandage the Master's injured arm.

One day, while going toward the pine-grove, Sri Ramakrishna had fallen near the railing and dislocated a bone in his left arm. He had been in an ecstatic mood at the time and no one had been with him.

MASTER (to M.): "Hello! What was ailing you? Are you quite well now?"

M: "Yes, sir, I am all right now."

MASTER (to Mahima): "Well, if I am the machine and God is its Operator, then why should this have happened to me?"

The Master was sitting on the couch, listening to the story of Mahimacharan's pilgrimage. Mahima had visited several holy places twelve years before.

MAHIMA: "I found a brahmachari in a garden at Sicrole in Benares. He said he had been living there for twenty years but did not know its owner. He asked me if I worked in an office. On my answering in the negative, he said, 'Then are you a wandering holy man?' I saw a sadhu on the bank of the Narmada. He repeated the Gayatri mentally. It so thrilled him that the hair on his body stood on end. And when he repeated the Gayatri and Om aloud, it thrilled those who sat near him and caused their hair to stand on end."

The Master was in the mood of a child. Being hungry he said to M., "What have you brought for me?" Looking at Rakhal he went into samadhi.

He was gradually coming down to the normal plane. To bring his mind back to the consciousness of the body, he said: "I shall eat some jilipi. I shall drink some water."

Weeping like a child, he said to the Divine Mother: "O Brahmamayi! O Mother! Why hast Thou done this to me? My arm is badly hurt. (To the devotees) Will I be all right again?" They consoled him, as one would a child, and said: "Surely. You will be quite well again."

MASTER (to Rakhal): "You aren't to blame for it, though you are living here to look after me; for even if you had accompanied me, you certainly wouldn't have gone up to the railing."

The Master again went into a spiritual mood and said: "Om! Om! Om! Mother, what is this that I am saying? Don't make me unconscious, Mother, with the Knowledge of Brahman. Don't give me Brahmajnana. I am but Thy child. I am easily worried and frightened. I want a Mother. A million salutaions to the Knowledge of Brahman! Give it to those who seek it. O Anandamayi! O Blissful Mother!"

Uttering loudly the word "Anandamayi", he burst into tears and said:

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.

Again he said to the Divine Mother: "What wrong have I done. Mother? Do I ever do anything? It is Thou, Mother, who doest everything. I am the machine and Thou art its Operator.

(To Rakhal, smiling) "See that you don't fall! Don't be piqued and cheat yourself."

Again addressing the Mother, Sri Ramakrishna said: "Do I weep because I am hurt? Not at all.

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."

The Master was again talking and laughing, like a child who, though ailing, sometimes forgets his illness and laughs and plays about.

MASTER (to the devotees): "It will avail you nothing unless you realize Satchidananda. There is nothing like discrimination and renunciation. The worldly man's devotion to God is momentary - like a drop of water on a red-hot frying-pan. Perchance he looks at a flower and exclaims, 'Ah, what a wonderful creation of God!'

"One must be restless for God. If a son clamours persistently for his share of the property, his parents consult with each other and give it to him eve though he is a minor. God will certainly listen to your prayers if you feel restless for Him. Since He has begotten us, surely we can claim our inheritance from Him. He is our own Father, our own Mother. We can force our demand on Him. We can say to Him, 'Reveal Thyself to me or I shall cut my throat with a knife!'"

Sri Ramakrishna taught the devotees how to call on the Divine Mother.

MASTER: "I used to pray to Her in this way: 'O Mother! O Blissful One! Reveal Thyself to me. Thou must!' Again, I would say to Her: 'O Lord of the lowly! O Lord of the universe! Surely I am not outside Thy universe. I am bereft of knowledge. I am without discipline. I have no devotion. I know nothing. Thou must be gracious and reveal Thyself to me.'"

Thus the Master taught the devotees how to pray. They were deeply touched. Tears filled Mahimacharan's eyes.

Sri Ramakrishna looked at him and sang:

Cry to your Mother Syama with a real cry, O mind!
And how can She hold Herself from you?
How can Syama stay away? . . .
Several devotees arrived from Shibpur. Since they had come from a great distance the Master could not disappoint them. He told them some of the essentials of spiritual life.

MASTER: "God alone is real, and all else illusory. The garden and its owner. God and His splendour. But people look at the garden only. How few seek out the owner!"

A DEVOTEE: "Sir, what is the way?"

MASTER: "Discrimination between the Real and the unreal. One should always discriminate to the effect that God alone is real and the world unreal. And one should pray with sincere longing."

DEVOTEE: "But, sir, where is our leisure for these things?"

MASTER: "Those who have the time must meditate and worship. But those who cannot possibly do so must bow down whole-heartedly to God twice a day. He abides in the hearts of all; He knows that worldly people have many things to do. What else is possible for them? You don't have time to pray to God; therefore give Him the power of attorney. But all is in vain unless you attain God and see Him."

ANOTHER DEVOTEE: "Sir, to see you is the same as to see God."

MASTER: "Don't ever say that again. The waves belong to the Ganges, not the Ganges to the waves. A man cannot realize God unless he gets rid of all such egotistic ideas as 'I am such an important man' or 'I am so and so'. Level the mound of 'I' to the ground by dissolving it with tears of devotion."

DEVOTEE: "Why has God put us in the world?"

MASTER: "To perpetuate His creation. It is His will, His maya. He has deluded man with 'woman and gold'."

DEVOTEE: "Why has He deluded us? Why has He so willed?"

MASTER: "If but once He should give man a taste of divine joy, then man would not care to lead a worldly life. The creation would come to an end.

"The grain-dealer stores rice in huge bags in his warehouse. Near them he puts some puffed rice in a tray. This is to keep the rats away. The puffed rice tastes sweet to the rats and they nibble at it all night; they do not seek the rice itself. But just think! One seer of rice yields fourteen seers of puffed rice. How infinitely superior is the joy of God to the pleasure of 'woman and gold'! To one who thinks of the beauty of God, the beauty of even Rambha and Tilottama (Two celestial dancing-girls of exquisite beauty) appears as but the ashes of a funeral pyre."

DEVOTEE: "Why do we not feel intense restlessness to realize Him?"

MASTER: "A man does not feel restless for God until all his worldly desires are satisfied. He does not remember the Mother of the Universe until his share of the enjoyment of 'woman and gold' is completed. A child absorbed in play does not seek his mother. But after his play is over, he says, 'Mother! I must go to my mother.' Hriday's son was playing with the pigeons, calling to them, 'Come! Ti, ti!' When he had enough of play he began to cry. Then a stranger came and said: 'Come with me. I will take you to your mother.' Unhesitatingly he climbed on the man's shoulders and was off.

"Those who are eternally free do not have to enter worldly life. Their desire for enjoyment has been satisfied with their very birth."

At five o'clock in the afternoon Dr. Madhusudan arrived. While he prepared the bandage for the Master's arm, Sri Ramakrishna laughed like a child and said, "You are the Madhusudan (Also a name of Krishna.) of both this world and the next!"

DR. MADHUSUDAN (smiling): "I only labour under the weight of my name."

MASTER (smiling): 'Why, is the name a trifling thing? God is not different from His name. Satyabhama tried to balance Krishna with gold and precious stones, but could not do it. Then Rukmini put a tulsi-leaf with the name of Krishna on the scales. That balanced, the Lord."

The doctor was ready to bandage the Master's arm. A bed was spread on the floor and the Master, laughing, lay down upon it. He said, intoning the words: "Ah! This is Radha's final stage. But Brinde says, 'Who knows what is yet to be?'"

The devotees were sitting around the Master. He sang:

The gopis all were gathered about the shore of the lake.

Sri Ramakrishna laughed and the devotees laughed with him.

After his arm was bandaged he said: "I haven't very much faith in your Calcutta physicians. When Sambhu became delirious, Dr. Sarvadhikari said: 'Oh, it is nothing. It is just grogginess from the medicine. And a little while after, Sambhu (Sambhu Mallick died in 1877.) breathed his last."

It was evening and the worship in the temples was over. A few minutes later Adhar arrived from Calcutta to see the Master. Mahimacharan, Rakhal, and M. were in the room.

ADHAR: "How are you?"

MASTER (affectionately): "Look here. How my arm hurts! (Smiling) You don't have to ask how I am!"

Adhar sat on the floor with the devotees. The Master said to him, "Please stroke here gently." Adhar sat on the end of the couch and gently stroked Sri Ramakrishna's feet.

The Master conversed with Mahimacharan.

MASTER: "It will be very good if you can practise unselfish love for God. A man who has such love says: 'O Lord, I do not seek salvation, fame, wealth, or cure of disease. None of these do I seek. I want only Thee.' Many are the people who come to a rich man with various desires. But if someone comes to him simply out of love, not wanting any favour, then the rich man feels attracted to him. Prahlada had this unselfish love, this pure love for God without any worldly end."

Mahimacharan sat silent. The Master turned to him.

MASTER: "Now let me tell you something that will agree with your mood. According to the Vedanta one has to know the real nature of one's own Self. But such knowledge is impossible without the renunciation of ego. The ego is like a stick that seems to divide the water in two. It makes you feel that you are one and I am another. When the ego disappears in samadhi, then one knows Brahman to be one's own inner consciousness.

"One must renounce the 'I' that makes one feel, 'I am Mahima Chakravarty', 'I am a learned man', and so on. But the 'ego of Knowledge' does not injure one. Sankaracharya retained the 'ego of Knowledge' in order to teach mankind.

"One cannot obtain the Knowledge of Brahman unless one is extremely cautious about women. Therefore it is very difficult for those who live in the world to get such Knowledge. However clever you may be, you will stain your body if you live in a sooty room. The company of a young woman evokes lust even in a lustless man.

"But it is not so harmful for a householder who follows the path of knowledge to enjoy conjugal happiness with his own wife now and then. He may satisfy his sexual impulse like any other natural impulse. Yes, you may enjoy a sweetmeat once in a while. (Mahimacharan laughs.) It is not so harmful for a householder.

"But it is extremely harmful for a sannyasi. He must not look even at the portrait of a woman. A monk enjoying a woman is like a man swallowing the spittle he has already spat out. A sannyasi must not sit near a woman and talk to her, even if she is intensely pious. No, he must not talk to a woman even though he may have controlled his passion.

"A sannyasi must renounce both 'woman' and 'gold'. As he must not look even at the portrait of a woman, so also he must not touch gold, that is to say, money. It is bad for him even to keep money near him, for it brings in its train calculation, worry, insolence, anger, and such evils. There is an instance in the sun: it shines brightly; suddenly a cloud appears and hides it.

"That is why I didn't agree to the Marwari's depositing money for me with Hriday. I said: 'No, I won't allow even that. If I keep money near me, it will certainly raise clouds.'

"Why all these strict rules for a sannyasi? It is for the welfare of mankind as well as for his own good. A sannyasi may himself lead an unattached life and may have controlled his passion, but he must renounce 'woman and gold' to set an example to the world.

"A man will have the courage to practise renunciation if he sees one hundred per cent renunciation in a sannyasi. Then only will he try to give up 'woman and gold'. If a sannyasi does not set this example, then who will?

"One may lead a householder's life after realizing God. It is like churning butter from milk and then keeping the butter in water. Janaka led the life of a householder after attaining Brahmajnana.

"Janaka fenced with two swords, the one of jnana and the other of karma. The sannyasi renounces action; therefore he fences with one sword only, that of knowledge. A householder, endowed with knowledge like Janaka's, can enjoy fruit both from the tree and from the ground. He can serve holy men, entertain guests, and do other things like that. I said to the Divine Mother, 'O Mother, I don't want to be a dry sadhu.'

"After attaining Brahmajnana one does not have to discriminate even about food. The rishis of olden times, endowed with the Knowledge of Brahman and having experienced divine bliss, ate everything, even pork.

(To Mahima) "Generally speaking there are two kinds of yoga: karma-yoga and manoyoga, that is to say, union with God through work and through the mind.

"There are four stages of life: brahmacharya, garhasthya, vanaprastha, and sannyas. During the first three stages a man has to perform his worldly duties. The sannyasi carries only his staff, water-pot, and begging-bowl. He too may perform certain nityakarma, but his mind is not attached to it; he is not conscious of doing such work. Some sannyasis perform nityakarma to set an example to the world. If a householder or a man belonging to the other stages of life performs action without attachment, then he is united with God through such action.

"In the case of a paramahamsa, like Sukadeva, all karmas - all puja, japa, tarpan, sandhya, and so forth - drop away. In this state a man communes with God through the mind alone. Sometimes he may be pleased to perform outward activities for the welfare of mankind. But his recollection and contemplation of God remain uninterrupted."

It was about eight o'clock in the evening. Sri Ramakrishna asked Mahimacharan to recite a few hymns from the scriptures. Mahima read the first verse of the Uttara Gita, describing the nature of the Supreme Brahman:

He, Brahman, is one, partless, stainless, and beyond the ether;
Without beginning or end, unknowable by mind or intelligence.

Finally he came to the seventh verse of the third chapter, which reads:

The twice-born worships the Deity in fire,
The munis contemplate Him in the heart,
Men of limited wisdom see Him in the image,
And the yogis who have attained samesightedness
Behold Him everywhere.

No sooner did the Master hear the words "the yogis who have attained samesightedness" than he stood up and went into samadhi, his arm supported by the splint and bandage. Speechless, the devotees looked at this yogi who had himself attained the state of samesightedness.

After a long time the 'Master regained consciousness of the outer world and took his seat. He asked Mahima to recite verses describing the love of God. The latter recited from the Narada Pancharatra:

What need is there of penance if God is worshipped with love?
What is the use of penance if God is not worshipped with love?
What need is there of penance if God is seen within and without?
What is the use of penance if God is not seen within and without?

O Brahman! O my child! Cease from practising further penances.
Hasten to Sankara, the Ocean of Heavenly Wisdom;
Obtain from Him the love of God, the pure love praised by devotees,
Which snaps in twain the shackles that bind you to the world.

MASTER: "Ah! Ah!"

On hearing these verses the Master was about to go again into an ecstatic mood, but he restrained himself with effort.

Mahima read from the Yativanchaka:

I am She, the Divine Mother, in whom the illusion of the universe of animate and inanimate things is seen, as in magic, and in whom the universe shines, being the play of Her mind. I am She, the Embodiment of Consciousness, who is the Self of the universe, the only Existence, Knowledge, and Bliss.

When the Master heard the line, "I am She, the Embodiment of Consciousness", he said with a smile, "Whatever is in the microcosm is also in the macrocosm."

Next Mahima read the Six Stanzas on Nirvana:

Om. I am neither mind, intelligence, ego, nor chitta,
Neither ears nor tongue nor the senses of smell and sight;
Nor am I ether, earth, fire, water, or air:
I am Pure Knowledge and Bliss: I am Siva! I am Siva!

I am neither the prana, nor the five vital breaths,
Neither the seven elements of the body nor its five sheaths,
Nor hands nor feet nor tongue, nor the organs of sex and voiding:
I am Pure Knowledge and Bliss: I am Siva! I am Siva!

Neither loathing nor liking have I, neither greed nor delusion;
No sense have I of ego or pride, neither dharma nor moksha;
Neither desire of the mind nor object for its desiring:
I am Pure Knowledge and Bliss: I am Siva! I am Siva!

Neither right nor wrongdoing am I, neither pleasure nor pain,
Nor the mantra, the sacred place, the Vedas, the sacrifice;
Neither the act of eating, the eater, nor the food:
I am Pure Knowledge and Bliss: I am Siva! I am Siva!

Death or fear I have none, nor any distinction of caste;
Neither father nor mother nor even a birth have I;
Neither friend nor comrade, neither disciple nor guru:
I am Pure Knowledge and Bliss: I am Siva! I am Siva!

I have no form or fancy; the All-pervading am I;
Everywhere I exist, yet I am beyond the senses;
Neither salvation am I, nor anything that may be known:
I am Pure Knowledge and Bliss: I am Siva! I am Siva!

Each time Mahima repeated: "I am Siva! I am Siva!", the Master rejoined with a smile: "Not I! Not I! Thou art Knowledge Absolute."

Mahima read a few more verses and also a description of the six psychic centres of the body. He said that in Benares he had witnessed the death of a yogi in the state of yoga.

MAHIMA: "There are fine passages in the Rama Gita."

MASTER: "You are speaking of the Rama Gita. Then you must be a staunch Vedantist. How many books of that kind the sadhus used to read here!"

Mahima recited the description of Om:

It is like the unceasing flow of oil, like the long peal of a bell.

About the characteristics of samadhi he read: "The man established in samadhi sees the upper region filled with Atman, the nether region filled with Atman, the middle region filled with Atman. He sees all filled with Atman."

Adhar and Mahima saluted the Master and departed.

At noon the following day, after his midday meal, Sri Ramakrishna was sitting on the small couch, when Ram, Surendra, and a few other devotees arrived from Calcutta. They were worried about the Master's injured arm. The arm was bandaged. M. was present.

MASTER (to the devotees): "The Mother has put me in such a state of mind that I cannot hide anything from anyone. Mine is the condition of a child. Rakhal doesn't understand it. He covers my injured arm, wrapping my body with a cloth lest others should see my injury and criticize me. He took Dr. Madhu aside and reported my illness. But I shouted and said: 'Hello! Where are you, Madhusudan? Come and see. My arm is broken!'

"I used to sleep in the same room with Mathur and his wife. They took care of me a if I were their own child. I was then passing through a state of divine madness. Mathur would ask me, 'Father, do you hear our conversation?' 'Yes', I would reply.

"Once Mathur's wife became suspicious of his movements and said to him, 'If you go anywhere, he (The Master.) must accompany you.' One day Mathur went to a certain place and asked me to wait downstairs. He returned after half an hour and said to me: 'Come, father, let us go now. The carriage is waiting.' When Mathur's wife asked me about it, I reported the thing correctly. I said to her: 'We went to a certain house. He told me to stay downstairs and himself went upstairs. He came down after half an hour and we left the place.' Of course she understood the thing in her own way.

"A partner of Mathur's estate used to take fruits and vegetables stealthily from the temple garden. When the other partners asked me about it, I told them the exact truth."

Sunday, February 24, 1884

Sri Ramakrishna was resting in his room after his midday meal, and Mani Mallick was sitting on the floor beside him, when M. arrived. M. saluted the Master and sat down beside Mani. The Master's injured arm was bandaged.

MASTER (to M.): "How did you come?"

M: "I came as far as Alambazar in a carriage and from there I walked."

MANILAL: "Oh, he is so hot!"

MASTER (with a smile): "This makes me think that all these are not mere fancies of my brain. Otherwise why should these 'Englishmen' take so much trouble to come here?"

Sri Ramakrishna began to talk to them about his health and his injured arm.

MASTER: "Now and then I become impatient about my arm. I show it to this or that man and ask him whether I shall get well again. That makes Rakhal angry. He doesn't understand my mood. Now and then I say to myself, 'Let him go away.' Again I say to the Mother: 'Mother, where will he go? Why should he burn himself in the frying-pan of the world?'

"This childlike impatience of mine is nothing new. I used to ask Mathur Babu to feel my pulse and tell me whether I was ill.

"Well, where then is my faith in God? Once I was going to Kamarpukur in a bullock-cart, when several persons came up to the cart with clubs in their hands. They looked like highwaymen. I began to chant the names of the gods. Sometimes I repeated the names of Rama and Durga, and sometimes 'Om Tat Sat', so that in case one failed another would work.

(To M.) "Can you tell me why I am so impatient?"

M: 'Your mind, sir, is always absorbed in samadhi. You have kept a fraction of it on your body for the welfare of the devotees. Therefore you feel impatient now and then for your body's safety."

MASTER: "That is true. A little of the mind is attached to the body. It wants to enjoy the love of God and the company of the devotees."

Mani Mallick told the Master about an exhibition that was being held in Calcutta. He described a beautiful image of Yasoda with the Baby Krishna on her lap. Sri Ramakrishna's eyes filled with tears. On hearing about Yasoda, the embodiment of maternal love, his spiritual consciousness was kindled and he wept.

MANILAL: "It you were not unwell, you could visit the exhibition in the Maidan."

MASTER (to M. and the others): "I shan't be able to see everything even if I go. Perhaps my eyes will fall on some certain thing and I shall become unconscious. Then I shall not be able to see the rest. I was taken to the Zoological Garden. I went into samadhi at the sight of the lion, for the carrier of the Mother awakened in my mind the consciousness of the Mother Herself. In that state who could see the other animals? I had to return home after seeing only the lion. Hence Jadu Mallick's mother first suggested that I should go to the exhibition and then said I should not."

Mani Mallick, about sixty-five years old, had been a member of the Brahmo Samaj for many years, and Sri Ramakrishna gave him instruction that would agree with his mood.

MASTER: "Pundit Jaynarayan had very liberal views. I visited him once and liked his attitude. But his sons wore high boots. He told me he intended to go to Benares and live there, and at last he carried out his intention; for later on he did live in Benares and die there. When one grows old one should retire, like Jaynarayan, and devote oneself to the thought of God. What do you say?"

MANILAL: "True, sir. I don't relish the worries and troubles of the world."

MASTER: "Gauri used to worship his wife with offerings of flowers. All women are manifestations of the Divine Mother. (To Manilal) Please tell them that little story of yours."

MANILAL (smiling): "Once several men were crossing the Ganges in a boat. One of them, a pundit, was making a great display of his erudition, saying that he had studied various books - the Vedas, the Vedanta, and the six systems of philosophy. He asked a fellow passenger, 'Do you know the Vedanta?' 'No, revered sir.' 'The Samkhya and the Patanjala?' 'No, revered sir.' 'Have you read no philosophy whatsoever?' 'No, revered sir.' The pundit was talking in this vain way and the passenger sitting in silence, when a great storm arose and the boat was about to sink. The passenger said to the pundit, 'Sir, can you swim?' 'No', replied the pundit. The passenger said, 'I don't know the Samkhya or the Patanjala, but I can swim.'"

MASTER (smiling): "What will a man gain by knowing many scriptures? The one thing needful is to know how to cross the river of the world. God alone is real, and all else illusory.

"While Arjuna was aiming his arrow at the eye of the bird, Drona asked him: 'What do you see? Do you see these kings?' 'No, sir', replied Arjuna. 'Do you see me?' 'No.' 'The tree?' 'No.' 'The bird on the tree?' 'No.' 'What do you see then?' 'Only the eye of the bird.'

"He who sees only the eye of the bird can hit the mark. He alone is clever who sees that God is real and all else is illusory. What need have I of other information? Hanuman once remarked: 'I don't know anything about the phase of the moon or the position of the stars. I only contemplate Rama.'

(To M.) "Please buy a few fans for our use here.

(To Manilal) "Look here, pay a visit to his [meaning M.'s] father. The sight of a devotee will inspire you.

(To M.) "Since my arm was injured a deep change has come over me. I now delight only in the Naralila, the human manifestation of God. Nitya and Lila. The Nitya is the Indivisible Satchidananda, and the Lila, or Sport, takes various forms, such as the Lila as God, the Lila as the deities, the Lila as man, and the Lila as the universe.

"Vaishnavcharan used to say that one has attained Perfect Knowledge if one believes in God sporting as man. I wouldn't admit it then. But now I realize that he was right. Vaishnavcharan liked pictures of man expressing tenderness and love.

(To Manilal) "It is God Himself who is sporting in the form of man. It is He alone who has become Mani Mallick. The Sikhs teach: Thou art Satchidananda.'

"Now and then man catches a glimpse of his real Self and becomes speechless with wonder. At such times he swims in an ocean of joy. It is like suddenly meeting a dear relative. (To M.) The other day as I was coming here in a carriage, I felt like that at the sight of Baburam. When Siva realizes His own Self, He dances about in joy exclaiming, 'What am I! What am I!'

"The same thing has been described in the Adhyatma Ramayana. Narada said, 'O Rama, all men are Thy forms, and it is Sita who has become all women.' On looking at the actors in the Ramlila, I felt that Narayana Himself had taken these human forms. The genuine and the imitation appeared to be the same.

"Why do people worship virgins? All women are so many forms of the Divine Mother. But Her manifestation is greatest in pure-souled virgins.

(To M.) "Why do I become impatient when I am ill? Because the Mother has placed me in the state of a child. The child depends entirely on its mother. The child of the maidservant, when he quarrels with the child of the master, says, 'I shall tell my mother.'

"I was taken to Radhabazar to be photographed. It had been arranged that I should go to Rajendra Mitra's house that day. I heard that Keshab would be there. I planned to tell them certain things, but I forgot it all when I went to Radhabazar. I said: 'O Mother, Thou wilt speak. What shall I say?'

"I have not the nature of a jnani. He considers himself great. He says, 'What? How can I be ill?'

"Koar Singh once said to me, 'You still worry about your body.' But it is my nature to believe that my Mother knows everything. It was She who would speak at Rajendra Mitra's house. Hers are the only effective words. One ray of light from the Goddess of Wisdom stuns a thousand scholars.

"The Mother has kept me in the state of a bhakta, a vijnani. That is why I joke with Rakhal and the others. Had I been in the condition of a jnani I couldn't do that.

"In this state I realize that it is the Mother alone who has become everything. I see Her everywhere. In the Kali temple I found that the Mother Herself had become everything - even the wicked, even the brother of Bhagavat Pundit.

"Once I was about to scold Ramlal's mother, but I had to restrain myself. I saw her to be a form of the Divine Mother. I worship virgins because I see in them the Divine Mother. My wife strokes my feet, but I salute her afterwards.

"You salute me by touching my feet. But had Hriday been here, who would have dared to touch them? He wouldn't have allowed anyone to do it. I have to return your salutes because the Mother has placed me in a state in which I see God in everything.

"You see, one cannot exclude even a wicked person. A tulsi-leaf, however dry or small, can be used for worship in the temple."

Sunday, March 2, 1884

Sri Ramakrishna was sitting on the small couch in his room, listening to devotional music by Trailokya Sannyal of the Brahmo Samaj. He had not yet recovered from the effects of the injury to his arm, which was still supported by a splint. Many devotees, including Narendra, Surendra, and M., were sitting on the floor.

Narendra's father, a lawyer of the High Court of Calcutta, had passed away suddenly. He had not been able to make provision for the family, which consequently faced grave financial difficulties. The members of the family sometimes had to go without food. Narendra was therefore passing his days in great anxiety.

Trailokya sang about the Divine Mother:

O Mother; I hide myself in Thy loving bosom;
I gaze at Thy face and cry out, "Mother! Mother!"
I sink in the Sea of Bliss and am lost to sense
In yoga-sleep; I gaze with unwinking eyes
Upon Thy face, powerless to turn away.
O Mother, I am terrified by this world;
My spirit, trembles and cries out in fear.
Keep me, sweet Mother, in Thy loving bosom;
Cover me with the spreading skirt of Thy love.

The Master shed tears of love and cried out, "Ah me! Ah me!"

Trailokya sang again:

O Lord, Destroyer of my shame! Who but Thyself can save
The honour of Thy devotee?
Thou art the Ruler of my soul, my very life's Support,
And I am Thy slave for evermore. ...

He continued:

Seeking a shelter at Thy feet,
I have for ever set aside
My pride of caste and race, O Lord,
And turned my back on fear and shame.
A lonely pilgrim on life's way,
Where shall I go for succour now?
For Thy sake, Lord, I bear men's blame;
They rail at me with bitter words
And hate me for my love of Thee.
Both friends and strangers use me ill.

Thou art the Guardian of my name;
Thou mayest save or slay me, Lord!
Upon the honour of Thy servant
Rests, O Lord, Thy name as well;
Thou art the Ruler of my soul,
The glow of love within my heart;
Do with me as it pleases Thee!

Once more he sang:

Lord, Thou hast taken me from home and made me captive with Thy love;
Shield me for ever at Thy feet, O Thou Beloved One!
Upon the Nectar of Thy love, feed me both day and night,
And save Premdas, who is Thy slave.

The Master again shed tears of joy. He sang some lines from a song of Ramprasad:

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?

Addressing Trailokya, the Master said: "Ah! How touching your songs are! They are genuine. Only he who has gone to the ocean can fetch its water."

Trailokya sang again:

Thou it is that dancest, Lord, and Thou that singest the song;
Thou it is that clappest Thy hands in time with the music's beat;
But man, who is an onlooker merely, foolishly thinks it is he.

Though but a puppet, man becomes a god if he moves with Thee;
Thou art the Mover of the machine, the Driver of the car;
But man is weighted down with woe, dreaming that he is free.

Thou art the Root of everything, Thou the Soul of our souls;
Thou art the Master of our hearts; through Thine unbounded grace
Thou turnest even the meanest sinner into the mightiest saint.

The singing came to an end. The Master engaged in conversation with the devotees.

MASTER: "God alone is the Master, and again, He is the Servant. This attitude indicates Perfect Knowledge. At first one discriminates, 'Not this, not this', and feels that God alone is real and all else is illusory. Afterwards the same person finds that it is God Himself who has become all this - the universe, maya, and the living beings. First negation and then affirmation. This is the view held by the Puranas. A vilwa-fruit, for instance, includes flesh, seeds, and shell. You get the Sesh by discarding the shell and seeds. But if you want to know the weight of the fruit, you cannot find it if you discard the shell and seeds. Just so, one should attain Satchidananda by negating the universe and its living beings. But after the attainment of Satchidananda one finds that Satchidananda. Itself has become the universe and the living beings. It is of one substance that the flesh and the shell and seeds are made, just like butter and buttermilk.

"It may be asked, 'How has Satchidananda become so hard?' This earth does indeed feel very hard to the touch. The answer is that blood and semen are thin liquids, and yet out of them comes such a big creature as man. Everything is possible for God. First of all reach the indivisible Satchidananda, and then, coming down, look at the universe. You will then find that everything is Its manifestation. It is God alone who has become everything. The world by no means exists apart from Him.

"All elements finally merge in akasa. Again, at the time of creation, akasa evolves into mahat and mahat into ahamkara. In this way the whole world-system is evolved. It is the process of involution and evolution. A devotee of God accepts everything. He accepts the universe and its created beings as well as the indivisible Satchidananda.

"But the yogi's path is different. He does not come back after reaching the Paramatman, the Supreme Soul. He becomes united with It.

"The 'partial knower' limits God to one object only. He thinks that God cannot exist in anything beyond that.

"There are three classes of devotees. The lowest one says, 'God is up there.' That is, he points to heaven. The mediocre devotee says that God dwells in the heart as the 'Inner Controller'. But the highest devotee says: 'God alone has become everything. All that we perceive is so many forms of God.' Narendra used to make fun of me and say: 'Yes, God has become all! Then a pot is God, a cup is God!' (Laughter.)

"All doubts disappear when one sees God. It is one thing to hear of God, but quite a different thing to see Him. A man cannot have one hundred per cent conviction through mere hearing. But if he beholds God face to face, then he is wholly convinced.

"Formal worship drops away after the vision of God. It was thus that my worship in the temple came to an end. I used to worship the Deity in the Kali temple. It was suddenly revealed to me that everything is Pure Spirit. The utensils of worship, the altar, the door-frame-all Pure Spirit. Men, animals, and other living beings - all Pure Spirit. Then like a madman I began to shower flowers in all directions. Whatever I saw I worshipped.

"One day, while worshipping Siva, I was about to offer a bel-leaf on the head of the image, when it was revealed to me that this Virat, this Universe, itself is Siva. After that my worship of Siva through the image came to an end. Another day I had been plucking flowers, when it was revealed to me that the flowering plants were so many bouquets."

TRAILOKYA: "Ah! How beautiful is God's creation!"

MASTER: "Oh no, it is not that. It was revealed to me in a flash. I didn't calculate about it. It was shown to me that each plant was a bouquet adorning the Universal Form of God. That was the end of my plucking flowers. I look on man in just the same way. When I see a man, I see that it is God Himself who walks on earth, as it were, rocking to and fro, like a pillow floating on the waves. The pillow moves with the waves. It bobs up and down.

"The body has, indeed, only a momentary existence. God alone is real. Now the body exists, and now it does not. Years ago, when I had been suffering terribly from indigestion, Hriday said to me, 'Do ask the Mother to cure you.' I felt ashamed to speak to Her about my illness. I said to Her: 'Mother, I saw a skeleton in the Asiatic Society Museum. It was pieced together with wires into a human form. O Mother, please keep my body together a little, like that, so that I may sing Thy name and glories.'

"Why this desire to live? After Ravana's death Rama and Lakshmana entered his capital and saw Nikasha, his old mother, running away. Lakshmana was surprised at this and said to Rama, 'All her children are dead, but still life attracts her so much!' Rama called Nikasha to His side and said: 'Don't be afraid. Why are you running away?' She replied: 'Rama, it was not fear that made me flee from You. I have been able to see all these wondrous actions of Yours simply because I am alive. I shall see many more things like these if I continue to live. Hence I desire to live.'

"Without desires the body cannot live. (Smiling) I had one or two desires. I prayed to the Mother, 'O Mother, give me the company of those who have renounced "woman and gold".' I said further: 'I should like to enjoy the society of Thy jnanis and bhaktas. So give me a little strength that I may walk hither and thither and visit those people.' But She did not give me the strength to walk."

TRAILOKYA (smiling): "Have all the desires been fulfilled?"

MASTER (smiling): ''No,there are still a few left. (All laugh.)

"The body is really impermanent. When my arm was broken I said to the Mother, 'Mother, it hurts me very much.' At once She revealed to me a carriage and its driver. Here and there a few screws were loose. The carriage moved as the driver directed it. It had no power of its own.

"Why then do I take care of the body? It is to enjoy God, to sing His name and glories, and to go about visiting His jnanis and bhaktas."

Narendra was sitting on the floor in front of the Master.

MASTER (to Trailokya and the other devotees): "The joys and sorrows of the body are inevitable. Look at Narendra. His father is dead, and his people have been put to extreme suffering. He can't find any way out of it. God places one sometimes in happiness and sometimes in misery."

TRAILOKYA: "Revered sir. God will be gracious to Narendra."

MASTER (with a smile): "But when? It is true that no one starves at the temple of Annapurna in Benares; but some must wait for food till evening.

"Once, Hriday asked Sambhu Mallick for some money. Sambhu held the views of 'Englishmen' on such matters. He said to Hriday: 'Why should I give you money? You can earn your livelihood by working. Even now you are earning something. The case of a very poor person is different. The purpose of charity is fulfilled if one gives money to the blind or the lame.' Thereupon Hriday said: 'Sir, please don't say that. I don't need your money. May God help me not to become blind or deaf or extremely poor! I don't want you to give, and I don't want to receive.'"

The Master spoke as if piqued because God had not yet shown His kindness to Narendra. Now and then he cast an affectionate glance at his beloved disciple.

NARENDRA: "I am now studying the views of the atheists."

MASTER: "There are two doctrines: the existence and the non-existence of God. Why don't you accept the first?"

SURENDRA: "God is just. He must look after His devotees."

MASTER: "It is said in the scriptures that only those who have been charitable in their former births get money in this life. But to tell you the truth, this world is God's maya. And there are many confusing things in this realm of maya. One cannot comprehend them.

"The ways of God are inscrutable indeed. Bhishma lay on his bed of arrows. The Pandava brothers visited him in Krishna's company. Presently Bhishma burst into tears. The Pandavas said to Krishna: 'Krishna, how amazing this is! Our grandsire Bhishma is one of the eight Vasus. Another man as wise as he is not to be found. Yet even he is bewildered by maya and Weeps at death.' 'But', said Krishna, 'Bhishma isn't weeping on that account. You may ask him about it.' When asked, Bhishma said: 'O Krishna, I am unable to understand anything of the ways of God. God Himself is the constant companion of the Pandavas, and still they have no end of trouble. That is why I weep. When I reflect on this, I realize that one cannot understand anything of God's ways.'

"God has revealed to me that only the Paramatman, whom the Vedas describe as the Pure Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure. There is much confusion in this world of His maya. One can by no means say that 'this' will come after 'that' or 'this' will produce 'that'."

SURENDRA (smiling): "If by giving away money in a previous birth one gets wealth in this life, then we should all give away money now."

MASTER: "Those who have money should give it to the poor and needy. (To Trailokya) Jaygopal Sen is well-to-do. He should be charitable. That he is not so is to his discredit. There are some who are miserly even though they have money. There is no knowing who will enjoy their money afterwards.

"Jaygopal came here the other day. He drove over here in a carriage. The lamps were broken, the horse seemed to have been returned from the charnel-house, and the coachman looked as if he had just been discharged from the Medical College Hospital. And he brought me two rotten pomegranates!" (All laugh.)

SURENDRA: "Jaygopal Babu belongs to the Brahmo Samaj. I understand that now there is not one worth-while man in Keshab's organization. Vijay Goswami, Shivanath, and other notables have organized the Sadharan Brahmo Samaj."

MASTER (smiling): "Govinda Adhikari, it is said, would not keep good actors in his theatre lest they should claim a share of the profit. (All laugh.)

"The other day I saw a disciple of Keshab. A theatrical performance was being given in Keshab's house, and I saw the disciple dancing on the stage with a child in his arms. I understand that this man delivers 'lectures'. He had better lecture to himself."

Trailokya sang:

Upon the Sea of Blissful Awareness waves of ecstatic love arise:
Rapture divine! Play of God's Bliss!
Oh, how enthralling!
Wondrous waves of the sweetness of God, ever new and ever enchanting,
Rise on the surface, ever assuming
Forms ever fresh.
Then once more in the Great Communion all are merged, as the barrier walls
Of time and space dissolve and vanish:
Dance then, O mind!
Dance in delight, with hands upraised, chanting Lord Hari's holy name.

Sri Ramakrishna requested Trailokya to sing the song beginning, "O Mother, make me mad with Thy love".

Trailokya sang:

O Mother, make me mad with Thy love!
What need have I of knowledge or reason?
Make me drunk with Thy love's Wine;
O Thou who stealest Thy bhaktas' hearts,
Drown me deep in the Sea of Thy love!
Here in this world, this madhouse of Thine
Some laugh, some weep, some dance for joy:
Jesus, Buddha, Moses, Gauranga,
All are drunk with the Wine of Thy love.
O Mother, when shall I be blessed
By joining their blissful company?
 

RULES FOR HOUSEHOLDERS AND MONKS

God and His splendour - God Himself has become everything - Influence of company - Obstacles to yoga - Spiritual discipline - Will-power needed for renunciation - Master denounces hypocrisy - The ideal of a spiritual family - Different forms of austerity - Sin and repentance - Rules for concentration - Two forms of meditation - Meaning of Om - Ignorance, knowledge, and Supreme Wisdom - The two egos - God's manifestation through man - The Eternal Religion - Man teaches by God's power - Signs of Knowledge - Two kinds of renunciation - Advantage of a householder's life - Practice of continence - Sannyasi's absolute self-control.

Sunday, March 9, 1884

SRI RAMAKRISHNA was sitting in his room at Dakshineswar with many devotees. Among them were Mani Mallick, Mahendra Kaviraj, Balaram, M., Bhavanath, Rakhal, Latu, and Harish. The Master's injured arm was in a splint. In spite of the injury he was constantly absorbed in samadhi or instructing the devotees.

Mani Mallick and Bhavanath referred to the exhibition which was then being held near the Asiatic Museum. They said: "Many maharajas have sent precious articles to the exhibition - gold couches and the like. It is worth seeing."

MASTER (to the devotees, with a smile): "Yes, you gain much by visiting those things. You realize that those articles of gold and the other things sent by maharajas are mere trash. That is a great gain in itself. When I used to go to Calcutta with Hriday, he would show me the Viceroy's palace and say: 'Look, uncle! There is the Viceroy's palace with the big columns.' The Mother revealed to me that they were merely clay bricks laid one on top of another.

"God and His splendour. God alone is real; the splendour has but a two-days existence. The magician and his magic. All become speechless with wonder at the magic, but it is all unreal. The magician alone is real. The rich man and his garden. People see only the garden; they should look for its rich owner."

MANI MALLICK (to the Master): "What a big electric light they have at the exhibition! It makes us think how great He must be who has made such an electric light."

MASTER (to Mani): "But according to one view it is He Himself who has become everything. Even those who say that are He. It is Satchidananda Itself that has become all - the Creator, maya, the universe, and living beings."

The conversation turned to the museum.

MASTER (to the devotees): "I visited the museum once. I was shown fossils. A whole animal has become stone! Just see what an effect has been produced by company! Likewise, by constantly living in the company of a holy man one verily becomes holy."

MANI (smiling): "Had you visited the exhibition only once, we could receive instruction for ten or fifteen years."

MASTER (with a smile): "How so? You mean illustrations?"

BALARAM: "No, you shouldn't go. Your arm won't heal if you go here and there."

MASTER: "I should like to have two pictures. One of a yogi seated before a lighted log, and another of a yogi smoking hemp and the charcoal blazing up as he pulls. Such pictures kindle my spiritual consciousness, as an imitation fruit awakens the idea of a real one.

"The obstacle to yoga is 'woman and gold'. Yoga is possible when the mind becomes pure. The seat of the mind is between the eyebrows; but its look is fixed on the navel and the organs of generation and evacuation, that is to say, on 'woman and gold'. But through spiritual discipline the same mind looks upward.

"What are the spiritual disciplines that give the mind its upward direction? One learns all this by constantly living in holy company. The rishis of olden times lived either in solitude or in the company of holy persons; therefore they could easily renounce 'woman and gold' and fix their minds on God. They had no fear nor did they mind the criticism of others.

"In order to be able to renounce, one must pray to God for the will-power to do so. One must immediately renounce what one feels to be unreal. The rishis had this will-power. Through it they controlled the sense-organs. If the tortoise once tucks in its limbs, you cannot make it bring them out even by cutting it into four pieces.

"The worldly man is a hypocrite. He cannot be guileless. He professes to love God, but he is attracted by worldly objects. He doesn't give God even a very small part of the love he feels for 'woman and gold'. But he says that he loves God. (To Mani Mallick) Give up hypocrisy."

MANI: "Regarding whom, God or man?"

MASTER: "Regarding everything - man as well as God. One must not be a hypocrite.

"How guileless Bhavanath is! After his marriage he came to me and asked, 'Why do I feel so much love for my wife?' Alas, he is so guileless!

"Isn't it natural for a man to love his wife? This is due to the world-bewitching maya of the Divine Mother of the Universe. A man feels about his wife that he has no one else in the world so near and dear; that she is his very own in life and death, here and hereafter.

"Again, how much a man suffers for his wife! Still he believes that there is no other relative so near. Look at the sad plight of a husband. Perhaps he earns twenty rupees a month and is the father of three children. He hasn't the means to feed them well. His roof leaks, but he hasn't the wherewithal to repair it. He cannot afford to buy new books for his son. He cannot invest his son with the sacred thread. He begs a few pennies from his different friends.

"But a wife endowed with spiritual wisdom is a real partner in life. She greatly helps her husband to follow the religious path. After the birth of one or two children they live like brother and sister. Both of them are devotees of God - His servant and His handmaid. Their family is a spiritual family. They are always happy with God and His devotees. They know that God alone is their own, from everlasting to everlasting. They are like the Pandava brothers; they do not forget God in happiness or in sorrow.

"The longing of the worldly-minded for God is momentary, like a drop of water on a red-hot frying-pan. The water hisses and dries up in an instant. The attention of the worldly-minded is directed to the enjoyment of worldly pleasure. Therefore they do not feel yearning and restlessness for God.

"People may observe the ekadasi in three ways. First, the 'waterless' ekadasi - they are not permitted to drink even a drop of water. Likewise, an all-renouncing religious mendicant completely gives up all forms of enjoyment. Second, while observing the ekadasi they take milk and sandesh. Likewise, a householder devotee keeps in his house simple objects of enjoyment. Third, while observing the ekadasi they eat luchi and chakka. They eat their fill. They keep a couple of loaves soaking in milk, which they will eat later on.

"A man practises spiritual discipline, but his mind is on 'woman and gold' - it is turned toward enjoyment. Therefore, in his case, the spiritual discipline does not produce the right result.

"Hazra used to practise much japa and austerity here. But in the country he has his wife, children, and land. Therefore along with his spiritual discipline he carried on the business of a broker. Such people cannot be true to their word. One moment they say they will give up fish, but the next moment they break their vow.

"Is there anything that a man will not do for money? He will even compel a brahmin or a holy man to carry a load.

"In my room sweets would turn bad; still I could not give them away to the worldly-minded. I could accept dirty water from others, but not even touch the jar of a worldly person.

"At the sight of rich people Hazra would call them to him. He would give them long lectures. He would say to them: 'You see Rakhal and the other youngsters. They do not practise any spiritual discipline. They simply wander about merrily.'

"A man may live in a mountain cave, smear his body with ashes, observe fasts, and practise austere discipline; but if his mind dwells on worldly objects, on 'woman and gold', I say, 'Shame on him!' But I say that a man is blessed indeed who eats, drinks, and roams about, but who keeps his mind free from 'woman and gold'.

(Pointing to Mani Mallick) "There is no picture of a holy man at his house. Divine feeling is awakened through such pictures."

MANILAL: "Yes, there is. In one room there is a picture of a pious Christian woman engaged in prayer. There is another picture in which a man holds to the Hill of Faith; below is an ocean of immeasurable depth. If he gives up his hold on faith, he will drop into the bottomless water. There is still a third picture. Several virgins are keeping vigil, feeding their lamps with oil in expectation of the Bridegroom. A sleeping virgin is by their side. She will not behold the Bridegroom when He arrives. God is described here as the Bridegroom."

MASTER (smiling): "That's very nice."

MANILAL: "I have other pictures too - one of the Tree of Faith' and another of 'Sin and Virtue'."

MASTER (to Bhavanath): "Those are good pictures. Go to his house and see them."

The Master remained silent a few minutes.

MASTER: "Now and then I reflect on these ideas and find that I do not like them. In the beginning of spiritual life a man should think about sin and how to get rid of it. But when, through the grace of God, devotion and ecstatic love are awakened in his heart, then he altogether forgets virtue and sin. Then he leaves the scriptures and their injunctions far behind. Thoughts of repentance and penance do not bother him at all.

"It is like going to your destination along a winding river. This requires great effort and a long time. But when there is a flood all around, then you can go straight to your destination in a short time. Then you find the land lying under water deep as a bamboo pole.

"In the beginning of spiritual life one goes by a roundabout way. One has to suffer a great deal. But the path becomes very easy when ecstatic love is awakened in the heart. It is like going over the paddy-field after the harvest is over. You may then walk in any direction. Before the harvest you had to go along the winding balk, but now you can walk in any direction. There may be stubble in the field, but you will not be hurt by it if you walk with your shoes on. Just so, an aspirant does not suffer if he has discrimination, dispassion, and faith in the guru's words."

MANILAL (to the Master): "Well, what is the rule for concentration? Where should one concentrate?"

MASTER: "The heart is a splendid place. One can meditate there or in the Sahasrara. These are rules for meditation given in the scriptures. But you may meditate wherever you like. Every place is filled with Brahman-Consciousness. Is there any place where It does not exist? Narayana, in Vali's presence, covered with two steps the heavens, the earth, and the interspaces. Is there then any place left uncovered by God? A dirty place is as holy as the bank of the Ganges. It is said that the whole creation is the Virat, the Universal Form of God.

There are two kinds of meditation, one on the formless God and the other on God with form. But meditation on the formless God is extremely difficult. In that meditation you must wipe out all that you see or hear. You contemplate only the nature of your Inner Self. Meditating on His Inner Self, Siva dances about. He exclaims, 'What am I! What am I!' This is called the 'Siva yoga'. While practising this form of meditation, one directs one's look to the forehead. It is meditation on the nature of one's Inner Self after negating the world, following the Vedantic method of 'Neti, neti'.

"There is another form of meditation known as the 'Vishnu yoga'. The eyes are fixed on the tip of the nose. Half the look is directed inward and the other half outward. This is how one meditates on God with form. Sometimes Siva meditates on God with form, and dances. At that time he exclaims, 'Rama! Rama!' and dances about."

Sri Ramakrishna then explained the sacred Word "Om" and the true Knowledge of Brahman and the state of mind after the attainment of Brahma jnana.

MASTER: "The sound Om is Brahman. The rishis and sages practised austerity to realize that Sound-Brahman. After attaining perfection one hears the sound of this eternal Word rising spontaneously from the navel.

"'What will you gain', some sages ask, 'by merely hearing this sound?' You hear the roar of the ocean from a distance. By following the roar you can reach the ocean. As long as there is the roar, there must also be the ocean. By following the trail of Om you attain Brahman, of which the Word is the symbol. That Brahman has been described by the Vedas as the ultimate goal. But such vision is not possible as long as you are conscious of your ego. A man realizes Brahman only when he feels neither 'I' nor 'you', neither 'one' nor 'many'.

"Think of the sun and of ten jars filled with water. The sun is reflected in each jar. At first you see one real sun and ten reflected ones. If you break nine of the jars, there will remain only the real sun and one reflection. Each jar represents a jiva. Following the reflection one can find the real sun. Through the individual soul one can reach the Supreme Soul. Through spiritual discipline the individual soul can get the vision of the Supreme Soul. What remains when the last jar is broken cannot be described.

"The jiva at first remains in a state of ignorance. He is not conscious of God, but of the multiplicity. He sees many things around him. On attaining Knowledge he becomes conscious that God dwells in all beings. Suppose a man has a thorn in the sole of his foot. He gets another thorn and takes out the first one. In other words, he removes the thorn of ajnana, ignorance, by means of the thorn of jnana, knowledge. But on attaining vijnana, he discards both thorns, knowledge and ignorance. Then he talks intimately with God day and night. It is no mere vision of God.

"He who has merely heard of milk is 'ignorant'. He who has seen milk has 'knowledge'. But he who has drunk milk and been strengthened by it has attained vijnana."

Thus the Master described his own state of mind to the devotees. He was indeed a vijnani.

MASTER (to the devotees): "There is a difference between a sadhu endowed with jnana and one endowed with vijnana. The jnani sadhu has a certain way of sitting. He twirls his moustache and asks the visitor, 'Well, sir! Have you any question to ask?' But the man who always sees God and talks to Him intimately has an altogether different nature. He is sometimes like an inert thing, sometimes like a ghoul, sometimes like a child, and sometimes like a madman.

"When he is in samadhi, he becomes unconscious of the outer world and appears inert. He sees everything to be full of Brahman-Consciousness; therefore he behaves like a ghoul. He is not conscious of the holy and the unholy. He does not observe any formal purity. To him everything is Brahman. He is not aware of filth as such. Even rice and other cooked food after a few days become like filth.

'"Again, he is like a madman. People notice his ways and actions and think of him as insane. Or sometimes he is like a child - no bondage, no shame, no hatred, no hesitation, or the like.

"One reaches this state of mind after having the vision of God. When a boat passes by a magnetic hill, its screws and nails become loose and drop out. Lust, anger, and the other passions cannot exist after the vision of God.

"Once, a thunderbolt struck the Kali temple. I noticed that it flattened the points of the screws.

"It is no longer possible for the man who has seen God to beget children and perpetuate the creation. When a grain of paddy is sown it grows into a plant; but a grain of boiled paddy does not germinate.

"He who has seen God retains his 'I' only in name. No evil can be done by that 'I'. It is a mere appearance, like the mark left on the coconut tree by its branch. The branch has fallen off. Only the mark remains.

"I said to Keshab Sen, 'Give up the ego that makes you feel, "I am the doer; I am teaching people."' Keshab said to me, 'Sir, then I cannot keep the organization.' Thereupon I said to him, 'Give up the "wicked ego".' One doesn't have to renounce the ego that makes one feel, 'I am the servant of God; I am His devotee.' One doesn't develop the 'divine ego' as long as one retains the 'wicked ego'. If a man is in charge of the store-room, the master of the house doesn't feel responsible for it.

(To the devotees) "You see, my nature is changing on account of this injury to my arm. It is being revealed to me that there is a greater manifestation of God in man than in other created beings. God is telling me, as it were: 'I dwell in men. Be merry with men.' Among men God manifests Himself in a still greater degree in pure-souled devotees. That is why I feel great longing for Narendra, Rakhal, and other such youngsters.

"One often sees small holes along the edge of a lake. Fish and crabs accumulate there. Just so, there is a greater accumulation of divinity in man. It is said that man is greater than the salagram. Man is Narayana Himself. If God can manifest Himself through an image, then why not through man also?

"God is born as man for the purpose of sporting as man. Rama, Krishna, and Chaitanya are examples. By meditating on an Incarnation of God one Meditates on God Himself."

Bhagavan Das, a Brahmo devotee, arrived.

MASTER (to Bhagavan Das): "The Eternal Religion, the religion of the rishis, has been in existence from time out of mind and will exist eternally. There exist in this Sanatana Dharma all forms of worship - worship of God with form and worship of the Impersonal Deity as well. It contains all paths - the path of knowledge, the path of devotion, and so on. Other forms of religion, the modern cults, will remain for a few days and then disappear."

March 23, 1884

Sri Ramakrishna was sitting in his room after his midday meal, with Rakhal, Ram, and some other devotees. He was not quite well. The injured arm was still bandaged.

But in spite of his illness, his room was a veritable mart of joy and he the centre of it. Devotees thronged there daily to see the Master. Spiritual talk went on incessantly, and the very air of the room vibrated with bliss. Sometimes the Master would sing the name and glories of God, and sometimes he would go into samadhi, the devotees being amazed at the ease with which the Master freed himself from the consciousness of the body.

RAM: "There is talk of Narendra's marrying Mr. R. Mitra's daughter. Narendra has been offered a large dowry."

MASTER (smiling): "Yes, Narendra may thus become a leader of society or something like that. He will be an outstanding man, whatever career he follows."

The Master did not much encourage the conversation about Narendra.

MASTER (to Ram): "Well, can you tell me why I become so impatient when I am ill? Sometimes I ask this man and sometimes that man how I may be cured. You see, one must either believe everyone or no one at all.

"It is God Himself who has become the physicians. Therefore one must believe all of them. But one cannot have faith in them if one thinks of them as mere men.

"Sambhu was fearfully delirious. Dr. Sarvadhikari said that the delirium was due to the strong medicine. Haladhari asked the doctor to feel his pulse. The doctor said: 'Let me see your eyes. Oh, it is an enlargement of the spleen!' Haladhari said he had nothing of the sort. But Dr. Madhu gives good medicine."

RAM: "The medicine by itself does no good, though it greatly helps nature."

MASTER: "If that is so, why does opium cause constipation?"

Ram referred to Keshab Sen's death.

RAM: "You were quite right. You said that a gardener uncovers the roots of a good rose-plant so that it may absorb the dew and grow stronger and healthier. The words of a holy man have been fulfilled."

MASTER: "I don't know about that. I wasn't calculating when I said it. It is you who say that."

RAM: "The Brahmos have published something about you in their magazine."

MASTER: "Published about me? Why? Why should they write now? I eat and drink and make merry. I don't know anything else.

"I once asked Keshab, 'Why have you written about me?' He said that it would bring people here. But man cannot teach by his own power. One cannot conquer ignorance without the power of God.

"At one time two men were engaged to wrestle. One of them was Hanuman Singh and the other a Mussalman from the Punjab. The Mussalman was a strong, stout man. He had eaten lustily of butter and meat for fifteen days before the day of the wrestling-match, and even on that day. All thought he would be the victor. Hanuman Singh, on the other hand, clad in a dirty cloth, had eaten sparingly for some days before the day of the match and devoted himself to repeating the holy name of Mahavir. (Mahavir, or Hanuman, is the patron deity of wrestlers.) On the day of the match he observed a complete fast. All thought that he would surely be defeated. But it was he who won, while the man who had feasted for fifteen days lost the fight.

"What is the use of printing and advertising? He who teaches men gets his power from God. None but a man of renunciation can teach others. I am the greatest of all fools!" (All laugh.)

A DEVOTEE: "Then how is it that the Vedas and the Vedanta, and many things besides, come out of your mouth?"

MASTER (smiling): "During my boyhood I could understand what the sadhus read at the Lahas' house at Kamarpukur, although I would miss a little here and there. If a pundit speaks to me in Sanskrit I can follow him, but I cannot speak it myself.

"To realize God is the one goal of life. While aiming his arrow at the mark, Arjuna said, 'I see only the eye of the bird and nothing else - not the kings, not the trees, not even the bird itself.'

"The realization of God is enough for me. What does it matter if I don't know Sanskrit?

"The grace of God falls alike on all His children, learned and illiterate - whoever longs for Him. The father has the same love for all his children. Suppose a father has five children. One calls him 'Baba', some 'Ba', and some 'Pa'. These last cannot pronounce the whole word. Does the father love those who address him as 'Baba' more than those who call him 'Pa'? The father knows that these last are simply too young to say 'Baba' correctly.

"Since this injury to my arm a change has been coming over my mind. I have been feeling much inclined to the Naralila. It is God Himself who plays about as human beings. If God can be worshipped through a clay image, then why not through a man?

"Once, a merchant was shipwrecked. He floated to the shore of Ceylon, where Bibhishana was the king of the monsters. Bibhishana ordered his servants to bring the merchant to him. At the sight of him Bibhishana was overwhelmed with joy and said: 'Ah! He looks like my Rama. The same human form!' He adorned the merchant with robes and jewels, and worshipped him. When I first heard this story, I felt such joy that I cannot describe it.

"Vaishnavcharan said to me, 'If a person looks on his beloved as his Ishta, he finds it very easy to direct his mind to God.' The men and women of a particular sect at Syambazar, near Kamarpukur, say to each other, 'Whom do you love?' 'I love so-and-so.' 'Then know him to be your God.' When I heard this, I said to them: 'That is not my way. I look on all women as my mother.' I found out that they talked big but led immoral lives. The women then asked me if they would have salvation. 'Yes,' I said, 'if you are absolutely faithful to one man and look on him as your God. But you cannot be liberated if you live with five men.'"

RAM: "I understand that Kedar Babu has recently visited the Kartabhajas' place."

MASTER: "He gathers honey from various flowers. (To Ram, Nityagopal, and the others) If a devotee believes one hundred per cent that his Chosen Ideal is God, then he attains God and sees Him.

"People of bygone generations had tremendous faith. What faith Haladhsri's father had! Once he was on the way to his daughter's house when he noticed some beautiful flowers and vilwa-leaves. He gathered them for the worship of the Family Deity and walked back five or six miles to his own house.

"Once, a theatrical troupe in the village was enacting the life of Rama. When Kaikeyi asked Rama to go into exile in the forest, Haladhari's father, who had been watching the performance, sprang up. He went to the actor who played Kaikeyi, crying out, 'You wretch!', and was about to burn the actor's face with a torch. He was a very pious man. After finishing his ablutions he would stand in the water and meditate on the Deity, reciting the invocation: 'I meditate on Thee, of red hue and four faces', while tears streamed down his cheeks.

"When my father walked along the lanes of the village wearing his wooden sandals, the shopkeepers would stand up out of respect and say, 'There he comes!' When he bathed in the Haldarpukur, the villagers would not have the courage to get into the water. Before bathing they would inquire if he had finished his bath.

"When my father chanted the name of Raghuvir, his chest would turn crimson. This also happened to me. When I saw the cows at Vrindavan returning from the pasture, I was transported into a divine mood and my body became red.

"Very strong was the faith of the people in those days. One hears that God used to dance then, taking the form of Kali, while the devotee clapped his hands keeping time."

A hathayogi was staying in the hut at the Panchavati. Ramprasanna, the son of Krishnakishore of Ariadaha, and several other men had become his devotees. The yogi needed twenty-five rupees a month for his milk and opium; so Ramprasanna had requested Sri Ramakrishna to speak to his devotees about the yogi and get some money. The Master said to several devotees: "A hathayogi has come to the Panchavati. Go and visit him. See what sort of man he is."

A young man of twenty-seven or twenty-eight, known as Thakur Dada, entered the room with a few friends and saluted the Master. He lived at Baranagore and was the son of a brahmin pundit. He was practising the kathakata in order to earn money to meet his family's expenses. At one time he had been seized with the spirit of renunciation and had gone away from his family. Even now he practised spiritual discipline at home.

MASTER: "Have you come on foot? Where do you live?"

DADA: "Yes, sir, I have walked from home. I live at Baranagore."

MASTER: "Have you come here for any particular purpose?"

DADA: "I have come here to visit you. I pray to God. But why do I suffer now and then from worries? For a few days I feel very happy. Why do I feel restless afterwards?"

MASTER: "I see. Things have not been fitted quite exactly. The machine works smoothly if the mechanic fits the cogs of the wheels correctly. In your case there is an obstruction somewhere."

DADA: "Yes, sir. That must be so."

MASTER: "Are you initiated?"

DADA: "Yes, sir."

MASTER: "Do you have faith in your mantra?"

A friend of Thakur Dada said that the latter could sing well. The Master asked him to sing.

Thakur Dada sang:

I shall become a yogi and dwell in Love's mountain cave;
I shall be lost in yoga beside the Fountain-head of Bliss.
I shall appease my hunger for Knowledge with the fruit of Truth;
I shall worship the feet of God with the flower of Dispassion.

I shall not seek a well to slake the burning thirst of my heart,
But I shall draw the waier of Peace into the jar of my soul.
Drinking the glorious Nectar of Thy blessed Lotus Feet,
I shall both laugh and dance and weep and sing on the heights of Joy.

MASTER: "Ah, what a nice song! "Fountain-head of Bliss'! 'Fruit of Truth'! 'Laugh and dance and weep and sing'! Your song tastes very sweet to me. Why should you worry?

"Pleasure and pain are inevitable in the life of the world. One suffers now and then from a little worry and trouble. A man living in a room full of soot cannot avoid being a little stained."

DADA: "Please tell me what I should do now."

MASTER: "Chant the name of Hari morning and evening, clapping your hands. Come once more when my arm is healed a bit."

Mahimacharan entered the room and saluted the Master. Sri Ramakrishna said to him: "Ah! He has sung a nice song. Please sing it again." Thakur Dada repeated the song.

MASTER (to Mahima): "Please recite that verse, the one about devotion to Hari."

Mahimacharan recited, quoting from the Narada Pancharatra:

What need is there of penance if God is worshipped with love?
What is the use of penance if God is not worshipped with love?
What need is there of penance if God is seen within and without?
What is the use of penance if God is not seen within and without?

MASTER: "Recite that part also - 'Obtain from Him the love of God'."

Mahima recited:

O Brahman! O my child! Cease from practising further penances.
Hasten to Sankara, the Ocean of Heavenly Wisdom;
Obtain from Him the love of God, the pure love praised by devotees,
Which snaps in twain the shackles that bind you to the world.

MASTER: "Yes, Sankara will bestow the love of God."

MAHIMA: "One who is free from bondage is the eternal Siva."

MASTER: "Shame, hatred, fear, hesitation - these are the shackles. What do you say?"

MAHIMA: "Yes, sir. And also the desire to conceal, and shrinking before praise."

MASTER: "There are two signs of knowledge. First, an unshakable buddhi. No matter how many sorrows, afflictions, dangers, and obstacles one may be faced with, one's mind does not undergo any change. It is like the blacksmith's anvil, which receives constant blows from the hammer and still remains unshaken. And second, manliness - very strong grit. If lust and anger injure a man, he must renounce them once for all. If a tortoise once tucks in its limbs, it won't put them out again though you may cut it into four pieces. (To Thakur Dada and the others) There are two kinds of renunciation: intense and feeble. Feeble renunciation is a slow process; one moves in a slow rhythm. Intense renunciation is like the sharp edge of a razor. It cuts the bondage of maya easily and at once.

"One farmer labours for days to bring water from the lake to his field. But his efforts are futile because he has no grit. Another farmer, after labouring for two or three days, takes a vow and says, 'I will bring water into my field today, and not till then will I go home.' He puts aside all thought of his bath or his meal. He labours the whole day and feels great joy when in the evening he finds water entering his field with a murmuring sound. Then he goes home and says to his wife: 'Now give me some oil. I shall take my bath.' After finishing his bath and his meal he lies down to sleep with a peaceful mind.

"A certain woman said to her husband: 'So-and-so has developed a spirit of great dispassion for the world, but I don't see anything of the sort in you. He has sixteen wives. He is giving them up one by one.' The husband, with a towel on his shoulder, was going to the lake for his bath. He said to his wife: 'You are crazy! He won't be able to give up the world. Is it ever possible to renounce bit by bit? I can renounce. Look! Here I go.' He didn't stop even to settle his household affairs. He left home just as he was, the towel on his shoulder, and went away. That is intense renunciation.

"There is another kind of renunciation, called 'markatavairagya', 'monkey renunciation'. A man, harrowed by distress at home, puts on an ochre robe and goes away to Benares. For many days he does not send home any news of himself. Then he writes to his people: 'Don't be worried about me. I have got a job here.'

"There is always trouble in family life. The wife may be disobedient. Perhaps the husband earns only twenty rupees a month. He hasn't the means to perform the 'rice-eating ceremony' for his baby. He cannot educate his son. The house is dilapidated. The roof leaks and he hasn't the money to repair it.

"Therefore when the youngsters come here I ask them whether they have anyone at home. (To Mahima) Why should householders renounce the world? What great troubles the wandering monks pass through! The wife of a certain man said to him: 'You want to renounce the world? Why? You will have to beg morsels from eight different homes. But here you get all your food at once place. Isn't that nice?'

"Wandering monks, while searching for a sadavrata, may have to go six miles out of their way. I have seen them travelling along the regular road after their pilgrimage to Puri and making a detour to find an eating-place.

"You are leading a householder's life. That is very good. It is like fighting from a fort. There are many disadvantages in fighting in an open field. So many dangers, too. Bullets may hit you.

"But one should spend some time in solitude and attain Knowledge. Then one can lead the life of a householder. Janaka lived in the world after attaining Knowledge. When you have gained it, you may live anywhere. Then nothing matters."

MAHIMA: "Sir, why does a man become deluded by worldly objects?"

MASTER: "It is because he lives in their midst without having realized God. Man never succumbs to delusion after he has realized God. The moth no longer enjoys darkness if it has once seen the light.

"To be able to realize God, one must practise absolute continence. Sages like Sukadeva are examples of an urdhareta. (A man of unbroken and complete continence.) Their chastity was absolutely unbroken. There is another class, who previously have had discharges of semen but who later on have controlled them. A man controlling the seminal fluid for twelve years develops a special power. He grows a new inner nerve called the nerve of memory. Through that nerve he remembers all, he understands all.

"Loss of semen impairs the strength. But it does not injure one if one loses it in a dream. That semen one gets from food. What remains after nocturnal discharge is enough. But one must not know a woman.

"The semen that remains after nocturnal discharge is very 'refined'. The Lahas kept jars of molasses in their house. Every jar had a hole in it. After a year they found that the molasses had crystallized like sugar candy. The unnecessary watery part had leaked out through the hole.

"A sannyasi must absolutely renounce woman. You are already involved; but that doesn't matter.

"A sannyasi must not look even at the picture of a woman. But this is too difficult for an ordinary man. Sa, re, ga, ma, pa, dha, ni are the seven notes of the scale. It is not possible to keep your voice on 'ni' a long time.

"To lose semen is extremely harmful for a sannyasi. Therefore he must live so carefully that he will not have to see the form of a woman. He must keep himself away from a woman even if she is a devotee of God. It is injurious for him to look even at the picture of a woman. He will lose semen in a dream, if not in the waking state.

"A sannyasi may have control over his senses, but to set an example to mankind he should not talk with women. He must not talk to one very long, even if she is a devotee of God.

"Living as a sannyasi is like observing the ekadasi without drinking even a drop of water. There are two other ways of observing the day. You may eat fruit or take luchi and curry. With the luchi and curry you may also take slices of bread soaked in milk. (All laugh.)

(Smiling) "Absolute fasting is not possible for you.

"Once I saw Krishnakishore eating, luchi and curry on an ekadasi day. I said to Hriday, 'Hridu, I want to observe Krishnakishore's ekadasi!' (All laugh.) And so I did one day. I ate my fill. The next day I had to fast." (Laughter.)

The devotees who had gone to the Panchavati to visit the hathayogi came back.

MASTER (addressing them): "Well, what do you think of him? I dare say you have measured him with your own tape."

Sri Ramakrishna saw that very few of the devotees were willing to give money to the hathayogi.

MASTER: "You don't like a sadhu if you have to give him money. Rajendra Mitra draws a salary of eight hundred rupees a month. He had been to Allahabad to see the kumbhamela. I asked him, 'Well, what kind of sadhus did you see at the fair?' Rajendra said: 'I didn't find any very great sadhu there. I noticed one, it is true. But even he accepted money.'

"I say to myself, 'If no one gives money to a sadhu, then how will he feed himself?' There is no collection plate here; therefore all come. And I say to myself: 'Alas! They love their money. Let them have it.'"

The Master rested awhile. A devotee sat on the end of the small couch and gently stroked his feet. The Master said to him softly: "That which is formless again has form. One should believe in the forms of God also. By meditating on Kali the aspirant realizes God as Kali. Next he finds that the form merges in the Indivisible Absolute. That which is the Indivisible Satchidananda is verily Kali."

Sri Ramakrishna was sitting on the semicircular porch west of his room, talking with Mahima and other devotees about the hathayogi. The talk drifted to Ramprasanna, the son of Krishnakishore. The Master was fond of the young man.

MASTER: "Ramprasanna roams about aimlessly. The other day he came here and sat in the room, but he did not speak a word. He pressed his nostrils with his fingers, practising pranayama. I offered him something to eat, but he wouldn't take it. On another occasion I had asked him to sit by me. He squatted on the floor placing one leg upon the other. He was rather discourteous to Captain. I weep at his mother's suffering.

(To Mahima) "Ramprasanna asked me to speak to you about the hathayogi. The yogi's daily expenses are six and a half annas. But he won't tell you about it himself."

MAHIMA: "Who will listen to him even if he does?"

Mani Sen of Panihati entered the room with several friends, one of whom was a physician. Mani asked the Master about his injured arm. The doctor did not approve of the medicine prescribed by Pratap Mazumdar. The Master said to him: "Why should you say that? Pratap is no fool."

Suddenly Latu cried out, "Oh! The medicine Bottle has dropped and broken."

It was not yet dusk. The Master, seated on the couch, was talking to M. Mahimacharan was on the semicircular porch engaged in a loud discussion of the scriptures with the physician friend of Mani Sen. Sri Ramakrishna heard it and with a smile said to M.: "There! He is delivering himself. That is the characteristic of rajas. It stimulates the desire to lecture and to show off one's scholarship. But sattva makes one introspective. It makes one hide one's virtues. But I must say that Mahima is a grand person. He takes such delight in spiritual talk."

Adhar entered the room, saluted the Master, and sat by M.'s side. He had not come for the past few days.

MASTER: "Hello! Why haven't you come all these days?."

ADHAR: "Sir, I have been busy with so many things. I had to attend a conference of the school committee and various other meetings."

MASTER: "So you completely lost yourself in schools and meetings and forgot everything else?"

ADHAR: "Everything else was hidden away in a corner of my mind. How is your arm?"

MASTER: "Just look. It is not yet healed. I have been taking medicine prescribed by Pratap."

After a time the Master suddenly said to Adhar: "Look here. All these are unreal - meetings, school, office, and everything else. God alone is the Substance, and all else is illusory. One should worship God with one's whole mind."

Adhar sat without speaking a word.

MASTER: "All else is illusory. This moment the body is and the next moment it is not. One must make haste to worship God.
"But you don't have to renounce everything. Live in the world the way the tortoise does. The tortoise roams about in the water but keeps its eggs on land. Its whole mind is on the eggs.

"What a nice state of mind Captain has developed! He looks like a rishi when he is seated to perform worship. He performs the arati with lighted camphor and recites beautiful hymns. When he rises from his seat after finishing the worship, his eyes are swollen from emotion, as if bitten by ants. Besides, he always devotes himself to the study of the sacred books, such as the Gita and the Bhagavata. Once I used one or two English words before him, and that made him angry. He said, 'English-educated people are profane.'"

After a while Adhar said humbly to the Master: "Sir, you haven't been to our place for a long time. The drawing-room smells worldly and everything else appears to be steeped in darkness."

The Master was deeply touched by these words of his devotee. He suddenly stood up and blessed M. and Adhar in an ecstatic mood, touching their heads and hearts. In a voice choked with love the Master said: "I look upon you as Narayana Himself. You are indeed my own."

Mahimacharan entered the room.

MASTER (to Mahima): "What I said about aspirants practising continence is true. Without chastity one cannot assimilate these teachings.

"Once, a man said to Chaitanya: 'You give the devotees so much instruction. Why don't they make much progress?' Chaitanya said: 'They dissipate their powers in the company of women. That is why they cannot assimilate spiritual instruction. If one keeps water in a leaky jar, the water escapes little by little through the leak.'"

Mahima and the other devotees remained silent. After a time Mahima said, "Please pray to God for us that we may acquire the necessary strength."

MASTER: "Be on your guard even now. It is difficult, no doubt, to check the torrent in the rainy season. But a great deal of water has gone out. If you build the embankment now it will stand."
 

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