Gospel of Sri Ramakrishna 
IN THE COMPANY OF DEVOTEES
Master at Balaram's house - Devotees in trance - Bigotry condemned - The mind's inability to comprehend God - Master's visit to Keshab - God and His glory - Dangers of worldly life - Prayer and holy company - Earnest longing - Explanation of evil - Washing away the heart's impurities with tears - Need of a guru.
March 11, 1882
ABOUT EIGHT O'CLOCK in the morning Sri Ramakrishna went as planned to Balaram Bose's house in Calcutta. It was the day of the Dola-yatra. Ram, Manomohan, Rakhal, (A beloved disciple of the Master, later known as Swami Brahmananda.) Nityagopal, and other devotees were with him. M., too, came, as bidden by the Master.
The devotees and the Master sang and danced in a state of divine fervour. Several of them were in an ecstatic mood. Nityagopal's chest glowed with the upsurge of emotion, and Rakhal lay on the floor in ecstasy, completely unconscious of the world. The Master put his hand on Rakhal's chest and said: "Peace. Be quiet." This was Rakhal's first experience of ecstasy. He lived with his father in Calcutta and now and then visited the Master at Dakshineswar. About this time he had studied a short while in Vidyasagar's school at Syampukur.
When the music was over, the devotees sat down for their meal. Balaram stood there humbly, like a servant. Nobody would have taken him for the master of the house. M. was still a stranger to the devotees, having met only Narendra at Dakshineswar.
A few days later M. visited the Master at Dakshineswar. It was between four and five o'clock in the afternoon. The Master and he were sitting on the steps of the Siva temples. Looking at the temple of Radhakanta, across the courtyard, the Master went into an ecstatic mood.
Since his nephew Hriday's dismissal from the temple, Sri Ramakrishna had been living without an attendant. On account of his frequent spiritual moods he could hardly take care of himself. The lack of an attendant caused him great inconvenience.
Sri Ramakrishna was talking to Kali, the Divine Mother of the Universe. He said: "Mother, everyone says, 'My watch alone is right.' The Christians, the Brahmos, the Hindus, the Mussalmans, all say, 'My religion alone is true.' But, Mother, the fact is that nobody's watch is right. Who can truly understand Thee? But if a man prays to Thee with a warning heart, he can reach Thee, through Thy grace, by any path. Mother, show me sometime how the Christians pray to Thee in their churches. But Mother, what will people say if I go in? Suppose they make a fuss! Suppose they don't allow me to enter the Kali temple again! Well then, show me the Christian worship from the door of the church."
Another day the Master was seated on the small couch in his room, with his usual beaming countenance. M. arrived with Kalikrishna, who did not know where his friend M. was taking him. He had only been told: "If you want to see a grog-shop, then come with me. You will see a huge jar of wine there." M. related this to Sri Ramakrishna, who laughed about it. The Master said: "The bliss of worship and communion with God is the true wine, the wine of ecstatic love. The goal of human life is to love God. Bhakti is the one essential thing. To know God through jnana and reasoning is extremely difficult."
Then the Master sang:
Who is there that can understand what Mother Kali is?
Even the six darsanas are powerless to reveal Her. . . .
The Master said, again: "The one goal of life is to cultivate love for God, the love that the milkmaids, the milkmen, and the cowherd boys of Vrindavan felt for Krishna. When Krishna went away to Mathura, the cowherds roamed about weeping bitterly because of their separation from Him."
Saying this the Master sang, with his eyes turned upward:
Just now I saw a youthful cowherd
With a young calf in his arms;
There he stood, by one hand holding
The branch of a young tree.
"Where are You, Brother Kanai?" he cried;
But "Kanai" scarcely could he utter;
"Ka" .was as much as he could say.
He cried, "Where are You, Brother?"
And his eyes were filled with tears.
When M. heard this song of the Master's, laden with love, his eyes were moist with tears.
April 2, 1882
Sri Ramakrishna was sitting in the drawing-room of Keshab Chandra Sen's house in Calcutta; it was five o'clock in the afternoon. When Keshab was told of his arrival, he came to the drawing-room dressed to go out, for he was about to call on a sick friend. Now he cancelled his plan. The Master said to him: "You have so many things to attend to. Besides, you have to edit a newspaper. You have no time to come to Dakshineswar; so I have come to see you. When I heard of your illness I vowed green coconut and sugar to the Divine Mother for your recovery. I said to Her, 'Mother, if something happens to Keshab, with whom shall I talk in Calcutta?'"
Sri Ramakrishna spoke to Pratap and the other Brahmo devotees. M. was seated nearby. Pointing to him, the Master said to Keshab: "Will you please ask him why he doesn't come to Dakshineswar any more? He repeatedly tells me he is not attached to his wife and children." M. had been paying visits to the Master for about a month; his absence for a time from Dakshineswar called forth this remark. Sri Ramakrishna had asked M. to write to him, if his coming were delayed.
Pundit Samadhyayi was present. The Brahmo devotees introduced him to Sri Ramakrishna as a scholar well versed in the Vedas and the other scriptures. The Master said, "Yes, I can see inside him through his eyes, as one can see the objects in a room through the glass door."
Trailokya sang. Suddenly the Master stood up and went into samadhi, repeating the Mother's name. Coming down a little to the plane of sense consciousness, he danced and sang:
I drink no ordinary wine, but Wine of Everlasting Bliss,
As I repeat my Mother Kali's name;
It so intoxicates my mind that people take me to be drunk!
First my guru gives molasses for the making of the Wine;
My longing is the ferment to transform it.
Knowledge, the maker of the Wine, prepares it for me then;
And when it is done, my mind imbibes it from the bottle of the mantra,
Taking the Mother's name to make it pure.
Drink of this Wine, says Ramprasad, and the four fruits of life are yours.
The Master looked at Keshab tenderly, as if Keshab were his very own. He seemed to fear that Keshab might belong to someone else, that is to say, that he might become a worldly person. Looking at him, the Master sang again:
We are afraid to speak, and yet we are afraid to keep still;
Our minds, O Radha, half believe that we are about to lose you!
We tell you the secret that we know -
The secret whereby we ourselves, and others, with our help,
Have passed through many a time of peril;
Now it all depends on you.
Quoting the last part of the song, he said to Keshab: "That is to say, renounce everything and call on God. He alone is real; all else is illusory. Without the realization of God everything is futile. This is the great secret."
The Master sat down again and began to converse with the devotees. For a while he listened to a piano recital, enjoying it like a child. Then he was taken to the inner apartments, where he was served with refreshments and the ladies saluted him.
As the Master was leaving Keshab's house, the Brahmo devotees accompanied him respectfully to his carriage.
Sunday, April 9, 1882
Sri Ramakrishna was seated with his devotees in the drawing-room of Prankrishna Mukherji's house in Calcutta; it was between one and two o'clock in the afternoon. Since Colonel Viswanath (The Resident of the Nepalese Government in Calcutta, and a devotee of the Master.) lived in that neighbourhood, the Master intended to visit him before going to see Keshab at the Lily Cottage. A number of neighbours and other friends of Prankrishna had been invited to meet Sri Ramakrishna. They were all eager to hear his words.
MASTER: "God and His glory. This universe is His glory. People see His glory and forget everything. They do not seek God, whose glory is this world. All seek to enjoy 'woman and gold'. But there is too much misery and worry in that. This world is like the whirlpool of the Visalakshi. (A stream near Sri Ramakrishna's birth-place.) Once a boat gets into it there is no hope of its rescue. Again, the world is like a thorny bush: you have hardly freed yourself from one set of thorns before you find yourself entangled in another. Once you enter a labyrinth you find it very difficult to get out. Living in the world, a man becomes scared, as it were."
A DEVOTEE: "Then what is the way, sir?"
MASTER: "Prayer and the company of holy men. You cannot get rid of an ailment without the help of a physician. But it is not enough to be in the company of religious people only for a day. You should constantly seek it, for the disease has become chronic. Again, you can't understand the pulse rightly unless you live with a physician. Moving with him constantly, you learn to distinguish between the pulse of phlegm and the pulse of bile."
DEVOTEE: "What is the good of holy company?"
MASTER: "It begets yearning for God. It begets love of God. Nothing whatsoever is achieved in spiritual life without yearning. By constantly living in the company of holy men, the soul becomes restless for God. This yearnihg is like the state of mind of a man who has someone ill in the family. His mind is in a state of perpetual restlessness, thinking how the sick person may be cured. Or again, one should feel a yearning for God like the yearning of a man who has lost his job and is wandering from one office to another in search of work. If he is rejected at a certain place which has no vacancy, he goes there again the next day and inquires, 'Is there any vacancy today?'
"There is another way: earnestly praying to God. God is our very own. We should say to Him: 'O God, what is Thy nature? Reveal Thyself to me. Thou must show Thyself to me; for why else hast Thou created me?' Some Sikh devotees once said to me, 'God is full of compassion.' I said: 'But why should we call Him compassionate? He is our Creator. What is there to be wondered at if He is kind to us? Parents bring up their children. Do you call that an act of kindness? They must act that way.' Therefore we should force our demands on God. He is our Father and Mother, isn't He? It the son demands his patrimony and gives up food and drink in order to enforce his demand, then the parents hand his share over to him three years before the legal time. Or when the child demands some pice from his mother, and says over and over again: 'Mother, give me a couple of pice. I beg you on my knees!' - then the mother, seeing his earnestness, and unable to bear it any more, tosses the money to him.
"There is another benefit from holy company. It helps one cultivate discrimination between the Real and the unreal. God alone is the Real, that is to say, the Eternal Substance, and the world is unreal, that is to say, transitory. As soon as a man finds his mind wandering away to the unreal, he should apply discrimination. The moment an elephant stretches out its trunk to eat a plaintain-tree in a neighbour's garden, it gets a blow from the iron goad of the driver."
A NEIGHBOUR: "Why does a man have sinful tendencies?"
MASTER: "In God's creation there are all sorts of things. He has created bad men as well as good men. It is He who gives us good tendencies, and it is He again who gives us evil tendencies."
NEIGHBOUR: "In that case we aren't responsible for our sinful actions, are we?"
MASTER: "Sin begets its own result. This is God's law. Won't you burn your tongue if you chew a chilli? In his youth Mathur led a rather fast life; so he suffered from various diseases before his death.
"One may not realize this in youth. I have looked into the hearth in the kitchen of the Kali temple when logs are being burnt. At first the wet wood bums rather well. It doesn't seem then that it contains much moisture. But when the wood is sufficiently burnt, all the moisture runs back to one end. At last water squirts from the fuel and puts out the fire.
"So one should be careful about anger, passion, and greed. Take, for instance, the case of Hanuman. In a fit of anger he burnt Ceylon. At last he remembered that Sita was living in the asoka grove. Then, he began to treble lest the fire should injure her."
NEIGHBOUR: "Why has God created wicked people?"
MASTER: "That is His will, His play. In His maya there exists avidya as well as vidya. Darkness is needed too. It reveals all the more the glory of light. There is no doubt that anger, lust, and greed are evils. Why, then, has God created them? In order to create saints. A man becomes a saint by conquering the senses. Is there anything impossible for a man who has subdued his passions? He can even realize God, through His grace. Again, see how His whole play of creation is perpetuated through lust. "Wicked people are needed too. At one time the tenants of an estate became unruly. The landlord had to send Golak Choudhury, who was a ruffian. He was such a harsh administrator that the tenants trembled at the very mention of his name.
"There is need of everything. Once Sita said to her Husband: 'Rama, it would be grand if every house in Ayodhya were a mansion! I find many houses old and dilapidated.' 'But, my dear,' said Rama, 'if all the houses were beautiful ones, what would the masons do?' (Laughter.) God has created all kinds of things. He has created good trees, and poisonous plants and weeds as well. Among the animals there are good, bad, and all kinds of creatures - tigers, lions, snakes, and so on."
NEIGHBOUR: "Sir, is it ever possible to realize God while leading the life of a householder?"
MASTER: "Certainly. But as I said just now, one must live in holy company and pray unceasingly. One should weep for God. When the impurities of the mind are thus washed away, one realizes God. The mind is like a needle covered with mud, and God is like a magnet. The needle cannot be united with the magnet unless it is free from mud. Tears wash away the mud, which is nothing but lust, anger, greed, and other evil tendencies, and the inclination to worldly enjoyments as well. As soon as the mud is washed away, the magnet attracts the needle, that is to say, man realizes God. Only the pure in heart see God. A fever patient has an excess of the watery element in his system. What can quinine do for him unless that is removed?"
"Why shouldn't one realize God while living in the world? But, as I said, one must live in holy company, pray to God, weeping for His grace, and now and then go into solitude. Unless the plants on a foot-path are protected at first by fences, they are destroyed by cattle."
NEIGHBOUR: "Then householders, too, will have the vision of God, won't they?"
MASTER: "Everybody will surely be liberated. But one should follow the instructions of the guru; if one follows a devious path, one will suffer in trying to retrace one's steps. It takes a long time to achieve liberation. A man may fail to obtain it in this life. Perhaps he will realize God only after many births. Sages like Janaka performed worldly duties. They performed them, bearing God in their minds, as a dancing-girl dances, keeping jars or trays on her head. Haven't you seen how the women in northwest India walk, talking and laughing while carrying water-pitchers on their heads?"
NEIGHBOUR "You just referred to the instructions of the guru. How shall we find him?"
MASTER: "Anyone and everyone cannot be a guru. A huge timber floats on the water and can carry animals as well. But a piece of worthless wood sinks, if a man sits on it, and drowns him. Therefore in every age God incarnates Himself as the guru, to teach humanity. Satchidananda alone is the guru.
"What is knowledge? And what is the nature of this ego? 'God alone is the Doer, and none else' - that is knowledge. I am not the doer; I am a mere instrument in His hand. Therefore I say: 'O Mother, Thou art the Operator and I am the machine. Thou art the Indweller and I am the house. Thou art the Driver and I am the carriage. I move as Thou movest me. I do as Thou makest me do. I speak as Thou makest me speak. Not I, not I, but Thou, but Thou.'"
From Prankrishna's house the Master went to Colonel Viswanath's and from there to the Lily Cottage.
VISIT TO VIDYASAGAR
Iswar Chandra Vidyasagar - Master's visit to the scholar - Uninspired scholarship condemned - The world of duality - Transcendental nature of Brahman - Brahman cannot be expressed in words - Parable of ant and sugar hill - Parable of salt doll - Rishis of ancient India - Jnani and vijnani - Path of love is easy - God's supernatural powers - Different manifestations of God's power - Ego causes our sufferings - Evil of "I" and "mine" - Power of faith - Brahman and Sakti are identical - Growth of divine love lessens worldly duties - Parable of the wood-cutter.
August 5, 1882
PUNDIT ISWAR CHANDRA VIDYASAGAR was born in the village of Beersingh, not far from Kamarpukur, Sri Ramakrishna's birth-place. He was known as a great scholar, educator, writer, and philanthropist. One of the creators of modern Bengali, he was also well versed in Sanskrit grammar and poetry. His generosity made his name a household word with his countrymen, most of his income being given in charity to widows, orphans, indigent students, and other needy people. Nor was his compassion limited to human beings: he stopped drinking milk for years so that the calves should not be deprived of it, and he would not drive in a carriage for fear of causing discomfort to the horses. He was a man of indomitable spirit, which he showed when he gave up the lucrative position of principal of the Sanskrit College of Calcutta because of a disagreement with the authorities. His affection for his mother was especially deep. One day, in the absence of a ferry-boat, he swam a raging river at the risk of his life to fulfil her wish that he should be present at his brother's wedding. His whole life was one of utter simplicity. The title Vidyasagar, meaning "Ocean of Learning", was given him in recognition of his vast erudition.
Sri Ramakrishna had long wanted to visit Iswar Chandra Vidyasagar. Learning from M. that he was a teacher at Vidyasagar's school, the Master asked: "Can you take me to Vidyasagar? I should like very much to see him." M. told Iswar Chandra of Sri Ramakrishna's wish, and the pundit gladly agreed that M. should bring the Master, some Saturday afternoon at four o'clock. He only asked M. what kind of paramahamsa the Master was, saying, "Does he wear an ochre cloth?" M. answered: "No, sir. He is an unusual person. He wears a red-bordered cloth and polished slippers. He lives in a room in Rani Rasmani's temple garden. In his room there is a couch with a mattress and mosquito net. He has no outer indication of holiness. But he doesn't know anything except God. Day and night he thinks of God alone."
On the afternoon of August 5 the Master left Dakshineswar in a hackney carriage, accompanied by Bhavanath, M., and Hazra. Vidyasagar lived in Badurbagan, in central Calcutta, about six miles from Dakshineswar. On the way Sri Ramakrishna talked with his companions; but as the carriage neared Vidyasagar's house his mood suddenly changed. He was overpowered with divine ecstasy. Not noticing this, M. pointed out the garden house where Raja Rammohan Roy had lived. The Master was annoyed and said, "I don't care about such things now. He was going into an ecstatic state.
The carriage stopped in front of Vidyasagar's house. The Master alighted, supported by M., who then led the way. In the courtyard were many flowering plants. As the Master walked to the house he said to M., like a child, pointing to his shirt-button: "My shirt is unbuttoned. Will that offend Vidyasagar?" "Oh, no!" said M. "Don't be anxious about it. Nothing about you will be offensive. You don't have to button your shirt." He accepted the assurance simply, like a child.
Vidyasagar was about sixty-two years old, sixteen or seventeen years older than the Master. He lived in a two-storey house built in the English fashion, with lawns on all sides and surrounded by a high wall. After climbing the stairs to the second floor, Sri Ramakrishna and his devotees entered a room at the far end of which Vidyasagar was seated facing them, with a table in front of him. To the right of the table was a bench. Some friends of their host occupied chairs on the other two sides.
Vidyasagar rose to receive the Master. Sri Ramakrishna stood in front of the bench, with one hand resting on the table. He gazed at Vidyasagar, as if they had known each other before, and smiled in an ecstatic mood. In that mood he remained standing a few minutes. Now and then, to bring his mind back to normal consciousness, he said, "I shall have a drink of water."
In the meantime the young members of the household and a few friends and relatives of Vidyasagar had gathered around. Sri Ramakrishna, still in an ecstatic mood, sat on the bench. A young man, seventeen or eighteen years old, who had come to Vidyasagar to seek financial help for his education, was seated there. The Master sat down at a little distance from the boy, saying in an abstracted mood: "Mother, this boy is very much attached to the world. He belongs to Thy realm of ignorance."
Vidyasagar told someone to bring water and asked M. whether the Master would like some sweetmeats also. Since M. did not object, Vidyasagar himself went eagerly to the inner apartments and brought the sweets. They were placed before the Master. Bhavanath and Hazra also received their share. When they were offered to M., Vidyasagar said: "Oh, he is like one of the family. We needn't worry about him." Referring to a young devotee, the Master said to Vidyasagar: "He is a nice young man and is sound at the core. He is like the river Phalgu. The surface is covered with sand; but if you dig a little you will find water flowing underneath."
After taking some of the sweets, the Master, with a smile, began to speak to Vidyasagar. Meanwhile the room had become filled with people; some were standing and others were seated.
MASTER: "Ah! Today, at last, I have come to the ocean. Up till now I have seen only canals, marshes, or a river at the most. But today I am face to face with the sagar, the ocean." (All laugh.)
VIDYASAGAR (smiling): "Then please take home some salt water." (Laughter.)
MASTER: "Oh, no! Why salt water? You aren't the ocean of ignorance. You are the ocean of vidya, knowledge. You are the ocean of condensed milk." (All laugh.)
VIDYASAGAR: "Well, you may put it that way.
The pundit became silent. Sri Ramakrishna said: "Your activities are inspired by sattva. Though they are rajasic, they are influenced by sattva. Compassion springs from sattva. Though work for the good of others belongs to rajas, yet this rajas has sattva for its basis and is not harmful. Suka and other sages cherished compassion in their minds to give people religious instruction, to teach them about God. You are distributing food and learning. That is good too. If these activities are done in a selfless spirit they lead to God. But most people work for fame or to acquire merit. Their activities are not selfless. Besides, you are already a siddha." (Literally, "perfect" or "boiled"; the word is applied both to the perfected soul and to boiled things.)
VIDYASAGAR: "How is that, sir?"
MASTER (laughing): "When potatoes and other vegetables are well cooked, they become soft and tender. And you possess such a tender nature! You are so compassionate!" (Laughter.)
VIDYASAGAR (laughing): "But when the paste of kalai pulse is boiled it becomes all the harder."
MASTER: "But you don't belong to that class. Mere pundits are like diseased fruit that becomes hard and will not ripen at all. Such fruit has neither the freshness of green fruit nor the flavour of ripe. Vultures soar very high in the sky, but their eyes are fixed on rotten carrion on the ground. The book-learned are reputed to be wise, but they are attached to 'woman and gold'. Like the vultures, they are in search of carrion. They are attached to the world of ignorance. Compassion, love of God, and renunciation are the glories of true knowledge."
Vidyasagar listened to these words in silence. The others, too, gazed at the Master and were attentive to every word he said.
Vidyasagar was very reticent about giving religious instruction to others. He had studied Hindu philosophy. Once, when M. had asked him his opinion of it, Vidyasagar had said, "I think the philosophers have failed to explain what was in their minds." But in his daily life he followed all the rituals of Hindu religion and wore the sacred thread of a brahmin. About God he had once declared: "It is indeed impossible to know Him. What, then, should be our duty? It seems to me that we should live in such a way that, if others followed our example, this very earth would be heaven. Everyone should try to do good to the world."
Sri Ramakrishna's conversation now turned to the Knowledge of Brahman.
MASTER: "Brahman is beyond vidya and avidya, knowledge and ignorance. It is beyond maya, the illusion of duality.
"The world consists of the illusory duality of knowledge and ignorance. It contains knowledge and devotion, and also attachment to 'woman and gold; righteousness and unrighteousness; good and evil. But Brahman is unattached to these. Good and evil apply to the jiva, the individual soul, as do righteousness and unrighteousness; but Brahman is not at all affected by them.
"One man may read the Bhagavata by the light of a lamp, and another may commit a forgery by that very light; but the lamp is unaffected. The sun sheds its light on the wicked as well as on the virtuous.
"You may ask, 'How, then, can one explain misery and sin and unhappiness?' The answer is that these apply only to the jiva. Brahman is unaffected by them. There is poison in a snake; but though others may die if bitten by it, the snake itself is not affected by the poison.
"What Brahman is cannot be described. All things in the world - the Vedas, the Puranas, the Tantras, the six systems of philosophy - have been defiled, like food that has been touched by the tongue, for they have been read or uttered by the tongue. Only one thing has not been defiled in this way, and that is Brahman. No one has ever been able to say what Brahman is."
VIDYASAGAR (to his friends): "Oh! That is a remarkable statement. I have learnt something new today."
MASTER: "A man had two sons. The father sent them to a preceptor to learn the Knowledge of Brahman. After a few years they returned from their preceptor's house and bowed low before their father. Wanting to measure the depth of their knowledge of Brahman, he first questioned the older of the two boys. 'My child,' he said, 'you have studied all the scriptures. Now tell me, what is the nature of Brahman?' The boy began to explain Brahman by reciting various texts from the Vedas. The father did not say anything. Then he asked the younger son the same question. But the boy remained silent and stood with eyes cast down. No word escaped his lips. The father was pleased and said to him: 'My child, you have understood a little of Brahman. What It is cannot be expressed in words.'
"Men often think they have understood Brahman fully. Once, an ant went to a hill of sugar. One grain filled its stomach. Taking another grain in its mouth it started homeward. On its way it thought, 'Next time I shall carry home the whole hill.' That is the way shallow minds think. They don't know that Brahman is beyond one's words and thought. However great a man may be, how much can he know of Brahman? Sukadeva and sages like him may have been big ants; but even they could carry at the utmost eight or ten grains of sugar!
"As for what has been said in the Vedas and the Puranas, do you know what it is like? Suppose a man has seen the ocean, and somebody asks him, 'Well, what is the ocean like?' The first man opens his mouth as wide as he can and says: 'What a sight! What tremendous waves and sounds!' The description of Brahman in the sacred books is like that. It is said in the Vedas that Brahman is of the nature of Bliss - It is Satchidananda.
"Suka and other sages stood on the shore of this Ocean of Brahman and saw and touched the water. According to one school of thought they never plunged into it. Those who do, cannot come back to the world again.
"In samadhi one attains the Knowledge of Brahman - one realizes Brahman In that state reasoning stops altogether, and man becomes mute. He has no power to describe the nature of Brahman.
"Once, a salt doll went to measure the depth of the ocean. (All laugh) It wanted to tell others how deep the water was. But this it could never do, for no sooner did it get into the water than it melted. Now who was there to report the ocean's depth?"
A DEVOTEE: "Suppose a man has obtained the Knowledge of Brahman in samadhi. Doesn't he speak any more?"
MASTER: "Sankaracharya (One of the greatest philosophers of India) retained the 'ego of Knowledge' in order to teach others. After the visien of Brahman a man becomes silent. He reasons about It as long as he has not realized It. If you heat butter in a pan on the stove, it makes a sizzling sound as long as the water it contains has not dried up. But when no trace of water is left the clarified butter makes no sound. If you put an uncooked cake of flour in that butter it sizzles again. But after the cake is cooked all sound stops. Just so, a man established in samadhi comes down to the relative plane of consciousness in order to teach others, and then he talks about God.
"The bee buzzes as long as it is not sitting on a flower. It becomes silent when it begins to sip the honey. But sometimes, intoxicated with the honey, it buzzes again.
"An empty pitcher makes a gurgling sound when it is dipped in water. When it fills up it becomes silent. (All laugh.) But if the water is poured from it into another pitcher, then you will hear the sound again. (Laughter)
"The rishis of old attained the Knowledge of Brahman. One cannot have this so long as there is the slightest trace of worldliness. How hard the rishis laboured! Early in the morning they would go away from the hermitage, and would spend the whole day in solitude, meditating on Brahman. At night they would return to the hermitage and eat a little fruit or roots. They kept their minds aloof from the objects of sight, hearing, touch, and other things of a worldly nature. Only thus did they realize Brahman as their own inner consciousness.
"But in the Kaliyuga, man, being totally dependent on food for life, cannot altogether shake off the idea that he is the body. In this state of mind it is not proper for him to say, 'I am He.' When a man does all sorts of worldly things, he should not say, 'I am Brahman.' Those who cannot give up attachment to worldly things, and who find no means to shake off the feeling of 'I', should rather cherish the idea, 'I am God's servant; I am His devotee.' One can also realize God by following the path of devotion.
"The jnani gives up his identification with worldly things, discriminating, 'Not this, not this'. Only then can he realize Brahman. It is like reaching the roof of a house by leaving the steps behind, one by one. But the vijnani, who is more intimately acquainted with Brahman, realizes something more. He realizes that the steps are made of the same materials as the roof: bricks, lime, and brick-dust. That which is realized intuitively as Brahman, through the eliminating process of 'Not this, not this', is then found to have become the universe and all its living beinga, The vijnani sees that the Reality which is nirguna, without attributes, is also saguna, with attributes.
"A man cannot live on the roof a long time. He comes down again. Those who realize Brahman in samadhi come down also and find that it is Brahman that has become the universe and its living beings. In the musical scale there are the notes sa, re, ga, ma, pa, dha, and ni; but one cannot keep one's voice on 'ni' a long time. The ego does not vanish altogether. The man coming down from samadhi perceives that it is Brahman that has become the ego, the universe, and all living beings. This is known as vijnana.
"The path of knowledge leads to Truth, as does the path that combines knowledge and love. The path of love, too, leads to this goal. The way of love is as true as the way of knowledge. All paths ultimately lead to the same Truth. But as long as God keeps the feeling of ego in us, it is easier to follow the path of love.
"The vijnani sees that Brahman is immovable and actionless, like Mount Sumeru. This universe consists of the three gunas - sattva, rajas, and tamas. They are in Brahman. But Brahman is unattached.
"The vijnani further sees that what is Brahman is the Bhagavan, the Personal God. He who is beyond the three gunas is the Bhagavan, with His six supernatural powers. Living beings, the universe, mind, intelligence, love, renunciation, knowledge - all these are the manifestations of His power. (With a laugh) If an aristocrat has neither house nor property, or if he has been forced to sell them, one doesn't call him an aristocrat any more. (All laugh.) God is endowed with the six supernatural powers. If He were not, who would obey Him? (All laugh.)
"Just see how picturesque this universe is! How many things there are! The sun, moon, and stars; and how many varieties of living beings! - big and small, good and bad, strong and weak - some endowed with more power, some with less."
VIDYASAGAR: "Has He endowed some with more power and others with less?"
MASTER: "As the All-pervading Spirit He exists in all beings, even in the ant. But the manifestations of His Power are different in different beings; otherwise, how can one person put ten to flight, while another can't face even one? And why do all people respect you? Have you grown a pair of horns? (Laughter.) You have more compassion and learning. Therefore people honour you and come to pay you their respects. Don't you agree with me?"
The Master continued: "There is nothing in mere scholarship. The object of study is to find means of knowing God and realizing Him. A holy man had a book. When asked what it contained, he opened it and showed that on all the pages were written the words 'Om Rama', and nothing else.
"What is the significance of the Gita? It is what you find by repeating the word ten times. It is then reversed into 'tagi', which means a person who has renounced everything for God. And the lesson of the Gita is: 'O man, renounce everything and seek God alone.' Whether a man is a monk or a householder, he has to shake off all attachment from his mind.
"Chaitanyadeva set out on a pilgrimage to southern India. One day he saw a man reading the Gita. Another man, seated at a distance, was listening and weeping. His eyes were swimming in tears. Chaitanyadeva asked him, 'Do you understand all this?' The man said, 'No, revered sir, I don't understand a word of the text.' 'Then why are you crying?' asked Chaitanya. The devotee said: 'I see Arjuna's chariot before me. I see Lord Krishna and Arjuna seated in front of it, talking. I see this and I weep.'
"Why does a vijnani keep an attitude of love toward God? The answer is that 'I-consciousness' persists. It disappears in the state of samadhi, no doubt, but it comes back. In the case of ordinary people the 'I' never disappears. You may cut down the aswattha tree, but the next day sprouts shoot up. (All laugh.) "Even after the attainment of Knowledge this 'I-consciousness' comes up, nobody knows from where. You dream of a tiger. Then you awake; but your heart keeps on palpitating! All our suffering is due to this 'I'. The cow cries, 'Hamba!', which means 'I'. That is why it suffers so much. It is yoked to the plough and made to work in rain and sun. Then it may be killed by the butcher. From its hide shoes are made, and also drums, which are mercilessly beaten. (Laughter.) Still it does not escape suffering. At last strings are made out of its entrails tor the bows used in carding cotton. Then it no longer says, 'Hamba! Hamba!', 'I! I!', but Tuhu! Tuhu!', Thou! Thou!' Only then are its troubles over. O Lord, I am the servant; Thou art the Master. I am the child; Thou art the Mother.
"Once Rama asked Hanuman, 'How do you look on Me?' And Hanuman replied: 'O Rama, as long as I have the feeling of "I", I see that Thou art the whole and I am a part; Thou art the Master and I am Thy servant. But when, O Rama, I have the knowledge of Truth, then I realize that Thou art I, and I am Thou.'
"The relationship of master and servant is the proper one. Since this 'I' must remain, let the rascal be God's servant.
"'I' and 'mine' - these constitute ignorance. 'My house', 'my wealth', 'my learning', 'my possessions' - the attitude that prompts one to say such things comes of ignorance. On the contrary, the attitude born of Knowledge is: 'O God, Thou art the Master, and all these things belong to Thee. House, family, children, attendants, friends, are Thine.'
"One should constantly remember death. Nothing will survive death. We are born into this world to perform certain duties, like the people who come from the countryside to Calcutta on business. If a visitor goes to a rich man's garden, the superintendent says to him, 'This is our garden', This is our lake', and so forth. But if the superintendent is dismissed for some misdeed deed, he can't carry away even his mango-wood chest. He sends it secretly by the gate-keeper. (Laughter)
"God laughs on two occasions. He laughs when the physician says to the patient's mother, 'Don't be afraid, mother; I shall certainly cure your boy.' God laughs, saying to Himself, 'I am going to take his life, and this man says he will save it!' The physician thinks he is the master, forgetting that God is the Master. God laughs again when two brothers divide their land with a string, saying to each other, 'This side is mine and that side is yours.' He laughs and says to Himself, The whole universe belongs to Me, but they say they own this portion or that portion.'
"Can one know God through reasoning? Be His servant, surrender yourself to Him, and then pray to Him.
(To Vidyasagar, with a smile) "Well, what is your attitude?"
VIDYASAGAR (smiling): "Someday I shall confide it to you." (All laugh.)
MASTER (laughing): "God cannot be realized through mere scholarly reasoning."
Intoxicated with divine love, the Master sang:
Who is there that can understand what Mother Kali is?
Even the six darsanas are powerless to reveal Her.
It is She, the scriptures say, that is the Inner Self
Of the yogi, who in Self discovers all his joy;
She that, of Her own sweet will, inhabits every living thing.
The macrocosm and microcosm rest in the Mother's womb;
Now do you see how vast it is? In the Muladhara
The yogi meditates on Her, and in the Sahasrara:
Who but Siva has beheld Her as She really is?
Within the lotus wilderness She sports beside Her Mate, the Swan. (Siva the Absolute)
When man aspires to understand Her, Ramprasad must smile;
To think of knowing Her, he says, is quite as laughable
As to imagine one can swim across the boundless sea.
But while my mind has understood, alas! my heart has not;
Though but a dwarf, it still would strive to make a captive of the moon.
Continuing, the Master said: "Did you notice?
The macrocosm and microcosm rest in the Mother's womb;
Now do you see how vast it is?
"Again, the poet says:
Even the six darsanas are powerless to reveal Her.
She cannot be realized by means of mere scholarship.
"One must have faith and love. Let me tell you how powerful faith is. A man was about to cross the sea from Ceylon to India. Bibhishana said to him: 'Tie this thing in a corner of your wearing-cloth, and you will cross the sea safely. You will be able to walk on the water. But be sure not to examine it, or you will sink.' The man was walking easily on the water of the sea - such is the strength of faith - when, having gone part of the way, he thought, 'What is this wonderful thing Bibhishana has given me, that I can walk even on the water?' He untied the knot and found only a leaf with the name of Rama written on it. 'Oh, just this!' he thought, and instantly he sank.
"There is a popular saying that Hanuman jumped over the sea through his faith in Rama's name, but Rama Himself had to build a bridge.
"If a man has faith in God, then he need not be afraid though he may have committed sin - nay, the vilest sin."
Then Sri Ramakrishna sang a song glorifying the power of faith:
If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be? . . .
The Master continued: "Faith and devotion. One realizes God easily through devotion. He is grasped through ecstasy of love."
With these words the Master sang again:
How are you trying, O my mind, to know the nature of God?
You are groping like a madman locked in a dark room.
He is grasped through ecstatic love; how can you fathom Him without it?
Only through affirmation, never negation, can you know Him;
Neither through Veda nor through Tantra nor the six darsanas.
It is in love's elixir only that He delights, O mind;
He dwells in the body's inmost depths, in Everlasting Joy.
And, for that love, the mighty yogis practise yoga from age to age;
When love awakes, the Lord, like a magnet, draws to Him the soul.
He it is, says Ramprasad, that I approach as Mother;
But must I give away the secret, here in the market-place?
From the hints I have given, O mind, guess what that Being is!
While singing, the Master went into samadhi. He was seated on the bench, facing west, the palms of his hands joined together, his body erect and motionless. Everyone watched him expectantly. Vidyasagar, too, was speechless and could not take his eyes from the Master.
After a time Sri Ramakrishna showed signs of regaining the normal state. He drew a deep breath and said with a smile: "The means of realizing God are ecstasy of love and devotion - that is, one must love God. He who is Brahman is addressed as the Mother,
He it is, says Ramprasad, that I approach as Mother;
But must I give away the secret, here in the market-place?
From the hints I have given, O mind, guess what that Being is!
"Ramprasad asks the mind only to guess the nature of God. He wishes it to understand that what is called Brahman in the Vedas is addressed by him as the Mother. He who is attributeless also has attributes. He who is Brahman is also Sakti. When thought of as inactive, He is called Brahman, and when thought of as the Creator, Preserver, and Destroyer, He is called the Primordial Energy, Kali.
"Brahman and Sakti are identical, like fire and its power to burn. When we talk of fire we automatically mean also its power to burn. Again, the fire's power to burn implies the fire itself. If you accept the one you must accept the other.
"Brahman alone is addressed as the Mother. This is because a mother is an object of great love. One is able to realize God just through love. Ecstasy of feeling, devotion, love, and faith - these are the means. Listen to a song:
As is a man's meditation, so is his feeling of love;
As is a man's feeling of love, so is his gain;
And faith is the root of all.
If in the Nectar Lake of Mother Kali's feet
My mind remains immersed,
Of little use are worship, oblations, or sacrifice.
"What is needed is absorption in God - loving Him intensely. The 'Nectar Lake' is the Lake of Immortality. A man sinking in It does not die, but becomes immortal. Some people believe that by thinking of God too much the mind becomes deranged; but that is not true. God is the Lake of Nectar, the Ocean of Immortality. He is called the 'Immortal' in the Vedas. Sinking in It, one does not die, but verily transcends death.
Of little use are worship, oblations, or sacrifice.
If a man comes to love God, he need not trouble himself much about these activities. One needs a fan only as long as there is no breeze. The fan may be laid aside if the southern breeze blows. Then what need is there of a fan?
(To Vidyasagar) "The activities that you are engaged in are good. It is very good if you can perform them in a selfless spirit, renouncing egotism, giving up the idea that you are the doer. Through such action one develops love and devotion to God, and ultimately realizes Him.
"The more you come to love God, the less you will be inclined to perform action. When the daughter-in-law is with child, her mother-in-law gives her less work to do. As time goes by she is given less and less work. When the time of delivery nears, she is not allowed to do any work at all, lest it should hurt the child or cause difficulty at the time of birth.
"By these philanthropic activities you are really doing good to yourself. If you can do them disinterestedly, your mind will become pure and you will develop love of God. As soon as you have that love you will realize Him.
"Man cannot really help the world. God alone does that - He who has created the sun and the moon, who has put love for their children in parents' hearts, endowed noble souls with compassion, and holy men and devotees with divine love. The man who works for others, without any selfish motive, really does good to himself.
"There is gold buried in your heart, but you are not yet aware of it. It is covered with a thin layer of clay. Once you are aware of it, all these activities of yours will lessen. After the birth of her child, the daughter-in-law in the family busies herself with it alone. Everything she does is only for the child. Her mother-in-law doesn't let her do any household duties.
"Go forward. A wood-cutter once entered a forest to gather wood. A brahmachari said to him, 'Go forward.' He obeyed the injunction and discovered some sandal-wood trees. After a few days he reflected, 'The holy man asked me to go forward. He didn't tell me to stop here.' So he went forward and found a silver-mine. After a few days he went still farther and discovered a gold-mine, and next, mines of diamonds and precious stones. With these he became immensely rich.
"Through selfless work, love of God grows in the heart. Then, through His grace, one realizes Him in course of time. God can be seen. One can talk to Him as I am talking to you."
In silent wonder they all sat listening to the Master's words. It seemed to them that the Goddess of Wisdom Herself, seated on Sri Ramakrishna's tongue, was addressing these words not merely to Vidyasagar, but to all humanity for its good.
It was nearly nine o'clock in the evening. The Master was about to leave.
MASTER (to Vidyasagar, with a smile): "The words I have spoken are really superfluous. You know all this; you simply aren't conscious of it. There are countless gems in the coffers of Varuna. But he himself isn't aware of them."
VIDYASAGAR (with a smile): "You may say as you like."
MASTER (smiling): "Oh, yes. There are many wealthy people who don't know the names of all their servants, and are even unaware of many of the precious things in their houses." (All laugh)
Everybody was delighted with the Master's conversation. Again addressing Vidyasagar, he said with a smile: "Please visit the temple garden some time - I mean the garden of Rasmani. It's a charming place."
VIDYASAGAR: "Oh, of course I shall go. You have so kindly come here to see me, and shall I not return your visit?"
MASTER: "Visit me? Oh, never think of such a thing!"
VIDYASAGAR: "Why, sir? Why do you say that? May I ask you to explain?"
MASTER (smiling): "You see, we are like small fishing-boats. (All smile.) We can ply in small canals and shallow waters and also in big rivers. But you are a ship. You may run aground on the way!" (All laugh.)
Vidyasagar remained silent. Sri Ramakrishna said with a laugh, "But even a ship can go there at this season."
VIDYASAGAR (smiling): "Yes, this is the monsoon season." (All laugh.)
M. said to himself: "This is indeed the monsoon season of newly awakened love. At such times one doesn't care for prestige or formalities."
Sri Ramakrishna then took leave of Vidyasagar, who with his friends escorted the Master to the main gate, leading the way with a lighted candle in his hand. Before leaving the room, the Master prayed for the family's welfare, going into an ecstatic mood as he did so.
As soon as the Master and the devotees reached the gate, they saw an unexpected sight and stood still. In front of them was a bearded gentleman of fair complexion, aged about thirtv-six. He wore his clothes like a Bengali, but on his head was a white turban tied after the fashion of the Sikhs. No sooner did he see the Master than he fell prostrate before him, turban and all.
When he stood up the Master said: "Who is this? Balaram? Why so late in the evening?"
BALARAM: "I have been waiting here a long time, sir."
MASTER: "Why didn't you come in?"
BALARAM: "All were listening to you. I didn't like to disturb you."
The Master got into the carriage with his companions.
VIDYASAGAR (to M., softly): "Shall I pay the carriage hire?"
M: "Oh, don't bother, please. It is taken care of."
Vidyasagar and his friends bowed to Sri Ramakrishna, and the carriage started for Dakshineswar. But the little group, with the venerable Vidyasagar at their head holding the lighted candle, stood at the gate and gazed after the Master until he was out of sight.
ADVICE TO HOUSEHOLDERS
Secret of divine communion - Master's respect for other faiths - Many names of one God - Spiritual disciplines necessary at the beginning - "Woman and gold" is the obstruction to yoga - God and worldly duties - Duty toward family - Different groups of devotees - Different moods of aspirants - Seeing God everywhere - Worship of the Divine Mother - Master's attitude toward women - His love for Narendra - Krishnakishore's faith - Master's outspokenness - His anguish at worldly talk - His ecstasy in kirtan - A devotee's dream - Disciplines of Tantra - All is possible with God - Discrimination and dispassion - Futility of mere lecturing - Purification of mind - Narendra's many virtues - Meditation on God with form - Brahman and Divine Incarnations - Master's ecstasy at Vrindavan.
August 13, 1882
THE MASTER WAS CONVERSING with Kedar and some other devotees in his room in the temple garden. Kedar was a government official and had spent several years at Dacca, in East Bengal, where he had become a friend of Vijay Goswami. The two would spend a great part of their time together, talking about Sri Ramakrishna and his spiritual experiences. Kedar had once been a member of the Brahmo Samaj. He followed the path of bhakti. Spiritual talk always brought tears to his eyes.
It was five o'clock in the afternoon. Kedar was very happy that day, having arranged a religious festival for Sri Ramakrishna. A singer had been hired by Ram, and the whole day passed in joy.
The Master explained to the devotees the secret of communion with God.
MASTER: "With the realization of Satchidananda one goes into samadhi. Then duties drop away. Suppose I have been talking about the ostad and he arrives. What need is there of talking about him then? How long does the bee buzz around? So long as it isn't sitting on a flower. But it will not do for the sadhaka to renounce duties. He should perform his duties, such as worship, japa, meditation, prayer, and pilgrimage.
"If you see someone engaged in reasoning even after he has realized God, you may liken him to a bee, which also buzzes a little even while sipping honey from a flower."
The Master was highly pleased with the ostad's music. He said to the musician, "There is a special manifestation of God's power in a man who has any outstanding gift, such as proficiency in music."
MUSICIAN: "Sir, what is the way to realize God?"
MASTER: "Bhakti is the one essential thing. To be sure. God exists in all beings. Who, then, is a devotee? He whose mind dwells on God. But this is not possible as long as one has egotism and vanity. The water of God's grace cannot collect on the high mound of egotism. It runs down. I am a mere machine.
(To Kedar and the other devotees) "God can be realized through all paths. All religions are true. The important thing is to reach the roof. You can reach it by stone stairs or by wooden stairs or by bamboo steps or by a rope. You can also climb up by a bamboo pole.
"You may say that there are many errors and superstitions in another religion. I should reply: Suppose there are. Every religion has errors. Everyone thinks that his watch alone gives the correct time. It is enough to have yearning for God. It is enough to love Him and feel attracted to Him. Don't you know that God is the Inner Guide? He sees the longing of our heart and the yearning of our soul. Suppose a man has several sons. The older boys address him distinctly as 'Baba' or 'Papa', but the babies can at best call him 'Ba' or 'Pa'. Now, will the father be angry with those who address him in this indistinct way? The father knows that they too are calling him, only they cannot pronounce his name well. All children are the same to the father. Likewise, the devotees call on God alone, though by different names. They call on one Person only. God is one, but His names are many."
Thursday, August 24, 1882
Sri Ramakrishna was talking to Hazra on the long northeast verandah of his room, when M. arrived. He saluted the Master reverently.
MASTER: "I should like to visit Iswar Chandra Vidyasagar a few times more. The painter first draws the general outlines and then puts in the details and colours at his leisure. The moulder first makes the image out of clay, then plasters it, then gives it a coat of whitewash, and last of all paints it with a brush. All these steps must be taken successively. Vidyasagar is fully ready, but his inner stuff is covered with a thin layer. He is now engaged in doing good works; but he doesn't know what is within himself. Gold is hidden within him. God dwells within us. If one knows that, one feels like giving up all activities and praying to God with a yearning soul."
So the Master talked with M. - now standing, now pacing up and down the long verandah.
MASTER: "A little spiritual discipline is necessary in order to know what lies within."
M: "Is it necessary to practise discipline all through life?"
MASTER: "No. But one must be up and doing in the beginning. After that one need not work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is passing through waves, storms, high wind, or around the curves of a river; but he relaxes after steering through them. As soon as the boat passes the curves and the helmsman feels a favourable wind, he sits comfortably and just touches the rudder. Next he prepares to unfurl the sail and gets ready for a smoke. Likewise, the aspirant enjoys peace and calm after passing the waves and storms of 'woman and gold'.
"Some are born with the characteristics of the yogi; but they too should be careful. It is 'woman and gold' alone that is the obstacle; it makes them deviate from the path of yoga and drags them into worldliness. Perhaps they have some desire for enjoyment. After fulfilling their desire, they again direct their minds to God and thus recover their former state of mind, fit for the practise of yoga.
"Have you ever seen the spring trap for fish, called the 'satka-kal'?"
M: "No, sir, I haven't seen it."
MASTER: 'They use it in our part of the country. One end of a bamboo pole is fastened in the ground, and the other is bent over with a catch. From this end a line with a hook hangs over the water, with bait tied to the hook. When the fish swallows the bait, suddenly the bamboo jumps up and regains its upright position.
"Again, take a pair of scales, for example. If a weight is placed on one side, the lower needle moves away from the upper one. The lower needle is the mind, and the upper one, God. The meeting of the two is yoga.
"Unless the mind becomes steady there cannot be yoga. It is the wind of worldliness that always disturbs the mind, which may be likened to a candle-flame. If that flame doesn't move at all, then one is said to have attained yoga.
'Woman and gold' alone is the obstacle to 'yoga. Always analyse what you see. What is there in the. body of a woman? Only such things as blood, flesh, fat, entrails, and the like. Why should one love such a body?
"Sometimes I used to assume a rajasic mood in order to practise renunciation. Once I had the desire to put on a gold-embroidered robe, wear a ring on my finger, and smoke a hubble-bubble with a long pipe. Mathur Babu procured all these things for me. I wore the gold-embroidered robe and said to myself after a while, 'Mind! This is what is called a gold-embroidered robe.' Then I took it off and threw it away. I couldn't stand the robe any more. Again I said to myself, 'Mind! This is called a shawl, and this a ring, and this, smoking a hubble-bubble with a long pipe.' I threw those things away once for all, and the desire to enjoy them never arose in my mind again."
It was almost dusk. The Master and M. stood talking alone near the door on the southeast verandah.
MASTER (to M.): "The mind of the yogi is always fixed on God, always absorbed in the Self. You can recognize such a man by merely looking at him. His eyes are wide open, with an aimless look, like. the eyes of the mother bird hatching her eggs. Her entire mind is fixed on the eggs, and there is a vacant look in her eyes. Can you show me such a picture?"
M: "I shall try to get one."
As evening came on, the temples were lighted up. Sri Ramakrishna was seated on his small couch, meditating on the Divine Mother. Then he chanted the names of God. Incense was burnt in the room, where an oil lamp had been lighted. Sounds of conch-shells and gongs came floating on the air as the evening worship began in the temple of Kali. The light of the moon flooded all the quarters. The Master again spoke to M.
MASTER: "Perform your duties in an unselfish spirit. The work that Vidyasagar is engaged in is very good. Always try to perform your duties without desiring any result."
M: "Yes, sir. But may I know if one can realize God while performing one's duties? Can 'Rama' and 'desire' coexist? The other day I read in a Hindi couplet: 'Where Rama is, there desire cannot be; where desire is, there Rama cannot be.'"
MASTER: "All, without exception, perform work. Even to chant the name and glories of God is work, as is the meditation of the non-dualist on 'I am He'. Breathing is also an activity. There is no way of renouncing work altogether. So do your work, but surrender the result to God."
M: "Sir, may I make an effort to earn more money?"
MASTER: "It is permissible to do so to maintain a religious family. You may try to increase your income, but in an honest way. The goal of life is not the earning of money, but the service of God. Money is not harmful if it is devoted to the service of God."
M: "How long should a man feel obliged to do his duty toward his wife and children?"
MASTER: "As long as they-feel pinched for food and clothing. But one need not take the responsibility of a son when he is able to support himself. When the young fledgling learns to pick its own food, its mother pecks it if it comes to her for food."
M: "How long must one do one's duty?"
MASTER: "The blossom drops off when the fruit appears. One doesn't have to do one's duty after the attainment of God, nor does one feel like doing it then.
"If a drunkard takes too much liquor he cannot retain consciousness. If he takes only two or three glasses, he can go on with his work. As you advance nearer and nearer to God, He will reduce your activities little by little. Have no fear.
"Finish the few duties you have at hand, and then you will have peace. When the mistress of the house goes to bathe after finishing her cooking and other household duties, she won't come back, however you may shout after her."
M: "Sir, what is the meaning of the realization of God? What do you mean by God-vision? How does one attain it?"
MASTER: "According to the Vaishnavas the aspirants and the seers of God may be divided into different groups. These are the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. He who has just set foot on the path may be called a pravartaka. He may be called a sadhaka who has for some time been practising spiritual disciplines such as worship, japa, meditation, and the chanting of God's name and glories. He may be called a siddha who has known from his inner experience that God exists. An analogy is given in the Vedanta to explain this. The master of the house is asleep in a dark room. Someone is groping in the darkness to find him. He touches the couch and says, 'No, it is not he.' He touches the window and says, 'No, it is not he.' He touches the door and says, 'No, it is not he.' This is known in the Vedanta as the process of 'Neti, neti', 'Not this, not this'. At last his hand touches the master's body and he exclaims, 'Here he is!' In other words, he is now conscious of the 'existence' of the master. He has found him, but he doesn't yet know him intimately.
"There is another type, known as the siddha of the siddha, the 'supremely perfect'. It is quite a different thing when one talks to the master intimately, when one knows God very intimately through love and devotion. A siddha has undoubtedly attained God, but the 'supremely perfect' has known God very intimately.
"But in order to realize God, one must assume one of these attitudes: santa, dasya, sakhya, vatsalya, or madhur.
"Santa, the serene attitude. The rishis of olden times had this attitude toward God. They did not desire any worldly enjoyment. It is like the single-minded devotion of a wife to her husband. She knows that her husband is the embodiment of beauty and love, a veritable Madan.
"Dasya, the attitude of a servant toward his master. Hanuman had this attitude toward Rama. He felt the strength of a lion when he worked for Rama. A wife feels this mood also. She serves her husband with all her heart and soul. A mother also has a little of this attitude, as Yasoda had toward Krishna.
"Sakhya, the attitude of friendship. Friends say to one another, 'Come here and sit near me.' Sridama and other friends sometimes fed Krishna with fruit, part of which they had already eaten, and sometimes climbed on His shoulders.
"Vatsalya, the attitude of a mother toward her child. This was Yasoda's attitude toward Krishna. The wife, too, has a little of this. She feeds her husband with her very life-blood, as it were. The mother feels happy only when the child has eaten to his heart's content. Yasoda would roam about with butter in her hand, in order to feed Krishna.
"Madhur, the attitude of a woman toward her paramour. Radha had this attitude toward Krishna. The wife also feels it for her husband. This attitude includes all the other four."
M: "When one sees God does one see Him with these eyes?"
MASTER: "God cannot be seen with these physical eves. In the course of spiritual discipline one gets a 'love body', endowed with 'love eves', 'love ears', and so on. One sees God with those 'love eyes'. One hears the voice of God with those 'love ears'. One even gets a sexual organ made of love."
At these words M. burst out laughing. The Master continued, unannoyed, "With this 'love body' the soul communes with God."
M. again became serious.
MASTER: "But this is not possible without intense love of God. One sees nothing but God everywhere when one loves Him with great intensity. It is like a person with jaundice, who sees everything yellow. Then one feels, 'I am verily He.'
"A drunkard, deeply intoxicated, says, 'Verily I am Kali!' The gopis, intoxicated with love, exclaimed, 'Verily I am Krishna!
"One who thinks of God, day and night, beholds Him everywhere. It is like a man's seeing flames on all sides after he has gazed fixedly at one flame for some time."
"But that isn't the real flame", flashed through M.'s mind.
Sri Ramakrishna, who could read a man's inmost thought, said: "One doesn't lose consciousness by thinking of Him who is all Spirit, all Consciousness. Shivanath once remarked that too much thinking about God confounds the brain. Thereupon I said to him, 'How can one become unconscious by thinking of Consciousness?'"
M: "Yes, sir, I realize that. It isn't like thinking of an unreal object. How can a man lose his intelligence if he always fixes his mind on Him whose very nature is eternal Intelligence?"
MASTER (with pleasure): "It is through God's grace that you understand that. The doubts of the mind will not disappear without His grace. Doubts do not disappear without Self-realization.
"But one need not fear anything if one has received the grace of God. It is rather easy for a child to stumble if he holds his father's hand; but there can be no such fear if the father holds the child's hand. A man does not have to suffer any more if God, in His grace, removes his doubts and reveals Himself to him. But this grace descends upon him only after he has prayed to God with intense yearning of heart and practised spiritual discipline. The mother feels compassion for her child when she sees him running about breathlessly. She has been hiding herself; now she appears before the child."
"But why should God make us run about?" thought M.
Immediately Sri Ramakrishna said: "It is His will that we should run about a little. Then it is great fun. God has created the world in play, as it were. This is called Mahamaya, the Great Illusion. Therefore one must take refuge in the Divine Mother, the Cosmic Power Itself. It is She who has bound us with the shackles of illusion. The realization of God is possible only when those shackles are severed."
The Master continued: "One must propitiate the Divine Mother, the Primal Energy, in order to obtain God's grace. God Himself is Mahamaya, who deludes the world with Her illusion and conjures up the magic of creation, preservation, and destruction. She has spread this veil of ignorance before our eyes. We can go into the inner chamber only when She lets us pass through the door. Living outside, we see only outer objects, but not that Eternal Being, Existence-Knowledge-Bliss Absolute. Therefore it is stated in the Purana that deities like Brahma praised Mahamaya for the destruction of the demons Madhu and Kaitabha.
"Sakti alone is the root of the universe. That Primal Energy has two aspects: vidya and avidya. Avidya deludes. Avidya conjures up 'woman and gold', which casts the spell. Vidya begets devotion, kindness, wisdom, and love, which lead one to God. This avidya must be propitiated, and that is the purpose of the rites of Sakti worship. ( In this worship a woman is regarded as the representation of the Divine Mother.)
"The devotee assumes various attitudes toward Sakti in order to propitiate Her: the attitude of a handmaid, a 'hero', or a child. A hero's attitude is to please Her even as a man pleases a woman through intercourse.
"The worship of Sakti is extremely difficult. It is no joke. I passed two years as the handmaid and companion of the Divine Mother. But my natural attitude has always been that of a child toward its mother. I regard the breasts of any woman as those of my own mother.
"Women are, all of them, the veritable images of Sakti. In northwest India the bride holds a knife in her hand at the time of marriage; in Bengal, a nut-cutter. The meaning is that the bridegroom, with the help of the bride, who is the embodiment of the Divine Power, will sever the bondage of illusion. This is the 'heroic' attitude. I never worshipped the Divine Mother that way. My attitude toward Her is that of a child toward its mother.
"The bride is the very embodiment of Sakti. Haven't you noticed, at the marriage ceremony, how the groom sits behind like an idiot? But the bride - she is so bold!
"After attaining God one forgets His external splendour, the glories of His creation. One doesn't think of God's glories after one has seen Him. The devotee, once immersed in God's Bliss, doesn't calculate any more about outer things. When I see Narendra, I don't need to ask him: 'What's your name? Where do you live?' Where is the time for such questions? Once a man asked Hanuman which day of the fortnight it was. 'Brother,' said Hanuman, 'I don't know anything of the day of the week, or the fortnight, or the position of the stars. I think of Rama alone.'"