The Gospel of Sri Ramakrishna

THE RECORDER OF THE GOSPEL

MAHENDRANATH GUPTA

In the life of the great Saviours and Prophets of the world it is often found that they are accompanied by souls of high spiritual potency who play a conspicuous part in the furtherance of their Master's mission. They become so integral a part of the life and work of these great ones that posterity can think of them only in mutual association. Such is the case with Sri Ramakrishna and M., whose diary has come to be known to the world as the Gospel of Sri Ramakrishna in English and as Sri Ramakrishna Kathamrita in the original Bengali version.

Sri Mahendra Nath Gupta1, familiarly known to the readers of the Gospel by his pen name M., and to the devotees as Master Mahashay, was born on the 14th of July, 1854 as the son of Madhusudan Gupta, an officer of the Calcutta High Court, and his wife, Swarnamayi Devi. He had a brilliant scholastic career at Hare School and the Presidency College at Calcutta. The range of his studies included the best that both occidental and oriental learning had to offer. English literature, history, economics, western philosophy and law on the one hand, and Sanskrit literature and grammar, Darsanas, Puranas, Smritis, Jainism, Buddhism, astrology and Ayurveda on the other — were the subjects in which he attained considerable proficiency.

He was an educationist all his life both in a spiritual and in a secular sense. After he passed out of College, he took up work as headmaster in a number of schools in succession — Narail High School, City School, Ripon College School, Metropolitan School, Aryan School, Oriental School, Oriental Seminary and Model School. The causes of his migration from school to school were that he could not get on with some of the managements on grounds of principles and that often his spiritual mood drew him away to places of pilgrimage for long periods. He worked with some of the most noted public men of the time like Iswar Chandra Vidyasagar and Surendranath Banerjee. The latter appointed him as a professor in the City and Ripon Colleges where he taught subjects like English, philosophy, history and economics. In his later days he took over the Morton School, and he spent his time in the staircase room of the third floor of it, administering the school and preaching the message of the Master. He was much respected in educational circles where he was usually referred to as Rector Mahashay. A teacher who had worked under him writes thus in warm appreciation of his teaching methods: "Only when I worked with him in school could I appreciate what a great educationist he was. He would come down to the level of his students when teaching, though he himself was so learned, so talented. Ordinarily teachers confine their instruction to what is given in books without much thought as to whether the student can accept it or not. But M., would first of all gauge how much the student could take in and by what means. He would employ aids to teaching like maps, pictures and diagrams, so that his students could learn by seeing. Thirty years ago (from 1953) when the question of imparting education through the medium of the mother tongue was being discussed, M. had already employed Bengali as the medium of instruction in the Morton School." (M — The Apostle and the Evangelist by Swami Nityatmananda Part I. P. 15.)

Imparting secular education was, however, only his profession ; his main concern was with the spiritual regeneration of man — a calling for which Destiny seems to have chosen him. From his childhood he was deeply pious, and he used to be moved very much by Sadhus, temples and Durga Puja celebrations. The piety and eloquence of the great Brahmo leader of the times, Keshab Chander Sen, elicited a powerful response from the impressionable mind of Mahendra Nath, as it did in the case of many an idealistic young man of Calcutta, and prepared him to receive the great Light that was to dawn on him with the coming of Sri Ramakrishna into his life.

This epoch-making event of his life came about in a very strange way. M. belonged to a joint family with several collateral members. Some ten years after he began his career as an educationist, bitter quarrels broke out among the members of the family, driving the sensitive M. to despair and utter despondency. He lost all interest in life and left home one night to go into the wide world with the idea of ending his life. At dead of night he took rest in his sister's house at Baranagar, and in the morning, accompanied by a nephew Siddheswar, he wandered from one garden to another in Calcutta until Siddheswar brought him to the Temple Garden of Dakshineswar where Sri Ramakrishna was then living. After spending some time in the beautiful rose gardens there, he was directed to the room of the Paramahamsa, where the eventful meeting of the Master and the disciple took place on a blessed evening (the exact date is not on record) on a Sunday in March 1882. As regards what took place on the occasion, the reader is referred to the opening section of the first chapter of the Gospel.

The Master, who divined the mood of desperation in M, his resolve to take leave of this 'play-field of deception', put new faith and hope into him by his gracious words of assurance: "God forbid! Why should you take leave of this world? Do you not feel blessed by discovering your Guru? By His grace, what is beyond all imagination or dreams can be easily achieved!" At these words the clouds of despair moved away from the horizon of M.'s mind, and the sunshine of a new hope revealed to him fresh vistas of meaning in life. Referring to this phase of his life, M. used to say, "Behold! where is the resolve to end life, and where, the discovery of God! That is, sorrow should be looked upon as a friend of man. God is all good." (Ibid P.33.)

After this re-settlement, M's life revolved around the Master, though he continued his professional work as an educationist. During all holidays, including Sundays, he spent his time at Dakshineswar in the Master's company, and at times extended his stay to several days.

It did not take much time for M. to become very intimate with the Master, or for the Master to recognise in this disciple a divinely commissioned partner in the fulfilment of his spiritual mission. When M. was reading out the Chaitanya Bhagavata, the Master discovered that he had been, in a previous birth, a disciple and companion of the great Vaishnava Teacher, Sri Chaitanya Mahaprabhu, and the Master even saw him 'with his naked eye' participating in the ecstatic mass-singing of the Lord's name under the leadership of that Divine personality. So the Master told M, "You are my own, of the same substance — as the father and the son," indicating thereby that M. was one of the chosen few and a part and parcel of his Divine mission.

There was an urge in M. to abandon the household life and become a Sannyasin. When he communicated this idea to the Master, he forbade him saying," Mother has told me that you have to do a little of Her work — you will have to teach Bhagavata, the word of God to humanity. The Mother keeps a Bhagavata Pandit with a bondage in the world!" (Ibid P.36.)

An appropriate allusion indeed! Bhagavata, the great scripture that has given the word of Sri Krishna to mankind, was composed by the Sage Vyasa under similar circumstances. When caught up in a mood of depression like that of M, Vyasa was advised by the sage Narada that he would gain peace of mind only on composing a work exclusively devoted to the depiction of the Lord's glorious attributes and His teachings on Knowledge and Devotion, and the result was that the world got from Vyasa the invaluable gift of the Bhagavata Purana depicting the life and teachings of Sri Krishna. From the mental depression of the modem Vyasa, the world has obtained the Kathamrita — the Gospel of Sri Ramakrishna.

Sri Ramakrishna was a teacher for both the Orders of mankind, Sannyasins and householders. His own life offered an ideal example for both, and he left behind disciples who followed the highest traditions he had set in respect of both these ways of life. M., along with Nag Mahashay, exemplified how a householder can rise to the highest level of sagehood. M. was married to Nikunja Devi, a distant relative of Keshab Chander Sen, even when he was reading at College, and he had four children, two sons and two daughters. The responsibility of the family, no doubt, made him dependent on his professional income, but the great devotee that he was, he never compromised with ideals and principles for this reason. Once when he was working as the headmaster in a school managed by the great Vidyasagar, the results of the school at the public examination happened to be rather poor, and Vidyasagar attributed it to M's pre-occupation with the Master and his consequent failure to attend adequately to the school work. M. at once resigned his post without any thought of the morrow. Within a fortnight the family was in poverty, and M. was one day pacing up and down the verandah of his house, musing how he would feed his children the next day. Just then a man came with a letter addressed to 'Mahendra Babu', and on opening it, M. found that it was a letter from his friend Sri Surendra Nath Banerjee, asking whether he would like to take up a professorship in the Ripon College. In this way three or four times he gave up the job that gave him the wherewithal to support the family, either for upholding principles or for practising spiritual Sadhanas in holy places, without any consideration of the possible dire worldly consequences; but he was always able to get over these difficulties somehow, and the interests of his family never suffered. In spite of his disregard for worldly goods, he was, towards the latter part of his life, in a fairly flourishing condition as the proprietor of the Morton School which he developed into a noted educational institution in the city. The Lord has said in the Bhagavad Gita that in the case of those who think of nothing except Him, He Himself would take up all their material and spiritual responsibilities. M. was an example of the truth of the Lord's promise.

Though his children received proper attention from him, his real family, both during the Master's life-time and after, consisted of saints, devotees, Sannyasins and spiritual aspirants. His life exemplifies the Master's teaching that an ideal householder must be like a good maid-servant of a family, loving and caring properly for the children of the house, but knowing always that her real home and children are elsewhere. During the Master's life-time he spent all his Sundays and other holidays with him and his devotees, and besides listening to the holy talks and devotional music, practised meditation both on the Personal and the Impersonal aspects of God under the direct guidance of the Master. In the pages of the Gospel the reader gets a picture of M.'s spiritual relationship with the Master — how from a hazy belief in the Impersonal God of the Brahmos, he was step by step brought to accept both Personality and Impersonality as the two aspects of the same Non-dual Being, how he was convinced of the manifestation of that Being as Gods, Goddesses and as Incarnations, and how he was established in a life that was both of a Jnani and of a Bhakta. This Jnani-Bhakta outlook and way of living became so dominant a feature of his life that Swami Raghavananda, who was very closely associated with him during his last six years, remarks: "Among those who lived with M. in latter days, some felt that he always lived in this constant and conscious union with God even with open eyes (i.e., even in waking consciousness)." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXXVII. P. 442.)

Besides undergoing spiritual disciplines at the feet of the Master, M. used to go to holy places during the Master's life-time itself and afterwards too as a part of his Sadhana. He was one of the earliest of the disciples to visit Kamarpukur, the birthplace of the Master, in the latter's life-time itself; for he wished to practise contemplation on the Master's early life in its true original setting. His experience there is described as follows by Swami Nityatmananda: "By the grace of the Master, he saw the entire Kamarpukur as a holy place bathed in an effulgent Light. Trees and creepers, beasts and birds and men — all were made of effulgence. So he prostrated to all on the road. He saw a torn cat, which appeared to him luminous with the Light of Consciousness. Immediately he fell to the ground and saluted it" (M — The Apostle and the Evangelist by Swami Nityatmananda vol. I. P. 40.) He had similar experience in Dakshineswar also. At the instance of the Master he also visited Puri, and in the words of Swami Nityatmananda, "with indomitable courage, M. embraced the image of Jagannath out of season."2

The life of Sadhana and holy association that he started on at the feet of the Master, he continued all through his life. He has for this reason been most appropriately described as a Grihastha-Sannyasi (householder-Sannyasin). Though he was forbidden by the Master to become a Sannyasin, his reverence for the Sannyasa ideal was whole-hearted and was without any reservation. So after Sri Ramakrishna's passing away, while several of the Master's householder devotees considered the young Sannyasin disciples of the Master as inexperienced and inconsequential, M. stood by them with the firm faith that the Master's life and message were going to be perpetuated only through them. Swami Vivekananda wrote from America in a letter to the inmates of the Math: "When Sri Thakur (Master) left the body, every one gave us up as a few unripe urchins. But M. and a few others did not leave us in the lurch. We cannot repay our debt to them." (Swami Raghavananda's article on M. in Prabuddha Bharata vol. XXX   P. 442.)

M. spent his weekends and holidays with the monastic brethren who, after the Master's demise, had formed themselves into an Order with a Math at Baranagore, and participated in the intense life of devotion and meditation that they followed. At other times he would retire to Dakshineswar or some garden in the city and spend several days in spiritual practice taking simple self-cooked food. In order to feel that he was one with all mankind he often used to go out of his home at dead of night, and like a wandering Sannyasin, sleep with the waifs on some open verandah or footpath on the road.

After the Master's demise, M. went on pilgrimage several times. He visited Banaras, Vrindavan, Ayodhya and other places. At Banaras he visited the famous Trailinga Swami and fed him with sweets, and he had long conversations with Swami Bhaskarananda, one of the noted saintly and scholarly Sannyasins of the time. In 1912 he went with the Holy Mother to Banaras, and spent about a year in the company of Sannyasins at Banaras, Vrindavan, Hardwar, Hrishikesh and Swargashram. But he returned to Calcutta, as that city offered him the unique opportunity of associating himself with the places hallowed by the Master in his life-time. Afterwards he does not seem to have gone to any far-off place, but stayed on in his room in the Morton School carrying on his spiritual ministry, speaking on the Master and his teachings to the large number of people who flocked to him after having read his famous Kathamrita known to English readers as The Gospel of Sri Ramakrishna.

This brings us to the circumstances that led to the writing and publication of this monumental work, which has made M. one of the immortals in hagiographic literature. While many educated people heard Sri Ramakrishna's talks, it was given to this illustrious personage alone to leave a graphic and exact account of them for posterity, with details like date, hour, place, names and particulars about participants. Humanity owes this great book to the ingrained habit of diary-keeping with which M. was endowed. Even as a boy of about thirteen, while he was a student in the 3rd class of the Hare School, he was in the habit of keeping a diary. "Today on rising," he wrote in his diary, "I greeted my father and mother, prostrating on the ground before them" (Swami Nityatmananda's 'M — The Apostle and the Evangelist' Part I. P 29.) At another place he wrote, "Today, while on my way to school, I visited, as usual, the temples of Kali, the Mother at Thanthania, and of Mother Sitala, and paid my obeisance to them." About twenty-five years after, when he met the Great Master in the spring of 1882, it was the same instinct of a born diary-writer that made him begin his book, 'unique in the literature of hagiography', with the memorable words: "When hearing the name of Hari or Rama once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform devotions such as Sandhya any more."

In addition to this instinct for diary-keeping, M. had great endowments contributing to success in this line. Writes Swami Nityatmananda who lived in close association with M., in his book entitled M - The Apostle and Evangelist: "M.'s prodigious memory combined with his extraordinary power of imagination completely annihilated the distance of time and place for him. Even after the lapse of half a century he could always visualise vividly, scenes from the life of Sri Ramakrishna. Superb too was his power to portray pictures by words."

Besides the prompting of his inherent instinct, the main inducement for M. to keep this diary of his experiences at Dakshineswar was his desire to provide himself with a means for living in holy company at all times. Being a school teacher, he could be with the Master only on Sundays and other holidays, and it was on his diary that he depended for 'holy company' on other days. The devotional scriptures like the Bhagavata say that holy company is the first and most important means for the generation and growth of devotion. For, in such company man could hear talks on spiritual matters and listen to the glorification of Divine attributes, charged with the fervour and conviction emanating from the hearts of great lovers of God. Such company is therefore the one certain means through which Sraddha (Faith), Rati (attachment to God) and Bhakti (loving devotion) are generated. The diary of his visits to Dakshineswar provided M. with material for re-living, through reading and contemplation, the holy company he had had earlier, even on days when he was not able to visit Dakshineswar. The wealth of details and the vivid description of men and things in the midst of which the sublime conversations are set, provide excellent material to re-live those experiences for any one with imaginative powers. It was observed by M.'s disciples and admirers that in later life also whenever he was free or alone, he would be pouring over his diary, transporting himself on the wings of imagination to the glorious days he spent at the feet of the Master.

During the Master's life-time M. does not seem to have revealed the contents of his diary to any one. There is an unconfirmed tradition that when the Master saw him taking notes, he expressed apprehension at the possibility of his utilising these to publicise him like Keshab Sen; for the Great Master was so full of the spirit of renunciation and humility that he disliked being lionised. It must be for this reason that no one knew about this precious diary of M. for a decade until he brought out selections from it as a pamphlet in English in 1897 with the Holy Mother's blessings and permission. The Holy Mother, being very much pleased to hear parts of the diary read to her in Bengali, wrote to M.: "When I heard the Kathamrita, (Bengali name of the book) I felt as if it was he, the Master, who was saying all that." (Ibid Part I.  P 37.)

The two pamphlets in English entitled the Gospel of Sri Ramakrishna appeared in October and November 1897. They drew the spontaneous acclamation of Swami Vivekananda, who wrote on 24th November of that year from Dehra Dun to M.:"Many many thanks for your second leaflet. It is indeed wonderful. The move is quite original, and never was the life of a Great Teacher brought before the public untarnished by the writer's mind, as you are doing. The language also is beyond all praise, — so fresh, so pointed, and withal so plain and easy. I cannot express in adequate terms how I have enjoyed them. I am really in a transport when I read them. Strange, isn't it? Our Teacher and Lord was so original, and each one of us will have to be original or nothing. I now understand why none of us attempted His life before. It has been reserved for you, this great work. He is with you evidently." (Vedanta Kesari Vol. XIX P. 141. Also given in the first edition of the Gospel published from Ramakrishna Math, Madras in 1911.)

And Swamiji added a post script to the letter: "Socratic dialogues are Plato all over — you are entirely hidden. Moreover, the dramatic part is infinitely beautiful. Everybody likes it — here or in the West." Indeed, in order to be unknown, Mahendranath had used the pen-name M., under which the book has been appearing till now. But so great a book cannot remain obscure for long, nor can its author remain unrecognised by the large public in these modern times. M. and his book came to be widely known very soon and to meet the growing demand, a full-sized book, Vol. I of the Gospel, translated by the author himself, was published in 1907 by the Brahmavadin Office, Madras. A second edition of it, revised by the author, was brought out by the Ramakrishna Math, Madras in December 1911, and subsequently a second part, containing new chapters from the original Bengali, was published by the same Math in 1922. The full English translation of the Gospel by Swami Nikhilananda appeared first in 1942.

In Bengali the book is published in five volumes, the first part having appeared in 1902 and the others in 1905, 1907, 1910 and 1932 respectively.

It looks as if M. was brought to the world by the Great Master to record his words and transmit them to posterity. Swami Sivananda, a direct disciple of the Master and the second President of the Ramakrishna Math and Mission, says on this topic: "Whenever there was an interesting talk, the Master would call Master Mahashay if he was not in the room, and then draw his attention to the holy words spoken. We did not know then why the Master did so. Now we can realise that this action of the Master had an important significance, for it was reserved for Master Mahashay to give to the world at large the sayings of the Master." (Vedanta Kesari Vol. XIX P 141.) Thanks to M., we get, unlike in the case of the great teachers of the past, a faithful record with date, time, exact report of conversations, description of concerned men and places, references to contemporary events and personalities and a hundred other details for the last four years of the Master's life (1882-'86), so that no one can doubt the historicity of the Master and his teachings at any time in the future.

M. was in every respect a true missionary of Sri Ramakrishna right from his first acquaintance with him in 1882. As a school teacher, it was a practice with him to direct to the Master such of his students as had a true spiritual disposition. Though himself prohibited by the Master to take to monastic life, he encouraged all spiritually inclined young men he came across in his later life to join the monastic Order. Swami Vijnanananda, a direct Sannyasin disciple of the Master and a President of the Ramakrishna Order, once remarked to M.: "By enquiry I have come to the conclusion that eighty percent and more of the Sannyasins have embraced the monastic life after reading the Kathamrita and coming in contact with you." (M — The Apostle and the Evangelist by Swami Nityatmananda Part I, P 37.)

In 1905 he retired from the active life of a Professor and devoted his remaining twenty-seven years exclusively to the preaching of the life and message of the Great Master. He bought the Morton Institution from its original proprietors and shifted it to a commodious four-storeyed house at 50 Amherst Street, where it flourished under his management as one of the most efficient educational institutions in Calcutta. He generally occupied a staircase room at the top of it, cooking his own meal which consisted only of milk and rice without variation, and attended to all his personal needs himself. His dress also was the simplest possible. It was his conviction that limitation of personal wants to the minimum is an important aid to holy living. About one hour in the morning he would spend in inspecting the classes of the school, and then retire to his staircase room to pour over his diary and live in the divine atmosphere of the earthly days of the Great Master, unless devotees and admirers had already gathered in his room seeking his holy company.

In appearance, M. looked a Vedic Rishi. Tall and stately in bearing, he had a strong and well-built body, an unusually broad chest, high forehead and arms extending to the knees. His complexion was fair and his prominent eyes were always tinged with the expression of the divine love that filled his heart. Adorned with a silvery beard that flowed luxuriantly down his chest, and a shining face radiating the serenity and gravity of holiness, M. was as imposing and majestic as he was handsome and engaging in appearance. Humorous, sweet-tongued and eloquent when situations required, this great Maharishi of our age lived only to sing the glory of Sri Ramakrishna day and night. Though a very well versed scholar in the Upanishads, Gita and the philosophies of the East and the West, all his discussions and teachings found their culmination in the life and the message of Sri Ramakrishna, in which he found the real explanation and illustration of all the scriptures. Both consciously and unconsciously, he was the teacher of the Kathamrita — the nectarine words of the Great Master.

Though a much-sought-after spiritual guide, an educationist of repute, and a contemporary and close associate of illustrious personages like Sri Ramakrishna, Swami Vivekananda, Keshab Chander Sen and Iswar Chander Vidyasagar, he was always moved by the noble humanity of a lover of God, which consists in respecting the personalities of all as receptacles of the Divine Spirit. So he taught without the consciousness of a teacher, and no bar of superiority stood in the way of his doing the humblest service to his students and devotees. "He was a commission of love," writes his close devotee, Swami Raghavananda, "and yet his soft and sweet words would pierce the stoniest heart, make the worldly-minded weep and repent and turn Godwards." (Prabuddha Bharata Vol. XXXVII P 499.)

As time went on and the number of devotees increased, the staircase room and terrace of the 3rd floor of the Morton Institution became a veritable Naimisaranya of modern times, resounding during all hours of the day, and sometimes of night, too, with the word of God coming from the Rishi-like face of M. addressed to the eager God-seekers sitting around. To the devotees who helped him in preparing the text of the Gospel, he would dictate the conversations of the Master in a meditative mood, referring now and then to his diary. At times in the stillness of midnight he would awaken a nearby devotee and tell him: "Let us listen to the words of the Master in the depths of the night as he explains the truth of the Pranava." (Vedanta Kesari XIX P. 142.) Swami Raghavananda, an intimate devotee of M., writes as follows about these devotional sittings: "In the sweet and warm months of April and May, sitting under the canopy of heaven on the roof-garden of 50 Amherst Street, surrounded by shrubs and plants, himself sitting in their midst like a Rishi of old, the stars and planets in their courses beckoning us to things infinite and sublime, he would speak to us of the mysteries of God and His love and of the yearning that would rise in the human heart to solve the Eternal Riddle, as exemplified in the life of his Master. The mind, melting under the influence of his soft sweet words of light, would almost transcend the frontiers of limited existence and dare to peep into the infinite. He himself would take the influence of the setting and say,'What a blessed privilege it is to sit in such a setting (pointing to the starry heavens), in the company of the devotees discoursing on God and His love!' These unforgettable scenes will long remain imprinted on the minds of his hearers." (Prabuddha Bharata Vol XXXVII P 497.)

About twenty-seven years of his life he spent in this way in the heart of the great city of Calcutta, radiating the Master's thoughts and ideals to countless devotees who flocked to him, and to still larger numbers who read his Kathamrita, the last part of which he had completed before June 1932 and given to the press. And miraculously, as it were, his end also came immediately after he had completed his life's mission. About three months earlier he had come to stay at his home at 13/2 Gurdasprasad Chaudhuary Lane at Thakur Bari, where the Holy Mother had herself installed the Master and where His regular worship was being conducted for the previous 40 years. The night of 3rd June being the Phalaharini Kali Pooja day, M. had sent his devotees who used to keep company with him, to attend the special worship at Belur Math at night. After attending the service at the home shrine, he went through the proof of the Kathamrita for an hour. Suddenly he got a severe attack of neuralgic pain, from which he had been suffering now and then of late. Before 6 a.m. in the early hours of the 4th June 1932, he passed away, fully conscious and chanting: 'Gurudeva-Ma, Kole toole na-o! O Master! O Mother! Take me in your arms!'

Sri Ramakrishna Math,
Madras,
March 1974.

SWAMI TAPASYANANDA

1. ^In the body of the Gospel he also appears under the assumed names of Mani, Mohini Mohun and Master (meaning school teacher). He is familiarly referred to in the circle of Sri Ramakrishna's devotees as Master Mahashay. Readers who want to know in greater detail about M. and his teachings may read the book 'M' — the Apostle and the Evangelist by Swami Nityatmananda. It is in five parts and records the conversations of M. in his later years with devotees, more or less on the lines of the Gospel.
2. ^The idea is this: according to the rules of the temple the worshippers could touch the image only in certain months of the year. M., overpowered by devotion, broke these rules in the complete forgetfulness of spiritual absorption and touched the Deity during the forbidden time.

By Swami Nikhilananda

Sri Ramakrishna Paramhansa (1836 - 1886)

Foreword

Preface

Mahendranath Gupta

Introduction

Volume 1

Volume 2

Appendix A

Appendix B

A Chronology of Sri Ramakrishna's Life

Glossary

INTRODUCTION - BOYHOOD

By Swami Nikhilananda

SRI RAMAKRISHNA, the God-man of modern India, was born at Kamarpukur. This village in the Hooghly District preserved during the last century the idyllic simplicity of the rural areas of Bengal. Situated far from the railway, it was untouched by the glamour of the city. It contained rice-fields, tall palms, royal banyans, a few lakes, and two cremation grounds. South of the village a stream took its leisurely course. A mango orchard dedicated by a neighbouring zemindar to the public use was frequented by the boys for their noonday sports. A highway passed through the village to the great temple of Jagannath at Puri, and the villagers, most of whom were farmers and craftsmen, entertained many passing holy men and pilgrims. The dull round of the rural life was broken by lively festivals, the observance of sacred days, religious singing, and other innocent pleasures.

About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for her open-heartedness. My father, an orthodox brahmin, never accepted gifts from the sudras. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gayatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."

Khudiram Chattopadhyaya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time Khudiram was living in his ancestral village of Dereypore, not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 Khudiram was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.

Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern extremity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place Khudiram had a dream in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. Upon his return the husband found that she had conceived.

It was on February 18, 1836, that the child, to be known afterwards as Ramakrishna, was born. In memory of the dream at Gaya he was given the name of Gadadhar, the "Bearer of the Mace", an epithet of Vishnu. Three years later a little sister was born.

BOYHOOD

Gadadhar grew up into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his great aversion.

At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.

Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and served them in various ways. Meanwhile, he was observing their meditation and worship.

At the age of nine Gadadhar was invested with the sacred thread. This ceremony conferred upon him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brahmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a sudra woman. His father would never have dreamt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.

Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.

About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.

Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.

In 1849 Ramkumar, the eldest son, went to Calcutta to improve the financial condition of the family.

Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.

INTRODUCTION - BOYHOOD

By Swami Nikhilananda

SRI RAMAKRISHNA, the God-man of modern India, was born at Kamarpukur. This village in the Hooghly District preserved during the last century the idyllic simplicity of the rural areas of Bengal. Situated far from the railway, it was untouched by the glamour of the city. It contained rice-fields, tall palms, royal banyans, a few lakes, and two cremation grounds. South of the village a stream took its leisurely course. A mango orchard dedicated by a neighbouring zemindar to the public use was frequented by the boys for their noonday sports. A highway passed through the village to the great temple of Jagannath at Puri, and the villagers, most of whom were farmers and craftsmen, entertained many passing holy men and pilgrims. The dull round of the rural life was broken by lively festivals, the observance of sacred days, religious singing, and other innocent pleasures.

About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for her open-heartedness. My father, an orthodox brahmin, never accepted gifts from the sudras. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gayatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."

Khudiram Chattopadhyaya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time Khudiram was living in his ancestral village of Dereypore, not far from Kamarpukur. Their first son, Ramkumar, was born in 1805, and their first daughter, Katyayani, in 1810. In 1814 Khudiram was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kamarpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.

Ten years after his coming to Kamarpukur, Khudiram made a pilgrimage on foot to Rameswar, at the southern extremity of India. Two years later was born his second son, whom he named Rameswar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gaya. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place Khudiram had a dream in which the Lord Vishnu promised to he born as his son. And Chandra Devi, too, in front of the Siva temple at Kamarpukur, had a vision indicating the birth of a divine child. Upon his return the husband found that she had conceived.

It was on February 18, 1836, that the child, to be known afterwards as Ramakrishna, was born. In memory of the dream at Gaya he was given the name of Gadadhar, the "Bearer of the Mace", an epithet of Vishnu. Three years later a little sister was born.

BOYHOOD

Gadadhar grew up into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his great aversion.

At the age of six or seven Gadadhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadadhar said later that in that state he had experienced an indescribable joy.

Gadadhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Puranas. And he became interested in the wandering monks and pious pilgrims who would stop at Kamarpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and served them in various ways. Meanwhile, he was observing their meditation and worship.

At the age of nine Gadadhar was invested with the sacred thread. This ceremony conferred upon him the privileges of his brahmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brahmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a sudra woman. His father would never have dreamt of doing such a thing But in a playful mood Gadadhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.

Gadadhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.

About this time, on the Sivaratri night, consecrated to the worship of Siva, a dramatic performance was arranged. The principal actor, who was to play the part of Siva, suddenly fell ill, and Gadadhar was persuaded to act in his place. While friends were dressing him for the role of Siva — smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudraksha beads around his neck — the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Siva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Siva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.

Gadadhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadadhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindavan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadadhar would play the parts of Radha or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadadhar became indifferent to the routine of school.

In 1849 Ramkumar, the eldest son, went to Calcutta to improve the financial condition of the family.

Gadadhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopala, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindavan. He himself so idealized the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.

At the age of sixteen Gadadhar was summoned to Calcutta by his elder brother Ramkumar, who wished assistance in his priestly duties. Ramkumar had opened a Sanskrit academy to supplement his income, and it was his intention gradually to turn his younger brother's mind to education. Gadadhar applied himself heart and soul to his new duty as family priest to a number of Calcutta families. His worship was very different from that of the professional priests. He spent hours decorating the images and singing hymns and devotional songs; he performed with love the other duties of his office. People were impressed with his ardour. But to his studies he paid scant attention.

Ramkumar did not at first oppose the ways of his temperamental brother. He wanted Gadadhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadadhar must, as a householder, earn his livelihood through the performance of his brahminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadadhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what shall I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."

BREAD-WINNING EDUCATION

The anguish of the inner soul of India found expression through these passionate words of the young Gadadhar. For what did his unsophisticated eyes see around him in Calcutta, at that time the metropolis of India and the centre of modem culture and learning? Greed and lust held sway in the higher levels of society, and the occasional religious practices were merely outer forms from which the soul had long ago departed. Gadadhar had never seen anything like this at Kamarpukur among the simple and pious villagers. The sadhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.

When Ramkumar reprimanded Gadadhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors — the legacy of Rama, Krishna, Buddha, Sankara, Ramanuja, Chaitanya — was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gadadhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.

Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.

In 1757 English traders laid the foundation of British rule in India. Gradually the Government was systematized and lawlessness suppressed. The Hindus were much impressed by the military power and political acumen of the new rulers. In the wake of the merchants came the English educators, and social reformers, and Christian missionaries — all bearing a culture completely alien to the Hindu mind. In different parts of the country educational institutions were set up and Christian churches established. Hindu young men were offered the heady wine of the Western culture of the late eighteenth and early nineteenth centuries, and they drank it to the very dregs.

The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth; The world perceived by the senses was all that existed. God and religion were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discriminatory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage — they considered these the panacea for the degenerate condition of Hindu society.

The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Puranas, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strong-holds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.

But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadadhar: "Brother, what shall I do with a mere bread-winning education?"

Ramkumar could hardly understand the import of his young brother's reply. He described in bright colours the happy and easy life of scholars in Calcutta society. But Gadadhar intuitively felt that the scholars, to use one of his own vivid illustrations, were like so many vultures, soaring high on the wings of their uninspired intellect, with their eyes fixed on the charnel-pit of greed and lust. So he stood firm and Ramkumar had to give way.

KALI TEMPLE AT DAKSHINESWAR

At that time there lived in Calcutta a rich widow named Rani Rasmani, belonging to the sudra caste, and known far and wide not only for her business ability, courage, and intelligence, but also for her largeness of heart, piety, and devotion to God. She was assisted in the management of her vast property by her son-in-law Mathur Mohan.

In 1847 the Rani purchased twenty acres of land at Dakshineswar, a village about four miles north of Calcutta. Here she created a temple garden and constructed several temples. Her Ishta, or Chosen Ideal, was the Divine Mother, Kali.

The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-ghat which leads to the chandni, a roofed terrace, on either side of which stand in a row six temples of Siva. East of the terrace and the Siva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south, being dedicated to Kali, and the smaller one, facing the Ganges, to Radhakanta, that is, Krishna, the Consort of Radha. Nine domes with spires surmount the temple of Kali, and before it stands the spacious natmandir, or music hall, the terrace of which is sup- ported by stately pillars. At the northwest and southwest corners of the temple compound are two nahabats, or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard — all except the west — are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Siva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the kuthi, or bungalow, used by members of Rani Rasmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.

In the twelve Siva temples are installed the emblems of the Great God of renunciation in His various aspects, worshipped daily with proper rites. Siva requires few articles of worship. White flowers and bel-leaves and a little Ganges water offered with devotion are enough to satisfy the benign Deity and win from Him the boon of liberation.

The temple of Radhakanta, also known as the temple of Vishnu, contains the images of Radha and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the west. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of red cloth. Canvas screens shield the images from the rays of the setting sun. Close to the threshold of the inner shrine is a small brass cup containing holy water. Devoted visitors reverently drink a few drops from the vessel.

The main temple is dedicated to Kali, the Divine Mother, here worshipped as Bhavatarini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Siva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jewelled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.

The whole symbolic world is represented in the temple garden — the Trinity of the Nature Mother (Kali), the Absolute (Siva), and Love (Radhakanta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhagavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kali is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego — Atman — Brahman". (Romain Holland, Prophets of the New India, p. 11.)

Rani Rasmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.

Sri Ramakrishna — henceforth we shall call Gadadhar by this familiar name —1 came to the temple garden with his elder brother Ramkumar, who was appointed priest of the Kali temple. Sri Ramakrishna did not at first approve of Ramkumar's working for the sudra Rasmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind. He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brahmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rani Rasmani and Mathur Babu, the living presence of the Goddess Kali in the temple, and; above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.

Within a very short time Sri Ramakrishna attracted the notice of Mathur Babu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kali temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewelry of the temple. Mathur had to wait for a suitable occasion.

At this time there came to Dakshineswar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew2 of Sri Ramakrishna, hailed from Sihore, a village not far from Kamarpukur, and had been his boyhood friend. Clever, exceptionally energetic, and endowed with great presence of mind, he moved, as will be seen later, like a shadow about his uncle and was always ready to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the caretaker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineswar in search of a job, and Sri Ramakrishna was glad to see him.

Unable to resist the persuasion of Mathur Babu, Sri Ramakrishna at last entered the temple service, on condition that Hriday should be asked to assist him. His first duty was to dress and decorate the image of Kali.

One day the priest of the Radhakanta temple accidentally dropped the image of Krishna on the floor, breaking one of its legs. The pundits advised the Rani to install a new image, since the worship of an image with a broken limb was against the scriptural injunctions. But the Rani was fond of the image, and she asked Sri Ramakrishna's opinion. In an abstracted mood, he said: "This solution is ridiculous. If a son-in-law of the Rani broke his leg, would she discard him and put another in his place? Wouldn't she rather arrange for his treatment? Why should she not do the same thing in this case too? Let the image be repaired and worshipped as before." It was a simple, straightforward solution and was accepted by the Rani. Sri Ramakrishna himself mended the break. The priest was dismissed for his carelessness, and at Mathur Babu's earnest request Sri Ramakrishna accepted the office of priest in the Radhakanta temple.

1. ^No definite information is available as to the origin of this name. Most probably it was given by Mathur Babu, as Ramlal, Sri Ramakrishna's nephew, has said, quoting the authority of his uncle himself.
2. ^Hriday's mother was the daughter of Sri Ramakrishna's aunt (Khudiram's sister). Such a degree of relationship is termed in Bengal that of a "distant nephew".

Born in an orthodox brahmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence-Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense-organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles — clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.

Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.

Ramkumar wanted Sri Ramakrishna to learn the intricate rituals of the worship of Kali. To become a priest of Kali one must undergo a special form of initiation from a qualified guru, and for Sri Ramakrishna a suitable brahmin was found. But no sooner did the brahmin speak the holy word in his ear than Sri Ramakrishna, overwhelmed with emotion, uttered a loud cry and plunged into deep concentration.

Mathur begged Sri Ramakrishna to take charge of the worship in the Kali temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kali.

In 1856 Ramkumar breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent is life on earth. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.

And, indeed, he soon discovered what a strange Goddess he had chosen to serve. He became gradually enmeshed in the web of Her all-pervading presence. To the ignorant She is, to be sure, the image of destruction; but he found in Her the benign, all-loving Mother. Her neck is encircled with a garland of heads, and Her waist with a girdle of human arms, and two of Her hands hold weapons of death, and Her eyes dart a glance of fire; but, strangely enough, Ramakrishna felt in Her breath the soothing touch of tender love and saw in Her the Seed of Immortality. She stands on the bosom of Her Consort, Siva; it is because She is the Sakti, the Power, inseparable from the Absolute. She is surrounded by jackals and other unholy creatures, the denizens of the cremation ground. But is not the Ultimate Reality above holiness and unholiness? She appears to be reeling under the spell of wine. But who would create this mad world unless under the influence of a divine drunkenness? She is the highest symbol of all the forces of nature, the synthesis of their antinomies, the Ultimate Divine in the form of woman. She now became to Sri Ramakrishna the only Reality, and the world became an unsubstantial shadow. Into Her worship he poured his soul. Before him She stood as the transparent portal to the shrine of Ineffable Reality.

The worship in the temple intensified Sri Ramakrishna's yearning for a living vision of the Mother of the Universe. He began to spend in meditation the time not actually employed in the temple service; and for this purpose he selected an extremely solitary place. A deep jungle, thick with underbrush and prickly plants, lay to the north of the temples. Used at one time as a burial ground, it was shunned by people even during the day-time for fear of ghosts. There Sri Ramakrishna began to spend the whole night in meditation, returning to his room only in the morning with eyes swollen as though from much weeping. While meditating, he would lay aside his cloth and his brahminical thread. Explaining this strange conduct, he once said to Hriday: "Don't you know that when one thinks of God one should be freed from all ties? From our very birth we have the eight fetters of hatred, shame, lineage, pride of good conduct, fear, secretiveness, caste, and grief. The sacred thread reminds me that I am a brahmin and therefore superior to all. When calling on the Mother one has to set aside all such ideas." Hriday thought his uncle was becoming insane.

As his love for God deepened, he began either to forget or to drop the formalities of worship. Sitting before the image, he would spend hours singing the devotional songs of great devotees of the Mother, such as Kamalakanta and Ramprasad. Those rhapsodical songs, describing the direct vision of God, only intensified Sri Ramakrishna's longing. He felt the pangs of a child separated from its mother. Sometimes, in agony, he would rub his face against the ground and weep so bitterly that people, thinking he had lost his earthly mother, would sympathize with him in his grief. Sometimes, in moments of scepticism, he would cry: "Art Thou true, Mother, or is it all fiction — mere poetry without any reality? If Thou dost exist, why do I not see Thee? Is religion a mere fantasy and art Thou only a figment of man's imagination?" Sometimes he would sit on the prayer carpet for two hours like an inert object. He began to behave in an abnormal manner, most of the time unconscious of the world. He almost gave up food; and sleep left him altogether.

But he did not have to wait very long. He has thus described his first vision of the Mother: "I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother".

GOD-INTOXICATED STATE

Yet this was only a foretaste of the intense experiences to come. The first glimpse of the Divine Mother made him the more eager for Her uninterrupted vision. He wanted to see Her both in meditation and with eyes open. But the Mother began to play a teasing game of hide-and-seek with him, intensifying both his joy and his suffering. Weeping bitterly during the moments of separation from Her, he would pass into a trance and then find Her standing before him, smiling, talking, consoling, bidding him be of good cheer, and instructing him. During this period of spiritual practice he had many uncommon experiences. When he sat to meditate, he would hear strange clicking sounds in the joints of his legs, as if someone were locking them up, one after the other, to keep him motionless; and at the conclusion of his meditation he would again hear the same sounds, this time unlocking them and leaving him free to move about. He would see flashes like a swarm of fire-flies floating before his eyes, or a sea of deep mist around him, with luminous waves of molten silver. Again, from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. Worshipping in the temple, sometimes he would become exalted, sometimes he would remain motionless as stone, sometimes he would almost collapse from excessive emotion. Many of his actions, contrary to all tradition, seemed sacrilegious to the people. He would take a flower and touch it to his own head, body, and feet, and then offer it to the Goddess. Or, like a drunkard, he would reel to the throne of the Mother, touch Her chin by way of showing his affection for Her, and sing, talk, joke, laugh, and dance. Or he would take a morsel of food from the plate and hold it to Her mouth, begging Her to eat it, and would not be satisfied till he was convinced that She had really eaten. After the Mother had been put to sleep at night, from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair. Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta.

Naturally the temple officials took him for an insane person. His worldly well-wishers brought him to skilled physicians; but no-medicine could cure his malady. Many a time he doubted his sanity himself. For he had been sailing across an uncharted sea, with no earthly guide to direct him. His only haven of security was the Divine Mother Herself. To Her he would pray: "I do not know what these things are. I am ignorant of mantras and the scriptures. Teach me, Mother, how to realize Thee. Who else can help me? Art Thou not my only refuge and guide?" And the sustaining presence of the Mother never failed him in his distress or doubt. Even those who criticized his conduct were greatly impressed with his purity, guilelessness, truthfulness, integrity, and holiness. They felt an uplifting influence in his presence.

It is said that samadhi, or trance, no more than opens the portal of the spiritual realm. Sri Ramakrishna felt an unquenchable desire to enjoy God in various ways. For his meditation he built a place in the northern wooded section of the temple garden. With Hriday's help he planted there five sacred trees. The spot, known as the Panchavati, became the scene of many of his visions.

As his spiritual mood deepened he more and more felt himself to be a child of the Divine Mother. He learnt to surrender himself completely to Her will and let Her direct him.

"O Mother," he would constantly pray, "I have taken refuge in Thee. Teach me what to do and what to say. Thy will is paramount everywhere and is for the good of Thy children. Merge my will in Thy will and make me Thy instrument."

His visions became deeper and more intimate. He no longer had to meditate to behold the Divine Mother. Even while retaining consciousness of the outer world, he would see Her as tangibly as the temples, the trees, the river, and the men around him.

On a certain occasion Mathur Babu stealthily entered the temple to watch the worship. He was profoundly moved by the young priest's devotion and sincerity. He realized that Sri Ramakrishna had transformed the stone image into the living Goddess.

Sri Ramakrishna one day fed a cat with the food that was to be offered to Kali. This was too much for the manager of the temple garden, who considered himself responsible for the proper conduct of the worship. He reported Sri Ramakrishna's insane behaviour to Mathur Babu.

Sri Ramakrishna has described the incident: "The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the altar was Consciousness, the water-vessels were Consciousness, the door-sill was Consciousness, the marble floor was Consciousness — all was Consciousness. I found everything inside the room soaked, as it were, in Bliss — the Bliss of God. I saw a wicked man in front of the Kali temple; but in him also I saw the power of the Divine Mother vibrating. That was why I fed a cat with the food that was to be offered to the Divine Mother. I clearly perceived that all this was the Divine Mother — even the cat. The manager of the temple garden wrote to Mathur Babu saying that I was feeding the cat with the offering intended for the Divine Mother. But Mathur Babu had insight into the state of my mind. He wrote back to the manager: 'Let him do whatever he likes. You must not say anything to him.'"

One of the painful ailments from which Sri Ramakrishna suffered at this time was a burning sensation in his body, and he was cured by a strange vision. During worship in the temple, following the scriptural injunctions, he would imagine the presence of the "sinner" in himself and the destruction of this "sinner". One day he was meditating in the Panchavati, when he saw come out of him a red-eyed man of black complexion, reeling like a drunkard. Soon there emerged from him another person, of serene countenance, wearing the ochre cloth of a sannyasi and carrying in his hand a trident. The second person attacked the first and killed him with the trident. Thereafter Sri Ramakrishna was free of his pain.

About this time he began to worship God by assuming the attitude of a servant toward his master. He imitated the mood of Hanuman, the monkey chieftain of the Ramayana, the ideal servant of Rama and traditional model for this self-effacing form of devotion. When he meditated on Hanuman his movements and his way of life began to resemble those of a monkey. His eyes became restless. He lived on fruits and roots. With his cloth tied around his waist, a portion of it hanging in the form of a tail, he jumped from place to place instead of walking. And after a short while he was blessed with a vision of Sita, the divine consort of Rama, who entered his body and disappeared there with the words, "I bequeath to you my smile."

Mathur had faith in the sincerity of Sri Ramakrishna's spiritual zeal, but began now to doubt his sanity. He had watched him jumping about like a monkey. One day, when Rani Rasmani was listening to Sri Ramakrishna's singing in the temple, the young priest abruptly turned and slapped her. Apparently listening to his song, she had actually been thinking of a law-suit. She accepted the punishment as though the Divine Mother Herself had imposed it; but Mathur was distressed. He begged Sri Ramakrishna to keep his feelings under control and to heed the conventions of society. God Himself, he argued, follows laws. God never permitted, for instance, flowers of two colours to grow on the same stalk. The following day Sri Ramakrishna presented Mathur Babu with two hibiscus flowers growing on the same stalk, one red and one white.

Mathur and Rani Rasmani began to ascribe the mental ailment of Sri Ramakrishna in part, at least, to his observance of rigid continence. Thinking that a natural life would relax the tension of his nerves, they engineered a plan with two women of ill fame. But as soon as the women entered his room, Sri Ramakrishna beheld in them the manifestation of the Divine Mother of the Universe and went into samadhi uttering Her name.

In 1858 there came to Dakshineswar a cousin of Sri Ramakrishna, Haladhari by name, who was to remain there about eight years. On account of Sri Ramakrishna's indifferent health, Mathur appointed this man to the office of priest in the Kali temple. He was a complex character, versed in the letter of the scriptures, but hardly aware of their spirit. He loved to participate in hair-splitting theological discussions and, by the measure of his own erudition, he proceeded to gauge Sri Ramakrishna. An orthodox brahmin, he thoroughly disapproved of his cousin's unorthodox actions, but he was not unimpressed by Sri Ramakrishna's purity of life, ecstatic love of God, and yearning for realization.

One day Haladhari upset Sri Ramakrishna with the statement that God is incomprehensible to the human mind. Sri Ramakrishna has described the great moment of doubt when he wondered whether his visions had really misled him: "With sobs I prayed to the Mother, 'Canst Thou have the heart to deceive me like this because I am a fool?' A stream of tears flowed from my eyes. Shortly afterwards I saw a volume of mist rising from the floor and filling the space before me. In the midst of it there appeared a face with flowing beard, calm, highly expressive, and fair. Fixing its gaze steadily upon me, it said solemnly, 'Remain in bhavamukha, on the threshold of relative consciousness.' This it repeated three times and then it gently disappeared in the mist, which itself dissolved. This vision reassured me."

A garbled report of Sri Ramakrishna's failing health, indifference to worldly life, and various abnormal activities reached Kamarpukur and filled the heart of his poor mother with anguish. At her repeated request he returned to his village for a change of air. But his boyhood friends did not interest him any more. A divine fever was consuming him. He spent a great part of the day and night in one of the cremation grounds, in meditation. The place reminded him of the impermanence of the human body, of human hopes and achievements. It also reminded him of Kali, the Goddess of destruction.

But in a few months his health showed improvement, and he recovered to some extent his natural buoyancy of spirit. His happy mother was encouraged to think it might be a good time to arrange his marriage. The boy was now twenty-three years old. A wife would bring him back to earth. And she was delighted when her son welcomed her suggestion. Perhaps he saw in it the finger of God.

Saradamani, a little girl of five, lived in the neighbouring village of Jayrambati. Even at this age she had been praying to God to make her character as stainless and fragrant as the white tuberose. Looking at the full moon, she would say: "O God, there are dark spots even on the moon. But make my character spotless." It was she who was selected as the bride for Sri Ramakrishna.

The marriage ceremony was duly performed. Such early marriage in India is in the nature of a betrothal, the marriage being consummated when the girl attains puberty. But in this case the marriage remained for ever unconsummated. Sri Ramakrishna lived at Kamarpukur about a year and a half and then returned to Dakshineswar.

Hardly had he crossed the threshold of the Kali temple when he found himself again in the whirlwind. His madness reappeared tenfold. The same meditation and prayer, the same ecstatic moods, the same burning sensation, the same weeping, the same sleeplessness, the same indifference to the body and the outside world, the same divine delirium. He subjected himself to fresh disciplines in order to eradicate greed and lust, the two great impediments to spiritual progress. With a rupee in one hand and some earth in the other, he would reflect on the comparative value of these two for the realization of God, and finding them equally worthless he would toss them, with equal indifference, into the Ganges. Women he regarded as the manifestations of the Divine Mother. Never even in a dream did he feel the impulses of lust. And to root out of his mind the idea of caste superiority, he cleaned a pariahs house with his long and neglected hair. When he would sit in meditation, birds would perch on his head and peck in his hair for grains of food. Snakes would crawl over his body, and neither would be aware of the other. Sleep left him altogether. Day and night, visions flitted before him. He saw the sannyasi who had previously killed the "sinner" in him again coming out of his body, threatening him with the trident, and ordering him to concentrate on God. Or the same sannyasi would visit distant places, following a luminous path, and bring him reports of what was happening there. Sri Ramakrishna used to say later that in the case of an advanced devotee the mind itself becomes the guru, living and moving like an embodied being.

Rani Rasmani, the foundress of the temple garden, passed away in 1861. After her death her son-in-law Mathur became the sole executor of the estate. He placed himself and his resources at the disposal of Sri Ramakrishna and began to look after his physical comfort. Sri Ramakrishna later spoke of him as one of his five "suppliers of stores" appointed by the Divine Mother. Whenever a desire arose in his mind, Mathur fulfilled it without hesitation.

There came to Dakshineswar at this time a brahmin woman who was to play an important part in Sri Ramakrishna's spiritual unfoldment. Born in East Bengal, she was an adept in the Tantrik and Vaishnava methods of worship. She was slightly over fifty years of age, handsome, and garbed in the orange robe of a nun. Her sole possessions were a few books and two pieces of wearing-cloth.

Sri Ramakrishna welcomed the visitor with great respect, described to her his experiences and visions, and told her of people's belief that these were symptoms of madness. She listened to him attentively and said: "My son, everyone in this world is mad. Some are mad for money, some for creature comforts, some for name and fame; and you are mad for God." She assured him that he was passing through the almost unknown spiritual experience described in the scriptures as mahabhava, the most exalted rapture of divine love. She told him that this extreme exaltation had been described as manifesting itself through nineteen physical symptoms, including the shedding of tears, a tremor of the body, horripilation, perspiration, and a burning sensation. The Bhakti scriptures, she declared, had recorded only two instances of the experience, namely, those of Sri Radha and Sri Chaitanya.

Very soon a tender relationship sprang up between Sri Ramakrishna and the Brahmani, she looking upon him as the Baby Krishna, and he upon her as mother. Day after day she watched his ecstasy during the kirtan and meditation, his samadhi, his mad yearning; and she recognized in him a power to transmit spirituality to others. She came to the conclusion that such things were not possible for an ordinary devotee, not even for a highly developed soul. Only an Incarnation of God was capable of such spiritual manifestations. She proclaimed openly that Sri Ramakrishna, like Sri Chaitanya, was an Incarnation of God.

When Sri Ramakrishna told Mathur what the Brahmani had said about him, Mathur shook his head in doubt. He was reluctant to accept him as an Incarnation of God, an Avatar comparable to Rama, Krishna, Buddha, and Chaitanya, though he admitted Sri Ramakrishna's extraordinary spirituality. Whereupon the Brahmani asked Mathur to arrange a conference of scholars who should discuss the matter with her. He agreed to the proposal and the meeting was arranged. It was to be held in the natmandir in front of the Kali temple.

Two famous pundits of the time were invited: Vaishnavcharan, the leader of the Vaishnava society, and Gauri. The first to arrive was Vaishnavcharan, with a distinguished company of scholars and devotees. The Brahmani, like a proud mother, proclaimed her view before him and supported it with quotations from the scriptures. As the pundits discussed the deep theological question, Sri Ramakrishna, perfectly indifferent to everything happening around him, sat in their midst like a child, immersed in his own thoughts, sometimes smiling, sometimes chewing a pinch of spices from a pouch, or again saying to Vaishnavcharan with a nudge: "Look here. Sometimes I feel like this, too." Presently Vaishnavcharan arose to declare himself in total agreement with the view of the Brahmani. He declared that Sri Ramakrishna had undoubtedly experienced mahabhava and that this was the certain sign of the rare manifestation of God in a man. The people assembled there, especially the officers of the temple garden, were struck dumb. Sri Rama- krishna said to Mathur, like a boy: "Just fancy, he too says so! Well, I am glad to learn that after all it is not a disease."

When, a few days later, Pundit Gauri arrived, another meeting was held, and he agreed with the view of the Brahmani and Vaishnavcharan. To Sri Ramakrishna's remark that Vaishnavcharan had declared him to be an Avatar, Gauri replied: "Is that all he has to say about you? Then he has said very little. I am fully convinced that you are that Mine of Spiritual Power, only a small fraction of which descends on earth, from time to time, in the form of an Incarnation."

"Ah!" said Sri Ramakrishna with a smile, "you seem to have quite outbid Vaishnavcharan in this matter. What have you found in me that makes you entertain such an idea?"

Gauri said: "I feel it in my heart and I have the scriptures on my side. I am ready to prove it to anyone who challenges me."

"Well," Sri Ramakrishna said, "it is you who say so; but, believe me, I know nothing about it."

Thus the insane priest was by verdict of the great scholars of the day proclaimed a Divine Incarnation. His visions were not the result of an over-heated brain; they had precedent in spiritual history. And how did the proclamation affect Sri Ramakrishna himself? He remained the simple child of the Mother that he had been since the first day of his life. Years later, when two of his householder disciples openly spoke of him as a Divine Incarnation and the matter was reported to him, he said with a touch of sarcasm: "Do they think they will enhance my glory that way? One of them is an actor on the stage and the other a physician. What do they know about Incarnations? Why, years ago pundits like Gauri and Vaishnavcharan declared me to be an Avatar. They were great scholars and knew what they said. But that did not make any change in my mind."

Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples: "Friend, the more I live the more I learn." When the excitement created by the Brahmani's declaration was over, he set himself to the task of practising spiritual disciplines according to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he had pursued his spiritual ideal according to the promptings of his own mind and heart. Now he accepted the Brahmani as his guru and set foot on the traditional highways.

According to the Tantra, the Ultimate Reality is Chit, or Consciousness, which is identical with Sat, or Being, and with Ananda, or Bliss. This Ultimate Reality, Satchidananda, Existence-Knowledge-Bliss Absolute, is identical with the Reality preached in the Vedas. And man is identical with this Reality; but under the influence of maya, or illusion, he has forgotten his true nature. He takes to be real a merely apparent world of subject and object, and this error is the cause of his bondage and suffering. The goal of spiritual discipline is the rediscovery of his true identity with the divine Reality.

For the achievement of this goal the Vedanta prescribes an austere negative method of discrimination and renunciation, which can be followed by only a few individuals endowed with sharp intelligence and unshakable will-power. But Tantra takes into consideration the natural weakness of human beings, their lower appetites, and their love for the concrete. It combines philosophy with rituals, meditation with ceremonies, renunciation with enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his identity with the Ultimate.

The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy these, but at the same time discover in them the presence of God. Mystical rites are prescribed by which, slowly, the sense-objects become spiritualized and sense attraction is transformed into a love of God. So the very "bonds" of man are turned into "releasers". The very poison that kills is transmuted into the elixir of life. Outward renunciation is not necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment into yoga, or union with Consciousness. For, according to this philosophy, the world with all its manifestations is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.

The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites require the presence of members of the opposite sex. Here the aspirant learns to look on woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis of Tantra is the Motherhood of God and the glorification of woman. Every part of a woman's body is to be regarded as incarnate Divinity. But the rites are extremely dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may lose his foothold and fall into a pit of depravity.

According to the Tantra, Sakti is the active creative force in the universe. Siva, the Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of Her several forms. The meditation on Kali, the Creative Power, is the central discipline of the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his own self and the living form of the Goddess. He then projects the Goddess into the tangible image before him and worships it as the Divine Mother.

Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed profound and delicate ceremonies in the Panchavati and under the bel-tree at the northern extremity of the temple compound. He practised all the disciplines of the sixty-four principal Tantra books, and it took him never more than three days to achieve the result promised in any one of them. After the observance of a few preliminary rites, he would be overwhelmed with a strange divine fervour and would go into samadhi, where his mind would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning. The whole world and everything in it appeared as the lila, the sport, of Siva and Sakti. He beheld held everywhere manifest the power and beauty of the Mother; the whole world, animate and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda, Bliss.

He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great sound Om, of which the innumerable sounds of the universe are only so many echoes. He acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine Maya, the inscrutable Power of God, by which the universe is created and sustained, and into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about to become a mother, emerging from the Ganges and slowly approaching the Panchavati. Presently she gave birth to a child and began to nurse it tenderly. A moment later she assumed a terrible aspect, seized the child with her grim jaws, and crushed it. Swallowing it, she re-entered the waters of the Ganges.

But the most remarkable experience during this period was the awakening of the Kundalini Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of the spinal column, then waking up and ascending along the mystic Sushumna canal and through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of the head. He further saw that as the Kundalini went upward the different lotuses bloomed. And this phenomenon was accompanied by visions and trances. Later on he described to his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike, monkeylike, and so on. The awaken- ing of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the consummation of the Tantrik disciplines.

About this time it was revealed to him that in a short while many devotees would seek his guidance.

After completing the Tantrik sadhana Sri Ramakrishna followed the Brahmani in the disciplines of Vaishnavism. The Vaishnavas are worshippers of Vishnu, the "All-pervading", the Supreme God, who is also known as Hari and Narayana. Of Vishnu's various Incarnations the two with the largest number of followers are Rama and Krishna.

Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment to Him alone; it is of the nature of bliss and bestows upon the lover immortality and liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and, without bhakti, all penances, austerities and rites are futile. Man cannot realize God by self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine love that is the chief concern of the Vaishnava religion.

There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while showing devotion, to God, is actuated by malevolence, arrogance, jealousy, or anger, then his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships God from a desire for fame or wealth, or from any other worldly ambition, then his devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person loves God without any thought of material gain, if he performs his duties to please God alone and maintains toward all created beings the attitude of friendship, then his devotion is called sattvic, since it is influenced by sattva, the quality of harmony. But the highest devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart of a true devotee as soon as he hears the name of God or mention of God's attributes. A devotee possessed of this love would not accept the happiness of heaven if it were offered him. His one desire is to love God under all conditions — in pleasure and pain, life and death, honour and dishonour, prosperity and adversity.

There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified by scriptural injunctions. For the devotees of this stage are prescribed regular and methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His glories. This lower bhakti in course of time matures into para-bhakti, or supreme devotion, known also as prema, the most intense form of divine love. Divine love is an end in itself. It exists potentially in all human hearts, but in the case of bound creatures it is misdirected to earthly objects.

To develop the devotee's love for God, Vaishnavism humanizes God. God is to be regarded as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding relationship representing an intensification of love. These bhavas, or attitudes toward God, are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas, Hanuman, the cow-herd boys of Vrindavan, Rama's mother Kausalya, and Radhika, Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In the ascending scale the-glories of God are gradually forgotten and the devotee realizes more and more the intimacy of divine communion. Finally he regards himself as the mistress of his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or moral obligation can bind to the earth his soaring spirit. He experiences perfect union with the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subject-object relationship, a devotee of the Vaishnava path wishes to retain both his own individuality and the personality of God. To him God is not an intangible Absolute, but the Purushottama, the Supreme Person.

While practising the discipline of the madhur bhava, the male devotee often regards himself as a woman, in order to develop the most intense form of love for Sri Krishna, the only purusha, or man, in the universe. This assumption of the attitude of the opposite sex has a deep psychological significance. It is a matter of common experience that an idea may be cultivated to such an intense degree that every idea alien to it is driven from the mind. This peculiarity of the mind may be utilized for the subjugation of the lower desires and the development of the spiritual nature. Now, the idea which is the basis of all desires and passions in a man is the conviction of his indissoluble association with a male body. If he can inoculate himself thoroughly with the idea that he is a woman, he can get rid of the desires peculiar to his male body. Again, the idea that he is a woman may in turn be made to give way to another higher idea, namely, that he is neither man nor woman, but the Impersonal Spirit. The Impersonal Spirit alone can enjoy real communion with the Impersonal God. Hence the highest est realization of the Vaishnava draws close to the transcendental experience of the Vedantist.

A beautiful expression of the Vaishnava worship of God through love is to be found in the Vrindavan episode of the Bhagavata. The gopis, or milk-maids, of Vrindavan regarded the six-year-old Krishna as their Beloved. They sought no personal gain or happiness from this love. They surrendered to Krishna their bodies, minds, and souls. Of all the gopis, Radhika, or Radha, because of her intense love for Him, was the closest to Krishna. She manifested mahabhava and was united with her Beloved. This union represents, through sensuous language, a supersensuous experience.

Sri Chaitanya, also known as Gauranga, Gora, or Nimai, born in Bengal in 1485 and regarded as an Incarnation of God, is a great prophet of the Vaishnava religion. Chaitanya declared the chanting of God's name to be the most efficacious spiritual discipline for the Kaliyuga.

Sri Ramakrishna, as the monkey Hanuman, had already worshipped God as his Master. Through his devotion to Kali he had worshipped God as his Mother. He was now to take up the other relationships prescribed by the Vaishnava scriptures.

About the year 1864 there came to Dakshineswar a wandering Vaishnava monk, Jatadhari, whose Ideal Deity was Rama. He always carried with him a small metal image of the Deity, which he called by the endearing name of Ramlala, the Boy Rama. Toward this little image he displayed the tender affection of Kausalya for her divine Son, Rama. As a result of lifelong spiritual practice he had actually found in the metal image the presence of his Ideal. Ramlala was no longer for him a metal image, but the living God. He devoted himself to nursing Rama, feeding Rama, playing with Rama, taking Rama for a walk, and bathing Rama. And he found that the image responded to his love.

Sri Ramakrishna, much impressed with his devotion, requested Jatadhari to spend a few days at Dakshineswar. Soon Ramlala became the favourite companion of Sri Ramakrishna too. Later on he described to the devotees how the little image would dance gracefully before him, jump on his back, insist on being taken in his arms, run to the fields in the sun, pluck flowers from the bushes, and play pranks like a naughty boy. A very sweet relationship sprang up between him and Ramlala, for whom he felt the love of a mother.

One day Jatadhari requested Sri Ramakrishna to keep the image and bade him adieu with tearful eyes. He declared that Ramlala had fulfilled his innermost prayer and that he now had no more need of formal worship. A few days later Sri Ramakrishna was blessed through Ramlala with a vision of Ramachandra, whereby he realized that the Rama of the Ramayana, the son of Dasaratha, pervades the whole universe as Spirit and Consciousness; that He is its Creator, Sustainer, and Destroyer; that, in still another aspect, He is the transcendental Brahman, without form, attribute, or name.

While worshipping Ramlala as the Divine Child, Sri Ramakrishna's heart became filled with motherly tenderness, and he began to regard himself as a woman. His speech and gestures changed. He began to move freely with the ladies of Mathur's family, who now looked upon him as one of their own sex. During this time he worshipped the Divine Mother as Her companion or handmaid.

Sri Ramakrishna now devoted himself to scaling the most inaccessible and dizzy heights of dualistic worship, namely, the complete union with Sri Krishna as the Beloved of the heart. He regarded himself as one of the gopis of Vrindavan, mad with longing for her divine Sweetheart. At his request Mathur provided him with woman's dress and jewelry. In this love-pursuit, food and drink were forgotten. Day and night he wept bitterly. The yearning turned into a mad frenzy; for the divine Krishna began to play with him the old tricks He had played with the gopis. He would tease and taunt, now and then revealing Himself, but always keeping at a distance. Sri Ramakrishna's anguish brought on a return of the old physical symptoms: the burning sensation, an oozing of blood through the pores, a loosening of the joints, and the stopping of physiological functions.

The Vaishnava scriptures advise one to propitiate Radha and obtain her grace in order to realize Sri Krishna. So the tortured devotee now turned his prayer to her. Within a short time he enjoyed her blessed vision. He saw and felt the figure of Radha disappearing into his own body.

He said later on: "It is impossible to describe the heavenly beauty and sweetness of Radha. Her very appearance showed that she had completely forgotten herself in her passionate attachment to Krishna. Her complexion was a light yellow."

Now one with Radha, he manifested the great ecstatic love, the mahabhava, which had found in her its fullest expression. Later Sri Ramakrishna said: "The manifestation in the same individual of the nineteen different kinds of emotion for God is called, in the books on bhakti, mahabhava. An ordinary man takes a whole lifetime to express even a single one of these. But in this body [meaning himself] there has been a complete manifestation of all nineteen."

The love of Radha is the precursor of the resplendent vision of Sri Krishna, and Sri Ramakrishna soon experienced that vision. The enchanting form of Krishna appeared to him and merged in his person. He became Krishna; he totally forgot his own individuality and the world; he saw Krishna in himself and in the universe. Thus he attained to the fulfilment of the worship of the Personal God. He drank from the fountain of Immortal Bliss. The agony of his heart vanished forever. He realized Amrita, Immortality, beyond the shadow of death.

One day, listening to a recitation of the Bhagavata on the verandah of the Radhakanta temple, he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna's Lotus Feet in the form of a stout rope, which touched first the Bhagavata and then his own chest, connecting all three — God, the scripture, and the devotee. "After this vision", he used to say, "I came to realize that Bhagavan, Bhakta, and Bhagavata — God, Devotee, and Scripture — are in reality one and the same."

The Brahmani was the enthusiastic teacher and astonished beholder of Sri Ramakrishna in his spiritual progress. She became proud of the achievements of her unique pupil. But the pupil himself was not permitted to rest; his destiny beckoned him forward. His Divine Mother would allow him no respite till he had left behind the entire realm of duality with its visions, experiences, and ecstatic dreams. But for the new ascent the old tender guides would not suffice. The Brahmani, on whom he had depended for, three years, saw her son escape from her to follow the command of a teacher with masculine strength, a sterner mien, a gnarled physique, and a virile voice. The new guru was a wandering monk, the sturdy Totapuri, whom Sri Ramakrishna learnt to address affectionately as Nangta, the "Naked One", because of his total renunciation of all earthly objects and attachments, including even a piece of wearing cloth.

Totapuri was the bearer of a philosophy new to Sri Ramakrishna, the non-dualistic Vedanta philosophy, whose conclusions Totapuri had experienced in his own life. This ancient Hindu system designates the Ultimate Reality as Brahman, also described as Satchidananda, Existence-Knowledge-Bliss Absolute. Brahman is the only Real Existence. In It there is no time, no space, no causality, no multiplicity. But through maya, Its inscrutable Power, time, space, and causality are created and the One appears to break into the many. The eternal Spirit appears as a manifold of individuals endowed with form and subject to the conditions of time. The Immortal becomes a victim of birth and death. The Changeless undergoes change. The sinless Pure Soul, hypnotized by Its own maya, experiences the joys of heaven and the pains of hell. But these experiences based on the duality of the subject-object relationship are unreal. Even the vision of a Personal God is, ultimately speaking, as illusory as the experience of any other object. Man attains his liberation, therefore, by piercing the veil of maya and rediscovering his total identity with Brahman. Knowing himself to be one with the Universal Spirit, he realizes ineffable Peace. Only then does he go beyond the fiction of birth and death; only then does he become immortal. 'And this is the ultimate goal of all religions — to dehypnotize the soul now hypnotized by its own ignorance.

The path of the Vedantic discipline is the path of negation, "neti", in which, by stern determination, all that is unreal is both negated and renounced. It is the path of jnana, knowledge, the direct method of realizing the Absolute. After the negation of everything relative, including the discriminating ego itself, the aspirant merges in the One without a Second, in the bliss of nirvikalpa samadhi, where subject and object are alike dissolved. The soul goes beyond the realm of thought. The domain of duality is transcended. Maya is left behind with all its changes and modifications. The Real Man towers above the delusions of creation, preservation, and destruction. An avalanche of indescribable Bliss sweeps away all relative ideas of pain and pleasure, good and evil. There shines in the heart the glory of the Eternal Brahman, Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved in the Ocean of one eternal Consciousness; love, lover, and beloved merge in the unbounded Sea of supreme Felicity; birth, growth, and death vanish in infinite Existence. All doubts and misgivings are quelled for ever; the oscillations of the mind are stopped; the momentum of past actions is exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has made its abode for untold ages, stilling the body, calming the mind, drowning the ego, the sweet joy of Brahman wells up in that superconscious state. Space disappears into nothingness, time is swallowed in eternity, and causation becomes a dream of the past. Only Existence is. Ah! Who can describe what the soul then feels in its communion with the Self?

Even when man descends from this dizzy height, he is devoid of ideas of "I" and "mine"; he looks on the body as a mere shadow, an outer sheath encasing the soul. He does not dwell on the past, takes no thought for the future, and looks with indifference on the present. He surveys everything in the world with an eye of equality; he is no longer touched by the infinite variety of phenomena; he no longer reacts to pleasure and pain. He remains unmoved whether he — that is to say, his body — is worshipped by the good or tormented by the wicked; for he realizes that it is the one Brahman that manifests Itself through everything. The impact of such an experience devastates the body and mind. Consciousness becomes blasted, as it were, with an excess of Light. In the Vedanta books it is said that after the experience of nirvikalpa samadhi the body drops off like a dry leaf. Only those who are born with a special mission for the world can return from this height to the valleys of normal life. They live and move in the world for the welfare of mankind. They are invested with a supreme spiritual power. A divine glory shines through them.

Totapuri arrived at the Dakshineswar temple garden toward the end of 1864. Perhaps born in the Punjab, he was the head of a monastery in that province of India and claimed leadership of seven hundred sannyasis. Trained from early youth in the disciplines of the Advaita Vedanta, he looked upon the world as an illusion. The gods and goddesses of the dualistic worship were to him mere fantasies of the deluded mind. Prayers, ceremonies, rites, and rituals had nothing to do with true religion, and about these he was utterly indifferent. Exercising self-exertion and unshakable will-power, he had liberated himself from attachment to the sense-objects of the relative universe. For forty years he had practised austere discipline on the bank of the sacred Narmada and had finally realized his identity with the Absolute. Thenceforward he roamed in the world as an unfettered soul, a lion free from the cage. Clad in a loin-cloth, he spent his days under the canopy of the sky alike in storm and sunshine, feeding his body on the slender pittance of alms. He had been visiting the estuary of the Ganges. On his return journey along the bank of the sacred river, led by the inscrutable Divine Will, he stopped at Dakshineswar.

Totapuri, discovering at once that Sri Ramakrishna was prepared to be a student of Vedanta, asked to initiate him into its mysteries. With the permission of the Divine Mother, Sri Ramakrishna agreed to the proposal. But Totapuri explained that only a sannyasi could receive the teaching of Vedanta. Sri Ramakrishna agreed to renounce the world, but with the stipulation that the ceremony of his initiation into the monastic order be performed in secret, to spare the feelings of his old mother, who had been living with him at Dakshineswar.

On the appointed day, in the small hours of the morning, a fire was lighted in the Panchavati. Totapuri and Sri Ramakrishna sat before it. The flame played on their faces. "Ramakrishna was a small brown man with a short beard and beautiful eyes, long dark eyes, full of light, obliquely set and slightly veiled, never very wide open, but seeing half-closed a great distance both outwardly and inwardly. His mouth was open over his white teeth in a bewitching smile, at once affectionate and mischievous. Of medium height, he was thin to emaciation and extremely delicate. His temperament was high-strung, for he was supersensitive to all the winds of joy and sorrow, both moral and physical. He was indeed a living reflection of all that happened before the mirror of his eyes, a two-sided mirror, turned both out and in." (Romain Rolland, Prophets of the New India, pp. 38-9.) Facing him, the other rose like a rock. He was very tall and robust, a sturdy and tough oak. His constitution and mind were of iron. He was the strong leader of men.

In the burning flame before him Sri Ramakrishna performed the rituals of destroying his attachment to relatives, friends, body, mind, sense-organs, ego, and the world. The leaping flame swallowed it all, making the initiate free and pure. The sacred thread and the tuft of hair were consigned to the fire, completing his severance from caste, sex, and society. Last of all he burnt in that fire, with all that is holy as his witness, his desire for enjoyment here and hereafter. He uttered the sacred mantras giving assurance of safety and fearlessness to all beings, who were only manifestations of his own Self. The rites completed, the disciple received from the guru the loin-cloth and ochre robe, the emblems of his new life.

The teacher and the disciple repaired to the meditation room near by. Totapuri began to impart to Sri Ramakrishna the great truths of Vedanta.

"Brahman", he said, "is the only Reality, ever pure, ever illumined, ever free, beyond the limits of time, space, and causation. Though apparently divided by names and forms through the inscrutable power of maya, that enchantress who makes the impossible possible, Brahman is really One and undivided. When a seeker merges in the beatitude of samadhi, he does not perceive time and space or name and form, the offspring of maya. Whatever is within the domain of maya is unreal. Give it up. Destroy the prison-house of name and form and rush out of it with the strength of a lion. Dive deep in search of the Self and realize It through samadhi. You will find the world of name and form vanishing into void, and the puny ego dissolving in Brahman-Consciousness. You will realize your identity with Brahman, Existence-Knowledge-Bliss Absolute." Quoting the Upanishad, Totapuri said: "That knowledge is shallow by which one sees or hears or knows another. What is shallow is worthless and can never give real felicity. But the Knowledge by which one does not see another or hear another or know another, which is beyond duality, is great, and through such Knowledge one attains the Infinite Bliss. How can the mind and senses grasp That which shines in the heart of all as the Eternal Subject?"

Totapuri asked the disciple to withdraw his mind from all objects of the relative world, including the gods and goddesses, and to concentrate on the Absolute. But the task was not easy even for Sri Ramakrishna. He found it impossible to take his mind beyond Kali, the Divine Mother of the Universe. "After the initiation", Sri Ramakrishna once said, describing the event, "Nangta began to teach me the various conclusions of the Advaita Vedanta and asked me to withdraw the mind completely from all objects and dive deep into the Atman. But in spite of all my attempts I could not altogether cross the realm of name and form and bring my mind to the unconditioned state. I had no difficulty in taking the mind from all the objects of the world. But the radiant and too familiar figure of the Blissful Mother, the Embodiment of the essence of Pure Consciousness, appeared before me as a living reality. Her bewitching smile prevented me from passing into the Great Beyond. Again and again I tried, but She stood in my way every time. In despair I said to Nangta: 'It is hopeless. I cannot raise my mind to the unconditioned state and come face to face with Atman.' He grew excited and sharply said: 'What? You can't do it? But you have to.' He cast his eyes around. Finding a piece of glass he took it up and stuck it between my eyebrows. 'Concentrate the mind on this point!' he thundered. Then with stern determination I again sat to meditate. As soon as the gracious form of the Divine Mother appeared before me, I used my discrimination as a sword and with it clove Her in two. The last barrier fell. My spirit at once soared beyond the relative plane and I lost myself in samadhi."

Sri Ramakrishna remained completely absorbed in samadhi for three days. "Is it really true?" Totapuri cried out in astonishment. "Is it possible that he has attained in a single day what it took me forty years of strenuous practice to achieve? Great God! It is nothing short of a miracle!" With the help of Totapuri, Sri Ramakrishna's mind finally came down to the relative plane.

Totapuri, a monk of the most orthodox type, never stayed at a place more than three days. But he remained at Dakshineswar eleven months. He too had something to learn.

Totapuri had no idea of the struggles of ordinary men in the toils of passion and desire. Having maintained all through life the guilelessness of a child, he laughed at the idea of a man's being led astray by the senses. He was convinced that the world was maya and had only to be denounced to vanish for ever. A born non-dualist, he had no faith in a Personal God. He did not believe in the terrible aspect of Kali, much less in Her benign aspect. Music and the chanting of God's holy name were to him only so much nonsense. He ridiculed the spending of emotion on the worship of a Personal God.

Sri Ramakrishna, on the other hand, though fully aware, like his guru, that the world is an illusory appearance, instead of slighting maya, like an orthodox monist, acknowledged its power in the relative life. He was all love and reverence for maya, perceiving in it a mysterious and majestic expression of Divinity. To him maya itself was God, for everything was God. It was one of the faces of Brahman. What he had realized on the heights of the transcendental plane, he also found here below, everywhere about him, under the mysterious garb of names and forms. And this garb was a perfectly transparent sheath, through which he recognized the glory of the Divine Immanence. Maya, the mighty weaver of the garb, is none other than Kali, the Divine Mother. She is the primordial Divine Energy, Sakti, and She can no more be distinguished from the Supreme Brahman than can the power of burning be distinguished from fire. She projects the world and again withdraws it. She spins it as the spider spins its web. She is the Mother of the Universe, identical with the Brahman of Vedanta, and with the Atman of Yoga. As eternal Lawgiver, She makes and unmakes laws; it is by Her imperious will that karma yields its fruit. She ensnares men with illusion and again releases them from bondage with a look of Her benign eyes. She is the supreme Mistress of the cosmic play, and all objects, animate and inanimate, dance by Her will. Even those who realize the Absolute in nirvikalpa samadhi are under Her jurisdiction as long as they still live on the relative plane.

Thus, after nirvikalpa samadhi, Sri Ramakrishna realized maya in an altogether new role. The binding aspect of Kali vanished from before his vision. She no longer obscured his understanding. The world became the glorious manifestation of the Divine Mother. Maya became Brahman. The Transcendental Itself broke through the Immanent. Sri Ramakrishna discovered that maya operates in the relative world in two ways, and he termed these "avidyamaya" and "vidyamaya". Avidyamaya represents the dark forces of creation: sensuous desires, evil passions, greed, lust, cruelty, and so on. It sustains the world system on the lower planes. It is responsible for the round of man's birth and death. It must be fought and vanquished. But vidyamaya is the higher force of creation: the spiritual virtues, the enlightening qualities, kindness, purity, love, devotion. Vidyamaya elevates man to the higher planes of consciousness. With the help of vidyamaya the devotee rids himself of avidyamaya; he then becomes mayatita, free of maya. The two aspects of maya are the two forces of creation, the two powers of Kali; and She stands beyond them both. She is like the effulgent sun, bringing into existence and shining through and standing behind the clouds of different colours and shapes, conjuring up wonderful forms in the blue autumn heaven.

The Divine Mother asked Sri Ramakrishna not to be lost in the featureless Absolute but to remain, in bhavamukha, on the threshold of relative consciousness, the border line between the Absolute and the Relative. He was to keep himself at the "sixth centre" of Tantra, from which he could see not only the glory of the seventh, but also the divine manifestations of the Kundalini in the lower centres. He gently oscillated back and forth across the dividing line. Ecstatic devotion to the Divine Mother alternated with serene absorption in the Ocean of Absolute Unity. He thus bridged the gulf between the Personal and the Impersonal, the immanent and the transcendent aspects of Reality. This is a unique experience in the recorded spiritual history of the world.

From Sri Ramakrishna Totapuri had to learn the significance of Kali, the Great Fact of the relative world, and of maya, Her indescribable Power.

One day, when guru and disciple were engaged in an animated discussion about Vedanta, a servant of the temple garden came there and took a coal from the sacred fire that had been lighted by the great ascetic. He wanted it to light his tobacco. Totapuri flew into a rage and was about to beat the man. Sri Ramakrishna rocked with laughter. "What a shame!" he cried. "You are explaining to me the reality of Brahman and the illusoriness of the world; yet now you have so far forgotten yourself as to be about to beat a man in a fit of passion. The power of maya is indeed inscrutable!" Totapuri was embarrassed.

About this time Totapuri was suddenly laid up with a severe attack of dysentery. On account of this miserable illness he found it impossible to meditate. One night the pain became excruciating. He could no longer concentrate on Brahman. The body stood in the way. He became incensed with its demands. A free soul, he did not at all care for the body. So he determined to drown it in the Ganges. Thereupon he walked into the river. But, lo! He walks to the other bank." (This version of the incident is taken from the biography of Sri Ramakrishna by Swami Saradananda, one of the Master's direct disciples.) Is there not enough water in the Ganges? Standing dumbfounded on the other bank he looks back across the water. The trees, the temples, the houses, are silhouetted against the sky. Suddenly, in one dazzling moment, he sees on all sides the presence of the Divine Mother. She is in everything; She is everything. She is in the water; She is on land. She is the body; She is the mind. She is pain; She is comfort. She is knowledge; She is ignorance. She is life; She is death. She is everything that one sees, hears, or imagines. She turns "yea" into "nay", and "nay" into "yea". Without Her grace no embodied being can go beyond Her realm. Man has no free will. He is not even free to die. Yet, again, beyond the body and mind She resides in Her Transcendental, Absolute aspect. She is the Brahman that Totapuri had been worshipping all his life.

Totapuri returned to Dakshineswar and spent the remaining hours of the night meditating on the Divine Mother. In the morning he went to the Kali temple with Sri Ramakrishna and prostrated himself before the image of the Mother. He now realized why he had spent eleven months at Dakshineswar. Bidding farewell to the disciple, he continued on his way, enlightened.

Sri Ramakrishna later described the significance of Totapuri's lessons:

"When I think of the Supreme Being as inactive — neither creating nor preserving nor destroying —, I call Him Brahman or Purusha, the Impersonal God. When I think of Him as active — creating, preserving, and destroying —, I call Him Sakti or Maya or Prakriti, the Personal God. But the distinction between them does not mean a difference. The Personal and the Impersonal are the same thing, like milk and its whiteness, the diamond and its lustre, the snake and its wriggling motion. It is impossible to conceive of the one without the other. The Divine Mother and Brahman are one."

After the departure of Totapuri, Sri Ramakrishna remained for six months in a state of absolute identity with Brahman. "For six months at a stretch", he said, "I remained in that state from which ordinary men can never return; generally the body falls off, after three weeks, like a sere leaf. I was not conscious of day and night. Flies would enter my mouth and nostrils just as they do a dead body's, but I did not feel them. My hair became matted with dust."

His body would not have survived but for the kindly attention of a monk who happened to be at Dakshineswar at that time and who somehow realized that for the good of humanity Sri Ramakrishna's body must be preserved. He tried various means, even physical violence, to recall the fleeing soul to the prison-house of the body, and during the resultant fleeting moments of consciousness he would push a few morsels of food down Sri Ramakrishna's throat. Presently Sri Ramakrishna received the command of the Divine Mother to remain on the threshold of relative consciousness. Soon there-after after he was afflicted with a serious attack of dysentery. Day and night the pain tortured him, and his mind gradually came down to the physical plane.

From now on Sri Ramakrishna began to seek the company of devotees and holy men. He had gone through the storm and stress of spiritual disciplines and visions. Now he realized an inner calmness and appeared to others as a normal person. But he could not bear the company of worldly people or listen to their talk. Fortunately the holy atmosphere of Dakshineswar and the liberality of Mathur attracted monks and holy men from all parts of the country. Sadhus of all denominations — monists and dualists, Vaishnavas and Vedantists, Saktas and worshippers of Rama — flocked there in ever increasing numbers. Ascetics and visionaries came to seek Sri Ramakrishna's advice. Vaishnavas had come during the period of his Vaishnava sadhana, and Tantriks when he practised the disciplines of Tantra. Vedantists began to arrive after the departure of Totapuri. In the room of Sri Ramakrishna, who was then in bed with dysentery, the Vedantists engaged in scriptural discussions, and, forgetting his own physical suffering, he solved their doubts by referring directly to his own experiences. Many of the visitors were genuine spiritual souls, the unseen pillars of Hinduism, and their spiritual lives were quickened in no small measure by the sage of Dakshineswar. Sri Ramakrishna in turn learnt from them anecdotes concerning the ways and the conduct of holy men, which he subsequently narrated to his devotees and disciples. At his request Mathur provided him with large stores of food-stuffs, clothes, and so forth, for distribution among the wandering monks.

"Sri Ramakrishna had not read books, yet he possessed an encyclopedic knowledge of religions and religious philosophies. This he acquired from his contacts with innumerable holy men and scholars. He had a unique power of assimilation; through meditation he made this knowledge a part of his being. Once, when he was asked by a disciple about the source of his seemingly inexhaustible knowledge, he replied; "I have not read; but I have heard the learned. I have made a garland of their knowledge, wearing it round my neck, and I have given it as an offering at the feet of the Mother."

Sri Ramakrishna used to say that when the flower blooms the bees come to it for honey of their own accord. Now many souls began to visit Dakshineswar to satisfy their spiritual hunger. He, the devotee and aspirant, became the Master. Gauri, the great scholar who had been one of the first to proclaim Sri Ramakrishna an Incarnation of God, paid the Master a visit in 1870 and with the Master's blessings renounced the world. Narayan Shastri, another great pundit, who had mastered the six systems of Hindu philosophy and had been offered a lucrative post by the Maharaja of Jaipur, met the Master and recognized in him one who had realized in life those ideals which he himself had encountered merely in books. Sri Ramakrishna initiated Narayan Shastri, at his earnest request, into the life of sannyas. Pundit Padmalochan, the court pundit of the Maharaja of Burdwan, well known for his scholarship in both the Vedanta and the Nyaya systems of philosophy, accepted the Master as an Incarnation of God. Krishnakishore, a Vedantist scholar, became devoted to the Master. And there arrived Viswanath Upadhyaya, who was to become a favourite devotee; Sri Ramakrishna always addressed him as "Captain". He was a high officer of the King of Nepal and had received the title of Colonel in recognition of his merit. A scholar of the Gita, the Bhagavata, and the Vedanta philosophy, he daily performed the worship of his Chosen Deity with great devotion. "I have read the Vedas and the other scriptures", he said. "I have also met a good many monks and devotees in different places. But it is in Sri Ramakrishna's presence that my spiritual yearnings have been fulfilled. To me he seems to be the embodiment of the truths of the scriptures."

The Knowledge of Brahman in nirvikalpa samadhi had convinced Sri Ramakrishna that the gods of the different religions are but so many readings of the Absolute, and that the Ultimate Reality could never be expressed by human tongue. He understood that all religions lead their devotees by differing paths to one and the same goal. Now he became eager to explore some of the alien religions; for with him understanding meant actual experience.

Toward the end of 1866 he began to practise the disciplines of Islam. Under the direction of his Mussalman guru he abandoned himself to his new sadhana. He dressed as a Mussalman and repeated the name of Allah. His prayers took the form of the Islamic devotions. He forgot the Hindu gods and goddesses — even Kali — and gave up visiting the temples. He took up his residence outside the temple precincts. After three days he saw the vision of a radiant figure, perhaps Mohammed. This figure gently approached him and finally lost himself in Sri Ramakrishna. Thus he realized the Mussalman God. Thence he passed into communion with Brahman. The mighty river of Islam also led him back to the Ocean of the Absolute.

Eight years later, some time in November 1874, Sri Ramakrishna was seized with an irresistible desire to learn the truth of the Christian religion. He began to listen to readings from the Bible, by Sambhu Charan Mallick, a gentleman of Calcutta and a devotee of the Master. Sri Ramakrishna became fascinated by the life and teachings of Jesus. One day he was seated in the parlour of Jadu Mallick's garden house (This expression is used throughout to translate the Bengali word denoting a rich man's country house set in a garden.) at Dakshineswar, when his eyes became fixed on a painting of the Madonna and Child. Intently watching it, he became gradually overwhelmed with divine emotion. The figures in the picture took on life, and the rays of light emanating from them entered his soul. The effect of this experience was stronger than that of the vision of Mohammed. In dismay he cried out, "O Mother! What are You doing to me?" And, breaking through the barriers of creed and religion, he entered a new realm of ecstasy. Christ possessed his soul. For three days he did not set foot in the Kali temple. On the fourth day, in the afternoon, as he was walking in the Panchavati, he saw coming toward him a person with beautiful large eyes, serene countenance, and fair skin. As the two faced each other, a voice rang out in the depths of Sri Ramakrishna's soul: "Behold the Christ, who shed His heart's blood for the redemption of the world, who suffered a sea of anguish for love of men. It is He, the Master Yogi, who is in eternal union with God. It is Jesus, Love Incarnate." The Son of Man embraced the Son of the Divine Mother and merged in him. Sri Ramakrishna realized his identity with Christ, as he had already realized his identity with Kali, Rama, Hanuman, Radha, Krishna, Brahman, and Mohammed. The Master went into samadhi and communed with the Brahman with attributes. Thus he experienced the truth that Christianity, too, was a path leading to God-Consciousness. Till the last moment of his life he believed that Christ was an Incarnation of God. But Christ, for him, was not the only Incarnation; there were others — Buddha, for instance, and Krishna.

Sri Ramakrishna accepted the divinity of Buddha and used to point out the similarity of his teachings to those of the Upanishads. He also showed great respect for the Tirthankaras, who founded Jainism, and for the ten Gurus of Sikhism. But he did not speak of them as Divine Incarnations. He was heard to say that the Gurus of Sikhism were the reincarnations of King Janaka of ancient India. He kept in his room at Dakshineswar a small statue of Tirthankara Mahavira and a picture of Christ, before which incense was burnt morning and evening.

Without being formally initiated into their doctrines, Sri Ramakrishna thus realized the ideals of religions other than Hinduism. He did not need to follow any doctrine. All barriers were removed by his overwhelming love of God. So he became a Master who could speak with authority regarding the ideas and ideals of the various religions of the world. "I have practised", said he, "all religions — Hinduism, Islam, Christianity — and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all the different ways once. Wherever I look, I see men quarrelling in the name of religion — Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well — the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call it pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal', but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him."

In 1867 Sri Ramakrishna returned to Kamarpukur to recuperate from the effect of his austerities. The peaceful countryside, the simple and artless companions of his boyhood, and the pure air did him much good. The villagers were happy to get back their playful, frank, witty, kind-hearted, and truthful Gadadhar, though they did not fail to notice the great change that had come over him during his years in Calcutta. His wife, Sarada Devi, now fourteen years old, soon arrived at Kamarpukur. Her spiritual development was much beyond her age and she was able to understand immediately her husband's state of mind. She became eager to learn from him about God and to live with him as his attendant. The Master accepted her cheerfully both as his disciple and as his spiritual companion. Referring to the experiences of these few days, she once said: "I used to feel always as if a pitcher full of bliss were placed in my heart. The joy was indescribable."

On January 27, 1868, Mathur Babu with a party of some one hundred and twenty-five persons set out on a pilgrimage to the sacred places of northern India. At Vaidyanath in Behar, when the Master saw the inhabitants of a village reduced by poverty and starvation to mere skeletons, he requested his rich patron to feed the people and give each a piece of cloth. Mathur demurred at the added expense. The Master declared bitterly that he would not go on to Benares, but would live with the poor and share their miseries. He actually left Mathur and sat down with the villagers. Whereupon Mathur had to yield. On another occasion, two years later, Sri Ramakrishna showed a similar sentiment for the poor and needy. He accompanied Mathur on a tour to one of the latter's estates at the time of the collection of rents. For two years the harvests had failed and the tenants were in a state of extreme poverty. The Master asked Mathur to remit their rents, distribute help to them, and in addition give the hungry people a sumptuous feast. When Mathur grumbled, the Master said: "You are only the steward of the Divine Mother. They are the Mother's tenants. You must spend the Mother's money. When they are suffering, how can you refuse to help them? You must help them." Again Mathur had to give in. Sri Ramakrishna's sympathy for the poor sprang from his perception of God in all created beings. His sentiment was not that of the humanist or philanthropist. To him the service of man was the same as the worship of God.

The party entered holy Benares by boat along the Ganges. When Sri Ramakrishna's eyes fell on this city of Siva, where had accumulated for ages the devotion and piety of countless worshippers, he saw it to be made of gold, as the scriptures declare. He was visibly moved. During his stay in the city he treated every particle of its earth with utmost respect. At the Manikarnika Ghat, the great cremation ground of the city, he actually saw Siva, with ash-covered body and tawny matted hair, serenely approaching each funeral pyre and breathing into the ears of the corpses the mantra of liberation; and then the Divine Mother removing from the dead their bonds. Thus he realized the significance of the scriptural statement that anyone dying in Benares attains salvation through the grace of Siva. He paid a visit to Trailanga Swami, the celebrated monk, whom he later declared to be a real paramahamsa, a veritable image of Siva.

Sri Ramakrishna visited Allahabad, at the confluence of the Ganges and the Jamuna, and then proceeded to Vrindavan and Mathura, hallowed by the legends, songs, and dramas about Krishna and the gopis. Here he had numerous visions and his heart overflowed with divine emotion. He wept and said: "O Krishna! Everything here is as it was in the olden days. You alone are absent." He visited the great woman saint, Gangamayi, regarded by Vaishnava devotees as the reincarnation of an intimate attendant of Radha. She was sixty years old and had frequent trances. She spoke of Sri Ramakrishna as an incarnation of Radha. With great difficulty he was persuaded to leave her.

On the return journey Mathur wanted to visit Gaya, but Sri Ramakrishna declined to go. He recalled his father's vision at Gaya before his own birth and felt that in the temple of Vishnu he would become permanently absorbed in God. Mathur, honouring the Master's wish, returned with his party to Calcutta.

From Vrindavan the Master had brought a handful of dust. Part of this he scattered in the Panchavati; the rest he buried in the little hut where he had practised meditation. "Now this place", he said, "is as sacred as Vrindavan."

In 1870 the Master went on a pilgrimage to Nadia, the birth-place of Sri Chaitanya. As the boat by which he travelled approached the sand-bank close to Nadia, Sri Ramakrishna had a vision of the "two brothers", Sri Chaitanya and his companion Nityananda, "bright as molten gold" and with haloes, rushing to greet him with uplifted hands. "There they come! There they come!" he cried. They entered his body and he went into a deep trance.

In 1872 Sarada Devi paid her first visit to her husband at Dakshineswar. Four years earlier she had seen him at Kamarpukur and had tasted the bliss of his divine company. Since then she had become even more gentle, tender, introspective, serious, and unselfish. She had heard many rumours about her husband's insanity. People had shown her pity in her misfortune. The more she thought, the more she felt that her duty was to be with him, giving him, in whatever measure she could, a wife's devoted service. She was now eighteen years old. Accompanied by her father, she arrived at Dakshineswar, having come on foot the distance of eighty miles. She had had an attack of fever on the way. When she arrived at the temple garden the Master said sorrowfully: "Ah! You have come too late. My Mathur is no longer here to look after you." Mathur had passed away the previous year.

The Master took up the duty of instructing his young wife, and this included everything from housekeeping to the Knowledge of Brahman. He taught her how to trim a lamp, how to behave toward people according to their differing temperaments, and how to conduct herself before visitors. He instructed her in the mysteries of spiritual life — prayer, meditation, japa, deep contemplation, and samadhi. The first lesson that Sarada Devi received was: "God is everybody's Beloved, just as the moon is dear to every child. Everyone has the same right to pray to Him. Out of His grace He reveals Himself to all who call upon Him. You too will see Him if you but pray to Him."

Totapuri, coming to know of the Master's marriage, had once remarked: "What does it matter? He alone is firmly established in the Knowledge of Brahman who can adhere to his spirit of discrimination and renunciation even while living with his wife. He alone has attained the supreme illumination who can look on man and woman alike as Brahman. A man with the idea of sex may be a good aspirant, but he is still far from the goal." Sri Ramakrishna and his wife lived together at Dakshineswar, but their minds always soared above the worldly plane. A few months after Sarada Devi's arrival Sri Ramakrishna arranged, on an auspicious day, a special worship of Kali, the Divine Mother. Instead of an image of the Deity, he placed on the seat the living image, Sarada Devi herself. The worshipper and the worshipped went into deep samadhi and in the transcendental plane their souls were united. After several hours Sri Ramakrishna came down again to the relative plane, sang a hymn to the Great Goddess, and surrendered, at the feet of the living image, himself, his rosary, and the fruit of his life-long sadhana. This is known in Tantra as the Shorasi Puja, the "Adoration of Woman". Sri Ramakrishna realized the significance of the great statement of the Upanishad: "O Lord, Thou art the woman. Thou art the man; Thou art the boy. Thou art the girl; Thou art the old, tottering on their crutches. Thou pervadest the universe in its multiple forms."

By his marriage Sri Ramakrishna admitted the great value of marriage in man's spiritual evolution, and by adhering to his monastic vows he demonstrated the imperative necessity of self-control, purity, and continence, in the realization of God. By this unique spiritual relationship with his wife he proved that husband and wife can live together as spiritual companions. Thus his life is a synthesis of the ways of life of the householder and the monk.

In the nirvikalpa samadhi Sri Ramakrishna had realized that Brahman alone is real and the world illusory. By keeping his mind six months on the plane of the non-dual Brahman, he had attained to the state of the vijnani, the knower of Truth in a special and very rich sense, who sees Brahman not only in himself and in the transcendental Absolute, but in everything of the world. In this state of vijnana, sometimes, bereft of body-consciousness, he would regard himself as one with Brahman; sometimes, conscious of the dual world, he would regard himself as God's devotee, servant, or child. In order to enable the Master to work for the welfare of humanity, the Divine Mother had kept in him a trace of ego, which he described — according to his mood — as the "ego of Knowledge", the "ego of Devotion", the "ego of a child", or the "ego of a servant". In any case this ego of the Master, consumed by the fire of the Knowledge of Brahman, was an appearance only, like a burnt string. He often referred to this ego as the "ripe ego" in contrast with the ego of the bound soul, which he described as the "unripe" or "green" ego. The ego of the bound soul identifies itself with the body, relatives, possessions, and the world; but the "ripe ego", illumined by Divine Knowledge, knows the body, relatives, possessions, and the world to be unreal and establishes a relationship of love with God alone. Through this "ripe ego" Sri Ramakrishna dealt with the world and his wife. One day, while stroking his feet, Sarada Devi asked the Master, "What do you think of me?" Quick came the answer: "The Mother who is worshipped in the temple is the mother who has given birth to my body and is now living in the nahabat, and it is She again who is stroking my feet at this moment. Indeed, I always look on you as the personification of the Blissful Mother Kali."

Sarada Devi, in the company of her husband, had rare spiritual experiences. She said: "I have no words to describe my wonderful exaltation of spirit as I watched him in his different moods. Under the influence of divine emotion he would sometimes talk on abstruse subjects, sometimes laugh, sometimes weep, and sometimes become perfectly motionless in samadhi. This would continue throughout the night. There was such an extraordinary divine presence in him that now and then I would shake with fear and wonder how the night would pass. Months went by in this way. Then one day he discovered that I had to keep awake the whole night lest, during my sleep, he should go into samadhi — for it might happen at any moment —, and so he asked me to sleep in the nahabat."

We have now come to the end of Sri Ramakrishna's sadhana, the period of his spiritual discipline. As a result of his supersensuous experiences he reached certain conclusions regarding himself and spirituality in general. His conclusions about himself may be summarized as follows:

First, he was an Incarnation of God, a specially commissioned person, whose spiritual experiences were for the benefit of humanity. Whereas it takes an ordinary man a whole life's struggle to realize one or two phases of God, he had in a few years realized God in all His phases.

Second, he knew that he had always been a free soul, that the various disciplines through which he had passed were really not necessary for his own liberation but were solely for the benefit of others. Thus the terms liberation and bondage were not applicable to him. As long as there are beings who consider themselves bound. God must come down to earth as an Incarnation to free them from bondage, just as a magistrate must visit any part of his district in which there is trouble.

Third, he came to foresee the time of his death. His words with respect to this matter were literally fulfilled.

About spirituality in general the following were his conclusions: First, he was firmly convinced that all religions are true, that every doctrinal system represents a path to God. He had followed all the main paths and all had led him to the same goal. He was the first religious prophet recorded in history to preach the harmony of religions.

Second, the three great systems of thought known as Dualism, Qualified Non-dualism, and Absolute Non-dualism — Dvaita, Visishtadvaita, and Advaita — he perceived to represent three stages in man's progress toward the Ultimate Reality. They were not contradictory but complementary and suited to different temperaments. For the ordinary man with strong attachment to the senses, a dualistic form of religion, prescribing a certain amount of material support, such as music and other symbols, is useful. A man of God-realization transcends the idea of worldly duties, but the ordinary mortal must perform his duties, striving to be unattached and to surrender the results to God. The mind can comprehend and describe the range of thought and experience up to the Visishtadvaita, and no further. The Advaita, the last word in spiritual experience, is something to be felt in samadhi. for it transcends mind and speech. From the highest standpoint, the Absolute and Its manifestation are equally real — the Lord's Name, His Abode, and the Lord Himself are of the same spiritual Essence. Everything is Spirit, the difference being only in form.

Third, Sri Ramakrishna realized the wish of the Divine Mother that through him She should found a new Order, consisting of those who would uphold the universal doctrines illustrated in his life.

Fourth, his spiritual insight told him that those who were having their last birth on the mortal plane of existence and those who had sincerely called on the Lord even once in their lives must come to him.

During this period Sri Ramakrishna suffered several bereavements. The first was the death of a nephew named Akshay. After the young man's death Sri Ramakrishna said: "Akshay died before my very eyes. But it did not affect me in the least. I stood by and watched a man die. It was like a sword being drawn from its scabbard. I enjoyed the scene, and laughed and sang and danced over it. They removed the body and cremated it. But the next day as I stood there (pointing to the southeast verandah of his room), I felt a racking pain for the loss of Akshay, as if somebody were squeezing my heart like a wet towel. I wondered at it and thought that the Mother was teaching me a lesson. I was not much concerned even with my own body — much less with a relative. But if such was my pain at the loss of a nephew, how much more must be the grief of the householders at the loss of their near and dear ones!" In 1871 Mathur died, and some five years later Sambhu Mallick — who, after Mathur's passing away, had taken care of the Master's comfort. In 1873 died his elder brother Rameswar, and in 1876, his beloved mother. These bereavements left their imprint on the tender human heart of Sri Ramakrishna, albeit he had realized the immortality of the soul and the illusoriness of birth and death.

In March 1875, about a year before the death of his mother, the Master met Keshab Chandra Sen. The meeting was a momentous event for both Sri Ramakrishna and Keshab. Here the Master for the first time came into actual, contact with a worthy representative of modern India.

Keshab was the leader of the Brahmo Samaj, one of the two great movements that, during the latter part of the nineteenth century, played an important part in shaping the course of the renascence of India. The founder of the Brahmo movement had been the great Raja Rammohan Roy (1774-1833). Though born in an orthodox brahmin family, Rammohan Roy had shown great sympathy for Islam and Christianity. He had gone to Tibet in search of the Buddhist mysteries. He had extracted from Christianity its ethical system, but had rejected the divinity of Christ as he had denied the Hindu Incarnations. The religion of Islam influenced him, to a great extent, in the formulation of his monotheistic doctrines. But he always went back to the Vedas for his spiritual inspiration. The Brahmo Samaj, which he founded in 1828, was dedicated to the "worship and adoration of the Eternal, the Unsearchable, the Immutable Being, who is the Author and Preserver of the Universe". The Samaj was open to all without distinction of colour, creed, caste, nation, or religion.

The real organizer of the Samaj was Devendranath Tagore (1817-1905), the father of the poet Rabindranath. His physical and spiritual beauty, aristocratic aloofness, penetrating intellect, and poetic sensibility made him the foremost leader of the educated Bengalis. These addressed him by the respectful epithet of Maharshi, the "Great Seer". The Maharshi was a Sanskrit scholar and, unlike Raja Rammohan Roy, drew his inspiration entirely from the Upanishads. He was an implacable enemy of image worship ship and also fought to stop the infiltration of Christian ideas into the Samaj. He gave the movement its faith and ritual. Under his influence the Brahmo Samaj professed One Self-existent Supreme Being who had created the universe out of nothing, the God of Truth, Infinite Wisdom, Goodness, and Power, the Eternal and Omnipotent, the One without a Second. Man should love Him and do His will, believe in Him and worship Him, and thus merit salvation in the world to come.

By far the ablest leader of the Brahmo movement was Keshab Chandra Sen (1838-1884). Unlike Raja Rammohan Roy and Devendranath Tagore, Keshab was born of a middle-class Bengali family and had been brought up in an English school. He did not know Sanskrit and very soon broke away from the popular Hindu religion. Even at an early age he came under the spell of Christ and professed to have experienced the special favour of John the Baptist, Christ, and St. Paul. When he strove to introduce Christ to the Brahmo Samaj, a rupture became inevitable with Devendranath. In 1868 Keshab broke with the older leader and founded the Brahmo Samaj of India, Devendra retaining leadership of the first Brahmo Samaj, now called the Adi Samaj.

Keshab possessed a complex nature. When passing through a great moral crisis, he spent much of his time in solitude and felt that he heard the voice of God, When a devotional form of worship was introduced into the Brahmo Samaj, he spent hours in singing kirtan with his followers. He visited England land in 1870 and impressed the English people with his musical voice, his simple English, and his spiritual fervour. He was entertained by Queen Victoria. Returning to India, he founded centres of the Brahmo Samaj in various parts of the country. Not unlike a professor of comparative religion in a European university, he began to discover, about the time of his first contact with Sri Ramakrishna, the harmony of religions. He became sympathetic toward the Hindu gods and goddesses, explaining them in a liberal fashion. Further, he believed that he was called by God to dictate to the world God's newly revealed law, the New Dispensation, the Navavidhan.

In 1878 a schism divided Keshab's Samaj. Some of his influential followers accused him of infringing the Brahmo principles by marrying his daughter to a wealthy man before she had attained the marriageable age approved by the Samaj. This group seceded and established the Sadharan Brahmo Samaj, Keshab remaining the leader of the Navavidhan. Keshab now began to be drawn more and more toward the Christ ideal, though under the influence of Sri Ramakrishna his devotion to the Divine Mother also deepened. His mental oscillation between Christ and the Divine Mother of Hinduism found no position of rest. In Bengal and some other parts of India the Brahmo movement took the form of unitarian Christianity, scoffed at Hindu rituals, and preached a crusade against image worship. Influenced by Western culture, it declared the supremacy of reason, advocated the ideals of the French Revolution, abolished the caste-system among its own members, stood for the emancipation of women, agitated for the abolition of early marriage, sanctioned the remarriage of widows, and encouraged various educational and social-reform movements. The immediate effect of the Brahmo movement in Bengal was the checking of the proselytizing activities of the Christian missionaries. It also raised Indian culture in the estimation of its English masters. But it was an intellectual and eclectic religious ferment born of the necessity of the time. Unlike Hinduism, it was not founded on the deep inner experiences of sages and prophets. Its influence was confined to a comparatively few educated men and women of the country, and the vast masses of the Hindus remained outside it. It sounded monotonously only one of the notes in the rich gamut of the Eternal Religion of the Hindus.

The other movement playing an important part in the nineteenth-century religious revival of India was the Arya Samaj. The Brahmo Samaj, essentially a movement of compromise with European culture, tacitly admitted the superiority of the West. But the founder of the Arya Samaj was a ' pugnacious Hindu sannyasi who accepted the challenge of Islam and Christianity and was resolved to combat all foreign influence in India. Swami Dayananda (1824-1883) launched this movement in Bombay in 1875, and soon its influence was felt throughout western India. The Swami was a great scholar of the Vedas, which he explained as being strictly monotheistic. He preached against the worship of images and re-established the ancient Vedic sacrificial rites. According to him the Vedas were the ultimate authority on religion, and he accepted every word of them as literally true. The Arya Samaj became a bulwark against the encroachments of Islam and Christianity, and its orthodox flavour appealed to many Hindu minds. It also assumed leadership in many movements of social reform. The caste-system became a target of its attack. Women it liberated from many of their social disabilities. The cause of education received from it a great impetus. It started agitation against early marriage and advocated the remarriage of Hindu widows. Its influence was strongest in the Punjab, the battle-ground of the Hindu and Islamic cultures. A new fighting attitude was introduced into the slumbering Hindu society. Unlike the Brahmo Samaj, the influence of the Arya Samaj was not confined to the intellectuals. It was a force that spread to the masses. It was a dogmatic movement intolerant of those who disagreed with its views, and it emphasized only one way, the Arya Samaj way, to the realization of Truth. Sri Ramakrishna met Swami Dayananda when the latter visited Bengal.

Keshab Chandra Sen and Sri Ramakrishna met for the first time in the garden house of Jaygopal Sen at Belgharia, a few miles from Dakshineswar, where the great Brahmo leader was staying with some of his disciples. In many respects the two were poles apart, though an irresistible inner attraction was to make them intimate friends. The Master had realized God as Pure Spirit and Consciousness, but he believed in the various forms of God as well. Keshab, on the other hand, regarded image worship as idolatry and gave allegorical explanations of the Hindu deities. Keshab was an orator and a writer of books and magazine articles; Sri Ramakrishna had a horror of lecturing and hardly knew how to write his own name, Keshab's fame spread far and wide, even reaching the distant shores of England; the Master still led a secluded life in the village of Dakshineswar. Keshab emphasized social reforms for India's regeneration; to Sri Ramakrishna God-realization was the only goal of life. Keshab considered himself a disciple of Christ and accepted in a diluted form the Christian sacraments and Trinity; Sri Ramakrishna was the simple child of Kali, the Divine Mother, though he too, in a different way, acknowledged Christ's divinity. Keshab was a householder holder and took a real interest in the welfare of his children, whereas Sri Ramakrishna was a paramahamsa and completely indifferent to the life of the world. Yet, as their acquaintance ripened into friendship, Sri Ramakrishna and Keshab held each other in great love and respect. Years later, at the news of Keshab's death, the Master felt as if half his body had become paralyzed. Keshab's concepts of the harmony of religions and the Motherhood of God were deepened and enriched by his contact with Sri Ramakrishna.

Sri Ramakrishna, dressed in a red-bordered dhoti, one end of which was carelessly thrown over his left shoulder, came to Jaygopal's garden house accompanied by Hriday. No one took notice of the unostentatious visitor. Finally the Master said to Keshab, "People tell me you have seen God; so I have come to hear from you about God." A magnificent conversation followed. The Master sang a thrilling song about Kali and forthwith went into samadhi. When Hriday uttered the sacred "Om" in his ears, he gradually came back to consciousness of the world, his face still radiating a divine brilliance. Keshab and his followers were amazed. The contrast between Sri Ramakrishna and the Brahmo devotees was very interesting. There sat this small man, thin and extremely delicate. His eyes were illumined with an inner light. Good humour gleamed in his eyes and lurked in the corners of his mouth. His speech was Bengali of a homely kind with a slight, delightful stammer, and his words held men enthralled by their wealth of spiritual experience, their inexhaustible store of simile and metaphor, their power of observation, their bright and subtle humour, their wonderful catholicity, their ceaseless flow of wisdom. And around him now were the sophisticated men of Bengal, the best products of Western education, with Keshab, the idol of young Bengal, as their leader.

Keshab's sincerity was enough for Sri Ramakrishna. Henceforth the two saw each other frequently, either at Dakshineswar or at the temple of the Brahmo Samaj. Whenever the Master was in the temple at the time of divine service, Keshab would request him to speak to the congregation. And Keshab would visit the saint, in his turn, with offerings of flowers and fruits.

Gradually other Brahmo leaders began to feel Sri Ramakrishna's influence. But they were by no means uncritical admirers of the Master. They particularly disapproved of his ascetic renunciation and condemnation of "woman and gold".1 They measured him according to their own ideals of the householder's life. Some could not understand his samadhi and described it as a nervous malady. Yet they could not resist his magnetic personality.

Among the Brahmo leaders who knew the Master closely were Pratap Chandra Mazumdar, Vijaykrishna Goswami, Trailokyanath Sannyal, and Shivanath Shastri.

Shivanath, one day, was greatly impressed by the Master's utter simplicity and abhorrence of praise. He was seated with Sri Ramakrishna in the latter's room when several rich men of Calcutta arrived. The Master left the room for a few minutes. In the mean time Hriday, his nephew, began to describe his samadhi to the visitors. The last few words caught the Master's ear as he entered the room. He said to Hriday: "What a mean-spirited fellow you must be to extol me thus before these rich men! You have seen their costly apparel and their gold watches and chains, and your object is to get from them as much money as you can. What do I care about what they think of me? (Turning to the gentlemen) No, my friends, what he has told you about me is not true. It was not love of God that made me absorbed in God and indifferent to external life. I became positively insane for some time. The sadhus who frequented this temple told me to practise many things. I tried to follow them, and the consequence was that my austerities drove me to insanity." This is a quotation from one of Shivanath's books. He took the Master's words literally and failed to see their real import.

Shivanath vehemently criticized the Master for his other-worldly attitude toward his wife. He writes: "Ramakrishna was practically separated from his wife, who lived in her village home. One day when I was complaining to some friends about the virtual widowhood of his wife, he drew me to one side and whispered in my ear: 'Why do you complain? It is no longer possible; it is all dead and gone.' Another day as I was inveighing against this part of his teaching, and also declaring that our program of work in the Brahmo Samaj includes women, that ours is a social and domestic religion, and that we want to give education and social liberty to women, the saint became very much excited, as was his way when anything against his settled conviction was asserted — a trait we so much liked in him — and exclaimed, 'Go, thou fool, go and perish in the pit that your women will dig for you.' Then he glared at me and said: 'What does a gardener do with a young plant? Does he not surround it with a fence, to protect it from goats and cattle? And when the young plant has grown up into a tree and it can no longer be injured by cattle, does he not remove the fence and let the tree grow freely?' I replied, 'Yes, that is the custom with gardeners.' Then he remarked, 'Do the same in your spiritual life; become strong, be full-grown; then you may seek them.' To which I replied, 'I don't agree with you in thinking that women's work is like that of cattle, destructive; they are our associates and helpers in our spiritual struggles and social progress' — a view with which he could not agree, and he marked his dissent by shaking his head. Then referring to the lateness of the hour he jocularly remarked, 'It is time for you to depart; take care, do not be late; otherwise your woman will not admit you into her room.' This evoked hearty laughter."

Pratap Chandra Mazumdar, the right-hand man of Keshab and an accomplished Brahmo preacher in Europe and America, bitterly criticized Sri Ramakrishna's use of uncultured language and also his austere attitude toward his wife. But he could not escape the spell of the Master's personality. In the course of an article about Sri Ramakrishna, Pratap wrote in the "Theistic Quarterly Review": "What is there in common between him and me? I, a Europeanized, civilized, self-centred, semi-sceptical, so-called educated reasoner, and he, a poor, illiterate, unpolished, half-idolatrous, friendless Hindu devotee? Why should I sit long hours to attend to him, I, who have listened to Disraeli and Fawcett, Stanley and Max Muller, and a whole host of European scholars and divines? . . . And it is not I only, but dozens like me, who do the same. . . . He worships Siva, he worships Kali, he worships Rama, he worships Krishna, and is a confirmed advocate of Vedantic doctrines. . . . He is an idolater, yet is a faithful and most devoted meditator on the perfections of the One Formless, Absolute, Infinite Deity. . . . His religion is ecstasy, his worship means transcendental insight, his whole nature burns day and night with a permanent fire and fever of a strange faith and feeling. . . . So long as he is spared to us, gladly shall we sit at his feet to learn from him the sublime precepts of purity, unworldliness, spirituality, and inebriation in the love of God. . . . He, by his childlike bhakti, by his strong conceptions of an ever-ready Motherhood, helped to unfold it [God as our Mother] in our minds wonderfully. . . . By associating with him we learnt to realize better the divine attributes as scattered over the three hundred and thirty millions of deities of mythological India, the gods of the Puranas."

The Brahmo leaders received much inspiration from their contact with Sri Ramakrishna. It broadened their religious views and kindled in their hearts the yearning for God-realization; it made them understand and appreciate the rituals and symbols of Hindu religion, convinced them of the manifestation of God in diverse forms, and deepened their thoughts about the harmony of religions. The Master, too, was impressed by the sincerity of many of the Brahmo devotees. He told them about his own realizations and explained to them the essence of his teachings, such as the necessity of renunciation, sincerity in the pursuit of one's own course of discipline, faith in God, the performance of one's duties without thought of results, and discrimination between the Real and the unreal.

This contact with the educated and progressive Bengalis opened Sri Ramakrishna's eyes to a new realm of thought. Born and brought up in a simple village, without any formal education, and taught by the orthodox holy men of India in religious life, he had had no opportunity to study the influence of modernism on the thoughts and lives of the Hindus. He could not properly estimate the result of the impact of Western education on Indian culture. He was a Hindu of the Hindus, renunciation being to him the only means to the realization of God in life. From the Brahmos he learnt that the new generation of India made a compromise between God and the world. Educated young men were influenced more by the Western philosophers than by their own prophets. But Sri Ramakrishna was not dismayed, for he saw in this, too, the hand of God. And though he expounded to the Brahmos all his ideas about God and austere religious disciplines, yet he bade them accept from his teachings only as much as suited their tastes and temperaments.

1. ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
   
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.

Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come."

In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty knowledge of the Vedanta and the soul-melting love of the Purana. Twenty hours out of twenty-four he would speak without out rest or respite. He gave to all his sympathy and enlightenment, and he touched them with that strange power of the soul which could not but melt even the most hardened. And people understood him according to their powers of comprehension.

1. ^The word is generally used in the text to denote one devoted to God, a worshipper of the Personal God, or a follower of the path of love. A devotee of Sri Ramakrishna is one who is devoted to Sri Ramakrishna and follows his teachings. The word "disciple", when used in connexion with Sri Ramakrishna, refers to one who had been initiated into spiritual life by Sri Ramakrishna and who regarded him as his guru.

But he remained as ever the willing instrument in the hand of God, the child of the Divine Mother, totally untouched by the idea of being a teacher. He used to say that three ideas — that he was a guru, a father, and a master — pricked his flesh like thorns. Yet he was an extraordinary teacher. He stirred his disciples' hearts more by a subtle influence than by actions or words. He never claimed to be the founder of a religion or the organizer of a sect. Yet he was a religious dynamo. He was the verifier of all religions and creeds. He was like an expert gardener, who prepares the soil and removes the weeds, knowing that the plants will grow because of the inherent power of the seeds, producing each its appropriate flowers and fruits. He never thrust his ideas on anybody. He understood people's limitations and worked on the principle that what is good for one may be bad for another. He had the unusual power of knowing the devotees' minds, even their inmost souls, at the first sight. He accepted disciples with the full knowledge of their past tendencies and future possibilities. The life of evil did not frighten him, nor did religious squeamishness raise anybody in his estimation. He saw in everything the unerring finger of the Divine Mother. Even the light that leads astray was to him the light from God.

To those who became his intimate disciples the Master was a friend, companion, and playmate. Even the chores of religious discipline would be lightened in his presence. The devotees would be so inebriated with pure joy in his company that they would have no time to ask themselves whether he was an Incarnation, a perfect soul, or a yogi. His very presence was a great teaching; words were superfluous. In later years his disciples remarked that while they were with him they would regard him as a comrade, but afterwards would tremble to think of their frivolities in the presence of such a great person. They had convincing proof that the Master could, by his mere wish, kindle in their hearts the love of God and give them His vision.

Through all this fun and frolic, this merriment and frivolity, he always kept before them the shining ideal of God-Consciousness and the path of renunciation. He prescribed ascents steep or graded according to the powers of the climber. He permitted no compromise with the basic principles of purity. An aspirant had to keep his body, mind, senses, and soul unspotted; had to have a sincere love for God and an ever mounting spirit of yearning. The rest would be done by the Mother.

His disciples were of two kinds: the householders, and the young men, some of whom were later to become monks. There was also a small group of women devotees.

For the householders Sri Ramakrishna did not prescribe the hard path of total renunciation. He wanted them to discharge their obligations to their families. Their renunciation was to be mental. Spiritual life could not be acquired by flying away from responsibilities. A married couple should live like brother and sister after the birth of one or two children, devoting their time to spiritual talk and contemplation. He encouraged the householders, saying that their life was, in a way, easier than that of the monk, since it was more advantageous to fight the enemy from inside a fortress than in an open field. He insisted, however, on their repairing into solitude every now and then to strengthen their devotion and faith in God through prayer, japa, and meditation. He prescribed for them the companionship of sadhus. He asked them to perform their worldly duties with one hand, while holding to God with the other, and to pray to God to make their duties fewer and fewer so that in the end they might cling to Him with both hands. He would discourage in both the householders and the celibate youths any lukewarmness in their spiritual struggles. He would not ask them to follow indiscriminately the ideal of non-resistance, which ultimately makes a coward of the unwary.

But to the young men destined to be monks he pointed out the steep path of renunciation, both external and internal. They must take the vow of absolute continence and eschew all thought of greed and lust. By the practice of continence, aspirants develop a subtle nerve through which they understand the deeper mysteries of God. For them self-control is final, imperative, and absolute. The sannyasis are teachers of men, and their lives should be totally free from blemish. They must not even look at a picture which may awaken their animal passions. The Master selected his future monks from young men untouched by "woman and gold" and plastic enough to be cast in his spiritual mould. When teaching them the path of renunciation and discrimination, he would not allow the householders to be anywhere near them.

The first two householder devotees to come to Dakshineswar were Ramchandra Dutta and Manomohan Mitra. A medical practitioner and chemist, Ram was sceptical about God and religion and never enjoyed peace of soul. He wanted tangible proof of God's existence. The Master said to him: "God really" exists. You don't see the stars in the day-time, but that doesn't mean that the stars do not exist. There is butter in milk. But can anybody see it by merely looking at the milk? To get butter you must churn milk in a quiet and cool place. You cannot realize God by a mere wish; you must go through some mental disciplines." By degrees the Master awakened Ram's spirituality and the latter became one of his foremost lay disciples. It was Ram who introduced Narendranath to Sri Ramakrishna. Narendra was a relative of Ram.

Manomohan at first met with considerable opposition from his wife and other relatives, who resented his visits to Dakshineswar. But in the end the unselfish love of the Master triumphed over worldly affection. It was Manomohan who brought Rakhal to the Master.

Suresh Mitra, a beloved disciple whom the Master often addressed as Surendra, had received an English education and held an important post in an English firm. Like many other educated young men of the time, he prided himself on his atheism and led a Bohemian life. He was addicted to drinking. He cherished an exaggerated notion about man's free will. A victim of mental depression, he was brought to Sri Ramakrishna by Ramchandra chandra Dutta. When he heard the Master asking a disciple to practise the virtue of self-surrender to God, he was impressed. But though he tried thenceforth to do so, he was unable to give up his old associates and his drinking. One day the Master said in his presence, "Well, when a man goes to an undesirable place, why doesn't he take the Divine Mother with him?" And to Surendra himself Sri Ramakrishna said: "Why should you drink wine as wine? Offer it to Kali, and then take it as Her prasad, as consecrated drink. But see that you don't become intoxicated; you must not reel and your thoughts must not wander. At first you will feel ordinary excitement, but soon you will experience spiritual exaltation." Gradually Surendra's entire life was changed. The Master designated him as one of those commissioned by the Divine Mother to defray a great part of his expenses. Surendra's purse was always open for the Master's comfort.

Kedarnath Chatterji was endowed with a spiritual temperament and had tried various paths of religion, some not very commendable. When he met the Master at Dakshineswar he understood the true meaning of religion. It is said that the Master, weary of instructing devotees who were coming to him in great numbers for guidance, once prayed to the Goddess Kali: "Mother, I am tired of speaking to people. Please give power to Kedar, Girish, Ram, Vijay, and Mahendra to give them the preliminary instruction, so that just a little teaching from me will be enough." He was aware, however, of Kedar's lingering attachment to worldly things and often warned him about it.

Harish, a young man in affluent circumstances, renounced his family and took shelter with the Master, who loved him for his sincerity, singleness of purpose, and quiet nature. He spent his leisure time in prayer and meditation, turning a deaf ear to the entreaties and threats of his relatives. Referring to his undisturbed peace of mind, the Master would say: "Real men are dead to the world though living. Look at Harish. He is an example." When one day the Master asked him to be a little kind to his wife, Harish said: "You must excuse me on this point. This is not the place to show kindness. If I try to be sympathetic to her, there is a possibility of my forgetting the ideal and becoming entangled in the world."

Bhavanath Chatterji visited the Master while he was still in his teens. His parents and relatives regarded Sri Ramakrishna as an insane person and tried their utmost to prevent him from becoming intimate with the Master. But the young boy was very stubborn and often spent nights at Dakshineswar. He was greatly attached to Narendra, and the Master encouraged their friendship. The very sight of him often awakened Sri Ramakrishna's spiritual emotion.

Balaram Bose came of a wealthy Vaishnava family. From his youth he had shown a deep religious temperament and had devoted his time to meditation, prayer, and the study of the Vaishnava scriptures. He was very much impressed by Sri Ramakrishna even at their first meeting. He asked Sri Ramakrishna whether God really existed and, if so, whether a man could realize Him. The Master said: "God reveals Himself to the devotee who thinks of Him as his nearest and dearest. Because you do not draw response by praying to Him once, you must not conclude that He does not exist. Pray to God, thinking of Him as dearer than your very self. He is much attached to His devotees. He comes to a man even before He is sought. There is none more intimate and affectionate than God." Balaram had never before heard God spoken of in such forceful words; every one of the words seemed true to him. Under the Master's influence he outgrew the conventions of the Vaishnava worship and became one of the most beloved of the disciples. It was at his home that the Master slept whenever he spent a night in Calcutta.

Mahendranath Gupta, better known as "M.", arrived at Dakshineswar in March 1882. He belonged to the Brahmo Samaj and was headmaster of the Vidyasagar High School at Syambazar, Calcutta. At the very first sight the Master recognized him as one of his "marked" disciples. Mahendra recorded in his diary Sri Ramakrishna's conversations with his devotees. These are the first directly recorded words, in the spiritual history of the world, of a man recognized as belonging in the class of Buddha and Christ. The present volume is a translation of this diary. Mahendra was instrumental, through his personal contacts, in spreading the Master's message among many young and aspiring souls.

Durgacharan Nag, also known as Nag Mahashay, was the ideal householder among the lay disciples of Sri Ramakrishna. He was the embodiment of the Master's ideal of life in the world, unstained by worldliness. In spite of his intense desire to become a sannyasi, Sri Ramakrishna asked him to live in the world in the spirit of a monk, and the disciple truly carried out this injunction. He was born of a poor family and even during his boyhood often sacrificed everything to lessen the sufferings of the needy. He had married at an early age and after his wife's death had married a second time to obey his father's command. But he once said to his wife: "Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cage of bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled." The Master spoke of him as a "blazing light". He received every word of Sri Ramakrishna in dead earnest. One day he heard the Master saying that it was difficult for doctors, lawyers, and brokers to make much progress in spirituality. Of doctors he said, "If the mind clings to the tiny drops of medicine, how can it conceive of the Infinite?" That was the end of Durgacharan's medical practice and he threw his chest of medicines into the Ganges. Sri Ramakrishna assured him that he would not lack simple food and clothing. He bade him serve holy men. On being asked where he would find real holy men, the Master said that the sadhus themselves would seek his company. No sannyasi could have lived a more austere life than Durgacharan.

Girish Chandra Ghosh was a born rebel against God, a sceptic, a Bohemian, a drunkard. He was the greatest Bengali dramatist of his time, the father of the modem Bengali stage. Like other young men he had imbibed all the vices of the West. He had plunged into a life of dissipation and had become convinced that religion was only a fraud. Materialistic philosophy he justified as enabling one to get at least a little fun out of life. But a series of reverses shocked him and he became eager to solve the riddle of life. He had heard people say that in spiritual life the help of a guru was imperative and that the guru was to be regarded as God Himself. But Girish was too well acquainted with human nature to see perfection in a man. His first meeting with Sri Ramakrishna did not impress him at all. He returned home feeling as if he had seen a freak at a circus; for the Master, in a semi-conscious mood, had inquired whether it was evening, though the lamps were burning in the room. But their paths often crossed, and Girish could not avoid further encounters. The Master attended a performance in Girish's Star Theatre. On this occasion, too, Girish found nothing impressive about him. One day, however, Girish happened to see the Master dancing and singing with the devotees. He felt the contagion and wanted to join them, but restrained himself for fear of ridicule. Another day Sri Ramakrishna was about to give him spiritual instruction, when Girish said: "I don't want to listen to instructions. I have myself written many instructions. They are of no use to me. Please help me in a more tangible way If you can." This pleased the Master and he asked Girish to cultivate faith.

As time passed, Girish began to learn that the guru is the one who silently unfolds the disciple's inner life. He became a steadfast devotee of the Master. He often loaded the Master with insults, drank in his presence, and took liberties which astounded the other devotees. But the Master knew that at heart Girish was tender, faithful, and sincere. He would not allow Girish to give up the theatre. And when a devotee asked him to tell Girish to give up drinking, he sternly replied: "That is none of your business. He who has taken charge of him will look after him. Girish is a devotee of heroic type. I tell you, drinking will not affect him." The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles. Therefore he never asked him to give up alcohol, with the result that Girish himself eventually broke the habit. Sri Ramakrishna had strengthened Girish's resolution by allowing him to feel that he was absolutely free.

One day Girish felt depressed because he was unable to submit to any routine of spiritual discipline. In an exalted mood the Master said to him: "All right, give me your power of attorney. Henceforth I assume responsibility for you. You need not do anything." Girish heaved a sigh of relief. He felt happy to think that Sri Ramakrishna had assumed his spiritual responsibilities. But poor Girish could not then realize that He also, on his part, had to give up his freedom and make of himself a puppet in Sri Ramakrishna's hands. The Master began to discipline him according to this new attitude. One day Girish said about a trifling matter, "Yes, I shall do this." "No, no!" the Master corrected him. "You must not speak in that egotistic manner. You should say, 'God willing, I shall do it.'" Girish understood. Thenceforth he tried to give up all idea of personal responsibility and surrender himself to the Divine Will. His mind began to dwell constantly on Sri Ramakrishna. This unconscious meditation in time chastened his turbulent spirit.

The householder devotees generally visited Sri Ramakrishna on Sunday afternoons and other holidays. Thus a brotherhood was gradually formed, and the Master encouraged their fraternal feeling. Now and then he would accept an invitation to a devotee's home, where other devotees would also be invited. Kirtan would be arranged and they would spend hours in dance and devotional music. The Master would go into trances or open his heart in religious discourses and in the narration of his own spiritual experiences. Many people who could not go to Dakshineswar participated in these meetings and felt blessed. Such an occasion would be concluded with a sumptuous feast.

But it was in the company of his younger devotees, pure souls yet unstained by the touch of worldliness, that Sri Ramakrishna took greatest joy. Among the young men who later embraced the householder's life were Narayan, Paitu, the younger Naren, Tejchandra, and Purna. These visited the Master sometimes against strong opposition from home.

Purna was a lad of thirteen, whom Sri Ramakrishna described as an Isvarakoti, a soul born with special spiritual qualities. The Master said that Purna was the last of the group of brilliant devotees who, as he once had seen in a trance, would come to him for spiritual illumination. Purna said to Sri Ramakrishna during their second meeting, "You are God Himself incarnated in flesh and blood." Such words coming from a mere youngster proved of what stuff the boy was made.

Mahimacharan and Pratap Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimacharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness. He claimed to have been initiated by Totapuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahima to meditate on the meaning of the scriptural texts and to practise spiritual discipline.

Pratap Hazra, a middle-aged man, hailed from a village near Kamarpukur. He was not altogether unresponsive to religious feelings. On a moment's impulse he had left his home, aged mother, wife, and children, and had found shelter in the temple garden at Dakshineswar, where he intended to lead a spiritual life. He loved to argue, and the Master often pointed him out as an example of barren argumentation. He was hypercritical of others and cherished an exaggerated notion of his own spiritual advancement. He was mischievous and often tried to upset the minds of the Master's young disciples, criticizing them for their happy and joyous life and asking them to devote their time to meditation. The Master teasingly compared Hazra to Jatila and Kutila, the two women who always created obstructions in Krishna's sport with the gopis, and said that Hazra lived at Dakshineswar to "thicken the plot" by adding complications.

Sri Ramakrishna also became acquainted with a number of people whose scholarship or wealth entitled them everywhere to respect. He had met, a few years before, Devendranath Tagore, famous all over Bengal for his wealth, scholarship, saintly character, and social position. But the Master found him disappointing; for, whereas Sri Ramakrishna expected of a saint complete renunciation of the world, Devendranath combined with his saintliness a life of enjoyment. Sri Ramakrishna met the great poet Michael Madhusudan, who had embraced Christianity "for the sake of his stomach". To him the Master could not impart instruction, for the Divine Mother "pressed his tongue". In addition he met Maharaja Jatindra Mohan Tagore, a titled aristocrat of Bengal; Kristodas Pal, the editor, social reformer, and patriot; Iswar Vidyasagar, the noted philanthropist and educator; Pundit Shashadhar, a great champion of Hindu orthodoxy; Aswini Kumar Dutta, a headmaster, moralist, and leader of Indian Nationalism; and Bankim Chatterji, a deputy magistrate, novelist, and essayist, and one of the fashioners of modern Bengali prose. Sri Ramakrishna was not the man to be dazzled by outward show, glory, or eloquence. A pundit without discrimination he regarded as a mere straw. He would search people's hearts for the light of God, and if that was missing he would have nothing to do with them.

The Europeanized Kristodas Pal did not approve of the Master's emphasis on renunciation and said; "Sir, this cant of renunciation has almost ruined the country. It is for this reason that the Indians are a subject nation today. Doing good to others, bringing education to the door of the ignorant, and above all, improving the material conditions of the country — these should be our duty now. The cry of religion and renunciation would, on the contrary, only weaken us. You should advise the young men of Bengal to resort only to such acts as will uplift the country." Sri Ramakrishna gave him a searching look and found no divine light within, "You man of poor understanding!" Sri Ramakrishna said sharply. "You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well, have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures. How dare you talk of helping the world? The Lord will look to that. You haven't the power in you to do it." After a pause the Master continued: "Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well — isn't that all? These, are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught? God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world." Sri Ramakrishna mistrusted philanthropy that presumed to pose as charity. He warned people against it. He saw in most acts of philanthropy nothing but egotism, vanity, a desire for glory, a barren excitement to kill the boredom of life, or an attempt to soothe a guilty conscience. True charity, he taught, is the result of love of God — service to man in a spirit of worship.

The disciples whom the Master trained for monastic life were the following:

Narendranath Dutta (Swami Vivekananda)
Rakhal Chandra Ghosh (Swami Brahmananda)
Gopal Sur (Swami Advaitananda)
Baburam Ghosh (Swami Premananda)
Taraknath Ghoshal (Swami Shivananda)
Jogindranath Choudhury (Swami Jogananda)
Sashibhushan Chakravarty. (Swami Ramakrishnananda)
Saratchandra Chakravarty (Swami Saradananda)
Latu (Swami Adbhutananda)
Nitya Niranjan Sen (Swami Niranjanananda)
Kaliprasad Chandra (Swami Abhedananda)
Harinath Chattopadhyaya (Swami Turiyananda)
Sarada Prasanna (Swami Trigunatitananda)
Gangadhar Ghatak (Swami Akhandananda)
Subodh Ghosh (Swami Subodhananda)
Tulasi Charan Dutta (Swami Nirmalananda)
Hariprasanna Chatterji (Swami Vijnanananda)

The first of these young men to come to the Master was Latu. Born of obscure parents, in Behar, he came to Calcutta in search of work and was engaged by Ramchandra Dutta as house-boy. Learning of the saintly Sri Ramakrishna, he visited the Master at Dakshineswar and was deeply touched by his cordiality. When he was about to leave, the Master asked him to take some money and return home in a boat or carriage. But Latu declared he had a few pennies and jingled the coins in his pocket. Sri Ramakrishna later requested Ram to allow Latu to stay with him permanently. Under Sri Ramakrishna's guidance Latu made great progress in meditation and was blessed with ecstatic visions, but all the efforts of the Master to give him a smattering of education failed. Latu was very fond of kirtan and other devotional songs but remained all his life illiterate.

Even before Rakhal's coming to Dakshineswar, the Master had had visions of him as his spiritual son and as a playmate of Krishna at Vrindavan. Rakhal was born of wealthy parents. During his childhood he developed wonderful spiritual traits and used to play at worshipping gods and goddesses. In his teens he was married to a sister of Manomohan Mitra, from whom he first heard of the Master. His father objected to his association with Sri Ramakrishna but afterwards was reassured to find that many celebrated people were visitors at Dakshineswar. The relationship between the Master and this beloved disciple was that of mother and child. Sri Ramakrishna allowed Rakhal many liberties denied to others. But he would not hesitate to chastise the boy for improper actions. At one time Rakhal felt a childlike jealousy because he found that other boys were receiving the Master's affection. He soon got over it and realized his guru as the Guru of the whole universe. The Master was worried to hear of his marriage, but was relieved to find that his wife was a spiritual soul who would not be a hindrance to his progress.

Gopal Sur of Sinthi came to Dakshineswar at a rather advanced age and was called the elder Gopal. He had lost his wife, and the Master assuaged his grief. Soon he renounced the world and devoted himself fully to meditation and prayer. Some years later Gopal gave the Master the ochre cloths with which the latter initiated several of his disciples into monastic life.

To spread his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make great journeys across wide spaces. And such an instrument was found in Narendranath Dutta, his beloved Naren, later known to the world as Swami Vivekananda. Even before meeting Narendranath, the Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's request had agreed to take human birth to assist him in his work.

Narendra was born in Calcutta on January 12, 1863, of an aristocratic kayastha family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart. An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.

As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brahmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.

In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshineswar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone. Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"

When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.

During his second visit, about a month later, suddenly, at the touch of the Master, Narendra felt overwhelmed and saw the walls of the room and everything around him whirling and vanishing. "What are you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallowed in a nameless void. With a laugh the Master easily restored him. Narendra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He returned home more confused than ever, resolved to be henceforth on his guard before this strange man.

But during his third visit Narendra fared no better. This time, at the Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up his body in yoga, by an act of will.

A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brahmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.

Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own realizations. Often he asked Narendra to test him as the money-changers test their coins. He laughed at Narendra's biting criticism of his spiritual experiences and samadhi. When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."

The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brahmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.

At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.

Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist, and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."

The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.

Narendra now realized that he had a spiritual mission to fulfil. He resolved to renounce the world, as his grandfather had renounced it, and he came to Sri Ramakrishna for his blessing. But even before he had opened his mouth, the Master knew what was in his mind and wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."

One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kali. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.

This was a very rich and significant experience for Narendra. It taught him that Sakti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; But in reality the water is one. Do you see my point? Well, whatever is, is the Mother — isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people, only make a show of love for selfish ends."

Others destined to be monastic disciples of Sri Ramakrishna came to Dakshineswar. Taraknath Ghoshal had felt from his boyhood the noble desire to realize God. Keshab and the Brahmo Samaj had attracted him but proved inadequate. In 1882 he first met the Master at Ramchandra's house and was astonished to hear him talk about samadhi, a subject which always fascinated his mind. And that evening he actually saw a manifestation of that superconscious state in the Master. Tarak became a frequent visitor at Dakshineswar and received the Master's grace in abundance. The young boy often felt ecstatic fervour in meditation. He also wept profusely while meditating on God. Sri Ramakrishna said to him: "God favours those who can weep for Him. Tears shed for God wash away the sins of former births."

Baburam Ghosh came to Dakshineswar accompanied by Rakhal, his classmate. The Master, as was often his custom, examined the boy's physiognomy and was satisfied about his latent spirituality. At the age of eight Baburam had thought of leading a life of renunciation, in the company of a monk, in a hut shut out from the public view by a thick wall of trees. The very sight of the Panchavati awakened in his heart that dream of boyhood. Baburam was tender in body and soul. The Master used to say that he was pure to his very bones. One day Hazra in his usual mischievous fashion advised Baburam and some of the other young boys to ask Sri Ramakrishna for some spiritual powers and not waste their life in mere gaiety and merriment. The Master, scenting mischief, called Baburam to his side and said: "What can you ask of me? Isn't everything that I have already yours? Yes, everything I have earned in the shape of realizations is for the sake of you all. So get rid of the idea of begging, which alienates by creating a distance. Rather realize your kinship with me and gain the key to all the treasures.

Nitya Niranjan Sen¹ was a disciple of heroic type. He came to the Master when he was eighteen years old. He was a medium for a group of spiritualists. During his first visit the Master said to him: "My boy, if you think always of ghosts you will become a ghost, and if you think of God you will become God. Now, which do you prefer?" Niranjan severed all connexions with the spiritualists. During his second visit the Master embraced him and said warmly: "Niranjan, my boy, the days are flitting away. When will you realize God? This life will be in vain if you do not realize Him. When will you devote your mind wholly to God?" Niranjan was surprised to see the Master's great anxiety for his spiritual welfare. He was a young man endowed with unusual spiritual parts. He felt disdain for worldly pleasures and was totally guileless, like a child. But he had a violent temper. One day, as he was coming in a country boat to Dakshineswar, some of his fellow passengers began to speak ill of the Master. Finding his protest futile, Niranjan began to rock the boat, threatening to sink it in mid stream. That silenced the offenders. When he reported the incident to the Master, he was rebuked for his inability to curb his anger.

1. ^The more accepted view now is that the premonastic name of Swami Niranjanandaji was Nityaniranjan Ghosh — Web servant.

Jogindranath, on the other hand, was gentle to a fault. One day, under circumstances very like those that had evoked Niranjan's anger, he curbed his temper and held his peace instead of threatening Sri Ramakrishna's abusers. The Master, learning of his conduct, scolded him roundly. Thus to each the fault of the other was recommended as a virtue. The guru was striving to develop, in the first instance, composure, and in the second, mettle. The secret of his training was to build up, by a tactful recognition of the requirements of each given case, the character of the devotee.

Jogindranath came of an aristocratic brahmin family of Dakshineswar. His father and relatives shared the popular mistrust of Sri Ramakrishna's sanity. At a very early age the boy developed religious tendencies, spending two or three hours daily in meditation, and his meeting with Sri Ramakrishna deepened his desire for the realization of God. He had a perfect horror of marriage. But at the earnest request of his mother he had had to yield, and he now believed that his spiritual future was doomed. So he kept himself away from the Master.

Sri Ramakrishna employed a ruse to bring Jogindra to him. As soon as the disciple entered the room, the Master rushed forward to meet the young man. Catching hold of the disciple's hand, he said: "What if you have married? Haven't I too married? What is there to be afraid of in that?" Touching his own chest he said: "If this [meaning himself] is propitious, then even a hundred thousand marriages cannot injure you. If you desire to lead a householder's life, then bring your wife here one day, and I shall see that she becomes a real companion in your spiritual progress. But if you want to lead a monastic life, then I shall eat up your attachment to the world." Jogin was dumbfounded at these words. He received new strength, and his spirit of renunciation was re-established.

SASHI AND SARAT

Sashi and Sarat were two cousins who came from a pious brahmin family of Calcutta. At an early age they had joined the Brahmo Samaj and had come under the influence of Keshab Sen. The Master said to them at their first meeting: "If bricks and tiles are burnt after the trade-mark has been stamped on them, they retain the mark for ever. Similarly, man should be stamped with God before entering the world. Then he will not become attached to worldliness." Fully aware of the future course of their life, he asked them not to marry. The Master asked Sashi whether he believed in God with form or in God without form. Sashi replied that he was not even sure about the existence of God; so he could not speak one way or the other. This frank answer very much pleased the Master.

Sarat's soul longed for the all-embracing realization of the Godhead. When the Master inquired whether there was any particular form of God he wished to see, the boy replied that he would like to see God in all the living beings of the world. "But", the Master demurred, "that is the last word in realization. One cannot have it at the very outset." Sarat stated calmly: "I won't be satisfied with anything short of that. I shall trudge on along the path till I attain that blessed state." Sri Ramakrishna was very much pleased.

Harinath had led the austere life of a brahmachari even from his early boyhood — bathing in the Ganges every day, cooking his own meals, waking before sunrise, and reciting the Gita from memory before leaving bed. He found in the Master the embodiment of the Vedanta scriptures. Aspiring to be a follower of the ascetic Sankara, he cherished a great hatred for women. One day he said to the Master that he could not allow even small girls to come near him. The Master scolded him and said: "You are talking like a fool. Why should you hate women? They are the manifestations of the Divine Mother. Regard them as your own mother and you will never feel their evil influence. The more you hate them, the more you will fall into their snares." Hari said later that these words completely changed his attitude toward women.

The Master knew Hari's passion for Vedanta. But he did not wish any of his disciples to become a dry ascetic or a mere bookworm. So he asked Hari to practise Vedanta in life by giving up the unreal and following the Real. "But it is not so easy", Sri Ramakrishna said, "to realize the illusoriness of the world. Study alone does not help one very much. The grace of God is required. Mere personal effort is futile. A man is a tiny creature after all, with very limited powers. But he can achieve the impossible if he prays to God for His grace." Whereupon the Master sang a song in praise of grace. Hari was profoundly moved and shed tears. Later in life Hari achieved a wonderful synthesis of the ideals of the Personal God and the Impersonal Truth.

Gangadhar, Harinath's friend, also led the life of a strict brahmachari, eating vegetarian food cooked by his own hands and devoting himself to the study of the scriptures. He met the Master in 1884 and soon became a member of his inner circle. The Master praised his ascetic habit and attributed it to the spiritual disciplines of his past life. Gangadhar became a close companion of Narendra.

Hariprasanna, a college student, visited the Master in the company of his friends Sashi and Sarat. Sri Ramakrishna showed him great favour by initiating him into spiritual life. As long as he lived, Hariprasanna remembered and observed the following drastic advice of the Master: "Even if a woman is pure as gold and rolls on the ground for love of God, it is dangerous for a monk ever to look at her."

Kaliprasad visited the Master toward the end of 1883. Given to the practice of meditation and the study of the scriptures. Kali was particularly interested in yoga. Feeling the need of a guru in spiritual life, he came to the Master and was accepted as a disciple. The young boy possessed a rational mind and often felt sceptical about the Personal God. The Master said to him: "Your doubts will soon disappear. Others, too, have passed through such a state of mind. Look at Naren. He now weeps at the names of Radha and Krishna." Kali began to see visions of gods and goddesses. Very soon these disappeared and in meditation he experienced vastness, infinity, and the other attributes of the Impersonal Brahman.

Subodh visited the Master in 1885. At the very first meeting Sri Ramakrishna said to him: "You will succeed. Mother says so. Those whom She sends here will certainly attain spirituality." During the second meeting the Master wrote something on Subodh's tongue, stroked his body from the navel to the throat, and said, "Awake, Mother! Awake." He asked the boy to meditate. At once Subodh's latent spirituality was awakened. He felt a current rushing along the spinal column to the brain. Joy filled his soul.

Two more young men, Sarada Prasanna and Tulasi, complete the small band of the Master's disciples later to embrace the life of the wandering monk. With the exception of the elder Gopal, all of them were in their teens or slightly over. They came from middle-class Bengali families, and most of them were students in school or college. Their parents and relatives had envisaged for them bright worldly careers. They came to Sri Ramakrishna with pure bodies, vigorous minds, and uncontaminated souls. All were born with unusual spiritual attributes. Sri Ramakrishna accepted them, even at first sight, as his children, relatives, friends, and companions. His magic touch unfolded them. And later each according to his measure reflected the life of the Master, becoming a torch-bearer of his message across land and sea.

WOMAN DEVOTEES

With his woman devotees Sri Ramakrishna established a very sweet relationship. He himself embodied the tender traits of a woman: he had dwelt on the highest plane of Truth, where there is not even the slightest trace of sex; and his innate purity evoked only the noblest emotion in men and women alike. His woman devotees often said: "We seldom looked on Sri Ramakrishna as a member of the male sex. We regarded him as one of us. We never felt any constraint before him. He was our best confidant." They loved him as their child, their friend, and their teacher. In spiritual discipline he advised them to renounce lust and greed and especially warned them not to fall into the snares of men.

Unsurpassed among the woman devotees of the Master in the richness of her devotion and spiritual experiences was Aghoremani Devi, an orthodox brahmin woman. Widowed at an early age, she had dedicated herself completely to spiritual pursuits. Gopala, the Baby Krishna, was her Ideal Deity, whom she worshipped following the vatsalya attitude of the Vaishnava religion, regarding Him as her own child. Through Him she satisfied her unassuaged maternal love, cooking for Him, feeding Him, bathing Him, and putting Him to bed. This sweet intimacy with Gopala won her the sobriquet of Gopal Ma, or Gopala's Mother. For forty years she had lived on the bank of the Ganges in a small, bare room, her only companions being a threadbare copy of the Ramayana and a bag containing her rosary. At the age of sixty, in 1884, she visited Sri Ramakrishna at Dakshineswar. During the second visit, as soon as the Master saw her, he said: "Oh, you have come! Give me something to eat." With great hesitation she gave him some ordinary sweets that she had purchased for him on the way. The Master ate them with relish and asked her to bring him simple curries or sweets prepared by her own hands. Gopal Ma thought him a queer kind of monk, for, instead of talking of God, he always asked for food. She did not want to visit him again, but an irresistible attraction brought her back to the temple garden; She carried with her some simple curries that she had cooked herself.

One early morning at three o'clock, about a year later, Gopal Ma was about to finish her daily devotions, when she was startled to find Sri Ramakrishna sitting on her left, with his right hand clenched, like the hand of the image of Gopala. She was amazed and caught hold of the hand, whereupon the figure vanished and in its place appeared the real Gopala, her Ideal Deity. She cried aloud with joy. Gopala begged her for butter. She pleaded her poverty and gave Him some dry coconut candies. Gopala, sat on her lap, snatched away her rosary, jumped on her shoulders, and moved all about the room. As soon as the day broke she hastened to Dakshineswar like an insane woman. Of course Gopala accompanied her, resting His head on her shoulder. She clearly saw His tiny ruddy feet hanging over her breast. She entered Sri Ramakrishna's room. The Master had fallen into samadhi. Like a child, he sat on her lap, and she began to feed him with butter, cream, and other delicacies. After some time he regained consciousness and returned to his bed. But the mind of Gopala's Mother was still roaming in another plane. She was steeped in bliss. She saw Gopala frequently entering the Master's body and again coming out of it. When she returned to her hut, still in a dazed condition, Gopala accompanied her.

She spent about two months in uninterrupted communion with God, the Baby Gopala never leaving her for a moment. Then the intensity of her vision was lessened; had it not been, her body would have perished. The Master spoke highly of her exalted spiritual condition and said that such vision of God was a rare thing for ordinary mortals. The fun-loving Master one day confronted the critical Narendranath with this simple-minded woman. No two could have presented a more striking contrast. The Master knew of Narendra's lofty contempt for all visions, and he asked the old lady to narrate her experiences to Narendra. With great hesitation she told him her story. Now and then she interrupted her maternal chatter to ask Narendra: "My son, I am a poor ignorant woman. I don't understand anything. You are so learned. Now tell me if these visions of Gopala are true." As Narendra listened to the story he was profoundly moved. He said, "Yes, mother, they are quite true." Behind his cynicism Narendra, too, possessed a heart full of love and tenderness.

In 1881 Hriday was dismissed from service in the Kali temple, for an act of indiscretion, and was ordered by the authorities never again to enter the garden. In a way the hand of the Divine Mother may be seen even in this. Having taken care of Sri Ramakrishna during the stormy days of his spiritual discipline, Hriday had come naturally to consider himself the sole guardian of his uncle. None could approach the Master without his knowledge. And he would be extremely jealous if Sri Ramakrishna paid attention to anyone else. Hriday's removal made it possible for the real devotees of the Master to approach him freely and live with him in the temple garden.

During the week-ends the householders, enjoying a respite from their office duties, visited the Master. The meetings on Sunday afternoons were of the nature of little festivals. Refreshments were often served. Professional musicians now and then sang devotional songs. The Master and the devotees sang and danced, Sri Ramakrishna frequently going into ecstatic moods. The happy memory of such a Sunday would linger long in the minds of the devotees. Those whom the Master wanted for special instruction he would ask to visit him on Tuesdays and Saturdays. These days were particularly auspicious for the worship of Kali.

The young disciples destined to be monks, Sri Ramakrishna invited on week-days, when the householders were not present. The training of the householders and of the future monks had to proceed along entirely different lines. Since M. generally visited the Master on week-ends, the Gospel of Sri Ramakrishna does not contain much mention of the future monastic disciples.

Finally, there was a handful of fortunate disciples, householders as well as youngsters, who were privileged to spend nights with the Master in his room. They would see him get up early in the morning and walk up and down the room, singing in his sweet voice and tenderly communing with the Mother.

One day, in January 1884, the Master was going toward the pine-grove when he went into a trance. He was alone. There was no one to support him or guide his footsteps. He fell to the ground and dislocated a bone in his left arm. This accident had a significant influence on his mind, the natural inclination of which was to soar above the consciousness of the body. The acute pain in the arm forced his mind to dwell on the body and on the world outside. But he saw even in this a divine purpose; for, with his mind compelled to dwell on the physical plane, he realized more than ever that he was an instrument in the hand of the Divine Mother, who had a mission to fulfil through his human body and mind. He also distinctly found that in the phenomenal world God manifests Himself, in an inscrutable way, through diverse human beings, both good and evil. Thus he would speak of God in the guise of the wicked, God in the guise of the pious. God in the guise of the hypocrite, God in the guise of the lewd. He began to take a special delight in watching the divine play in the relative world. Sometimes the sweet human relationship with God would appear to him more appealing than the all-effacing Knowledge of Brahman. Many a time he would pray: "Mother, don't make me unconscious through the Knowledge of Brahman. Don't give me Brahmajnana, Mother. Am I not Your child, and naturally timid? I must have my Mother. A million salutations to the Knowledge of Brahman! Give it to those who want it." Again he prayed: "O Mother let me remain in contact with men! Don't make me a dried-up ascetic. I want to enjoy Your sport in the world." He was able to taste this very rich divine experience and enjoy the love of God and the company of His devotees because his mind, on account of the injury to his arm, was forced to come down to the consciousness of the body. Again, he would make fun of people who proclaimed him as a Divine Incarnation, by pointing to his broken arm. He would say, "Have you ever heard of God breaking His arm?" It took the arm about five months to heal.

In April 1885 the Master's throat became inflamed. Prolonged conversation or absorption in samadhi, making the blood flow into the throat, would aggravate the pain. Yet when the annual Vaishnava festival was celebrated at Panihati, Sri Ramakrishna attended it against the doctor's advice. With a group of disciples he spent himself in music, dance, and ecstasy. The illness took a turn for the worse and was diagnosed as "clergyman's sore throat". The patient was cautioned against conversation and ecstasies. Though he followed the physician's directions regarding medicine and diet, he could neither control his trances nor withhold from seekers the solace of his advice. Sometimes, like a sulky child, he would complain to the Mother about the crowds, who gave him no rest day or night. He was overheard to say to Her; "Why do You bring here all these worthless people, who are like milk diluted with five times its own quantity of water? My eyes are almost destroyed with blowing the fire to dry up the water. My health is gone. It is beyond my strength. Do it Yourself, if You want it done. This (pointing to his own body) is but a perforated drum, and if you go on beating it day in and day out, how long will it last?"

But his large heart never turned anyone away. He said, "Let me be condemned to be born over and over again, even in the form of a dog, if I can be of help to a single soul." And he bore the pain, singing cheerfully, "Let the body be preoccupied with illness, but, O mind, dwell for ever in God's Bliss!"

One night he had a hemorrhage of the throat. The doctor now diagnosed the illness as cancer. Narendra was the first to break this heart-rending news to the disciples. Within three days the Master was removed to Calcutta for better treatment. At Balaram's house he remained a week until a suitable place could be found at Syampukur, in the northern section of Calcutta. During this week he dedicated himself practically without respite to the instruction of those beloved devotees who had been unable to visit him oftener at Dakshineswar. Discourses incessantly flowed from his tongue, and he often went into samadhi. Dr. Mahendra Sarkar, the celebrated homeopath of Calcutta, was invited to undertake his treatment.

In the beginning of September 1885 Sri Ramakrishna was moved to Syampukur. Here Narendra organized the young disciples to attend the Master day and night. At first they concealed the Master's illness from their guardians; but when it became more serious they remained with him almost constantly, sweeping aside the objections of their relatives and devoting themselves whole-heartedly to the nursing of their beloved guru. These young men, under the watchful eyes of the Master and the leadership of Narendra, became the antaranga bhaktas, the devotees of Sri Ramakrishna's inner circle. They were privileged to witness many manifestations of the Master's divine powers. Narendra received instructions regarding the propagation of his message after his death.

The Holy Mother — so Sarada Devi had come to be affectionately known by Sri Ramakrishna's devotees — was brought from Dakshineswar to look after the general cooking and to prepare the special diet of the patient. The dwelling space being extremely limited, she had to adapt herself to cramped conditions. At three o'clock in the morning she would finish her bath in the Ganges and then enter a small covered place on the roof, where she spent the whole day cooking and praying. After eleven at night, when the visitors went away, she would come down to her small bedroom on the first floor to enjoy a few hours' sleep. Thus she spent three months, working hard, sleeping little, and praying constantly for the Master's recovery.

At Syampukur the devotees led an intense life. Their attendance on the Master was in itself a form of spiritual discipline. His mind was constantly soaring to an exalted plane of consciousness. Now and then they would catch the contagion of his spiritual fervour. They sought to divine the meaning of this illness of the Master, whom most of them had accepted as an Incarnation of God. One group, headed by Girish with his robust optimism and great power of imagination, believed that the illness was a mere pretext to serve a deeper purpose. The Master had willed his illness in order to bring the devotees together and promote solidarity among them. As soon as this purpose was served, he would himself get rid of the disease. A second group thought that the Divine Mother, in whose hand the Master was an instrument, had brought about this illness to serve Her own mysterious ends. But the young rationalists, led by Narendra, refused to ascribe a supernatural cause to a natural phenomenon. They believed that the Master's body, a material thing, was subject, like all other material things, to physical laws. Growth, development, decay, and death were laws of nature to which the Master's body could not but respond. But though holding differing views, they all believed that it was to him alone that they must look for the attainment of their spiritual goal.

In spite of the physician's efforts and the prayers and nursing of the devotees, the illness rapidly progressed. The pain sometimes appeared to be unbearable. The Master lived only on liquid food, and his frail body was becoming a mere skeleton. Yet his face always radiated joy, and he continued to welcome the visitors pouring in to receive his blessing. When certain zealous devotees tried to keep the visitors away, they were told by Girish, "You cannot succeed in it; he has been born for this very purpose — to sacrifice himself for the redemption of others."

The more the body was devastated by illness, the more it became the habitation of the Divine Spirit. Through its transparency the gods and goddesses began to shine with ever increasing luminosity. On the day of the Kali Puja the devotees clearly saw in him the manifestation of the Divine Mother.

It was noticed at this time that some of the devotees were making an unbridled display of their emotions. A number of them, particularly among the householders, began to cultivate, though at first unconsciously, the art of shedding tears, shaking the body, contorting the face, and going into trances, attempting thereby to imitate the Master. They began openly to declare Sri Ramakrishna a Divine Incarnation and to regard themselves as his chosen people, who could neglect religious disciplines with impunity. Narendra's penetrating eye soon sized up the situation. He found out that some of these external manifestations were being carefully practised at home, while some were the outcome of malnutrition, mental weakness, or nervous debility. He mercilessly exposed the devotees who were pretending to have visions, and asked all to develop a healthy religious spirit. Narendra sang inspiring songs for the younger devotees, read with them the Imitation of Christ and the Gita, and held before them the positive ideals of spirituality.

When Sri Ramakrishna's illness showed signs of aggravation, the devotees, following the advice of Dr. Sarkar, rented a spacious garden house at Cossipore, in the northern suburbs of Calcutta. The Master was removed to this place on December 11, 1885.

It was at Cossipore that the curtain fell on the varied activities of the Master's life on the physical plane. His soul lingered in the body eight months more. It was the period of his great Passion, a constant crucifixion of the body and the triumphant revelation of the Soul. Here one sees the humanity and divinity of the Master passing and repassing across a thin border line. Every minute of those eight months was suffused with touching tenderness of heart and breath-taking elevation of spirit. Every word he uttered was full of pathos and sublimity.

It took the group only a few days to become adjusted to the new environment. The Holy Mother, assisted by Sri Ramakrishna's niece, Lakshmi Devi, and a few woman devotees, took charge of the cooking for the Master and his attendants. Surendra willingly bore the major portion of the expenses, other householders contributing according to their means. Twelve disciples were constant attendants of the Master: Narendra, Rakhal, Baburam, Niranjan, Jogin, Latu, Tarak, the-elder Gopal, Kali, Sashi, Sarat, and the younger Gopal. Sarada, Harish, Hari, Gangadhar, and Tulasi visited the Master from time to time and practised sadhana at home. Narendra, preparing for his law examination, brought his books to the garden house in order to continue his studies during the infrequent spare moments. He encouraged his brother disciples to intensify their meditation, scriptural studies, and other spiritual disciplines. They all forgot their relatives and their worldly duties.

Among the attendants Sashi was the embodiment of service. He did not practise meditation, japa, or any of the other disciplines followed by his brother devotees. He was convinced that service to the guru was the only religion for him. He forgot food and rest and was ever ready at the Master's bedside.

Pundit Shashadhar one day suggested to the Master that the latter could remove the illness by concentrating his mind on the throat, the scriptures having declared that yogis had power to cure themselves in that way. The Master rebuked the pundit. "For a scholar like you to make such a proposal!" he said. "How can I withdraw the mind from the Lotus Feet of God and turn it to this worthless cage of flesh and blood?" "For our sake at least", begged Narendra and the other disciples. "But", replied Sri Ramakrishna, do you think I enjoy this suffering? I wish to recover, but that depends on the Mother."

NARENDRA: "Then please pray to Her. She must listen to you."

MASTER: "But I cannot pray for my body."

NARENDRA: "You must do it, for our sake at least."

MASTER: "Very well, I shall try."

A few hours later the Master said to Narendra: "I said to Her: 'Mother, I cannot swallow food because of my pain. Make it possible for me to eat a little.' She pointed you all out to me and said: 'What? You are eating enough through all these mouths. Isn't that so?' I was ashamed and could not utter another word." This dashed all the hopes of the devotees for the Master's recovery.

"I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.

Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."

The Master did not hide the fact that he wished to make Narendra his spiritual heir. Narendra was to continue the work after Sri Ramakrishna's passing. Sri Ramakrishna said to him: "I leave these young men in your charge. See that they develop their spirituality and do not return home." One day he asked the boys, in preparation for a monastic life, to beg their food from door to door without thought of caste. They hailed the Master's order and went out with begging-bowls. A few days later he gave the ochre cloth of the sannyasi to each of them, including Girish, who was now second to none in his spirit of renunciation. Thus the Master himself laid the foundation of the future Ramakrishna Order of monks.

Sri Ramakrishna was sinking day by day. His diet was reduced to a minimum and he found it almost impossible to swallow. He whispered to M.: "I am bearing all this cheerfully, for otherwise you would be weeping. If you all say that it is better that the body should go rather than suffer this torture, I am willing." The next morning he said to his depressed disciples seated near the bed: "Do you know what I see? I see that God alone has become everything. Men and animals are only frameworks covered with skin, and it is He who is moving through their heads and limbs. I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice.' He fainted with emotion. Regaining partial consciousness, he said: "Now I have no pain. I am very well." Looking at Latu he said: "There sits Latu resting his head on the palm of his hand. To me it is the Lord who is seated in that posture."

The words were tender and touching. Like a mother he caressed Narendra and Rakhal, gently stroking their faces. He said in a half whisper to M., "Had this body been allowed to last a little longer, many more souls would have been illumined." He paused a moment and then said: "But Mother has ordained otherwise. She will take me away lest, finding me guileless and foolish, people should take advantage of me and persuade me to bestow on them the rare gifts of spirituality." A few minutes later he touched his chest and said: "Here are two beings. One is She and the other is Her devotee. It is the latter who broke his arm, and it is he again who is now ill. Do you understand me?" After a pause he added: "Alas! To whom shall I tell all this? Who will understand me?" "Pain", he consoled them again, 'is unavoidable as long as there is a body. The Lord takes on the body for the sake of His devotees."

Yet one is not sure whether the Master's soul actually was tortured by this agonizing disease. At least during his moments of spiritual exaltation — which became almost constant during the closing days of his life on earth — he lost all consciousness of the body, of illness and suffering. One of his attendants (Latu, later known as Swami Adbhutananda.) said later on: "While Sri Ramakrishna lay sick he never actually suffered pain. He would often say: 'O mind! Forget the body, forget the sickness, and remain merged in Bliss.' No, he did not really suffer. At times he would be in a state when the thrill of joy was clearly manifested in his body. Even when he could not speak he would let us know in some way that there was no suffering, and this fact was clearly evident to all who watched him. People who did not understand him thought that his suffering was very great. What spiritual joy he transmitted to us at that time! Could such a thing have been possible if he had 'been suffering physically? It was during this period that he taught us again these truths: 'Brahman is always unattached. The three gunas are in It, but It is unaffected by them, just as the wind carries odour yet remains odourless.' 'Brahman is Infinite Being, Infinite Wisdom, Infinite Bliss. In It there exist no delusion, no misery, no disease, no death, no growth, no decay.' 'The Transcendental Being and the being within are one and the same. There is one indivisible Absolute Existence.'"

The Holy Mother secretly went to a Siva temple across the Ganges to intercede with the Deity for the Master's recovery. In a revelation she was told to prepare herself for the inevitable end.

One day when Narendra was on the ground floor, meditating, the Master was lying awake in his bed upstairs. In the depths of his meditation Narendra felt as though a lamp were burning at the back of his head. Suddenly he lost consciousness. It was the yearned-for, all-effacing experience of nirvikalpa samadhi, when the embodied soul realizes its unity with the Absolute. After a very long time he regained partial consciousness but was unable to find his body. He could see only his head. "Where is my body?" he cried. The elder Gopal entered the room and said, "Why, it is here, Naren!" But Narendra could not find it. Gopal, frightened, ran upstairs to the Master. Sri Ramakrishna only said: "Let him stay that way for a time. He has worried me long enough."

After another long period Narendra regained full consciousness. Bathed in peace, he went to the Master, who said: "Now the Mother has shown you everything. But this revelation will remain under lock and key, and I shall keep the key. When you have accomplished the Mother's work you will find the treasure again."

Some days later, Narendra being alone with the Master, Sri Ramakrishna looked at him and went into samadhi. Narendra felt the penetration of a subtle force and lost all outer consciousness. Regaining presently the normal mood, he found the Master weeping.

Sri Ramakrishna said to him: "Today I have given you my all and I am now only a poor fakir, possessing nothing. By this power you will do immense good in the world, and not until it is accomplished will you return." Henceforth the Master lived in the disciple.

Doubt, however, dies hard. After one or two days Narendra said to himself, "If in the midst of this racking physical pain he declares his Godhead, then only shall I accept him as an Incarnation of God." He was alone by the bedside of the Master. It was a passing thought, but the Master smiled. Gathering his remaining strength, he distinctly said, "He who was Rama and Krishna is now, in this body, Ramakrishna — but not in your Vedantic sense." Narendra was stricken with shame.

Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.

Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.

While the devotees were returning to the garden house, carrying the urn with the sacred ashes, a calm resignation came to their souls and they cried, "Victory unto the Guru!"

The Holy Mother was weeping in her room, not for her husband, but because she felt that Mother Kali had left her. As she was about to put on the marks of a Hindu widow, in a moment of revelation she heard the words of faith, "I have only passed from one room to another."

MAHASAMADHI

Sunday, August 15, 1886. The Master's pulse became irregular. The devotees stood by the bedside. Toward dusk Sri Ramakrishna had difficulty in breathing. A short time afterwards he complained of hunger. A little liquid food was put into his mouth; some of it he swallowed, and the rest ran over his chin. Two attendants began to fan him. All at once he went into samadhi of a rather unusual type. The body became stiff. Sashi burst into tears. But after midnight the Master revived. He was now very hungry and helped himself to a bowl of porridge. He said he was strong again. He sat up against five or six pillows, which were supported by the body of Sashi, who was fanning him. Narendra took his feet on his lap and began to rub them. Again and again the Master repeated to him, "Take care of these boys." Then he asked to lie down. Three times in ringing tone's he cried the name of Kali, his life's Beloved, and lay back. At two minutes past one there was a low sound in his throat and he fell a little to one side. A thrill passed over his body. His hair stood on end. His eyes became fixed on the tip of his nose. His face was lighted with a smile. The final ecstasy began. It was mahasamadhi, total absorption, from which his mind never returned. Narendra, unable to bear it, ran downstairs.

Dr. Sarkar arrived the following noon and pronounced that life had departed not more than half an hour before. At five o'clock the Masters body was brought downstairs, laid on a cot, dressed in ochre clothes, and decorated with sandal-paste and flowers. A procession was formed. The passers-by wept as the body was taken to the cremation ground at the Baranagore Ghat on the Ganges.

While the devotees were returning to the garden house, carrying the urn with the sacred ashes, a calm resignation came to their souls and they cried, "Victory unto the Guru!"

The Holy Mother was weeping in her room, not for her husband, but because she felt that Mother Kali had left her. As she was about to put on the marks of a Hindu widow, in a moment of revelation she heard the words of faith, "I have only passed from one room to another."

By Swami Nikhilananda

Sri Ramakrishna Paramhansa (1836 - 1886)

Foreword

Preface

Mahendranath Gupta

Introduction

Volume 1

Volume 2

Appendix A

Appendix B

A Chronology of Sri Ramakrishna's Life

Glossary

MASTER AND DISCIPLE

M.'s first visit to the Master — Formalities and essentials of religion — Second visit — Master's love for Keshab — Sri Ramakrishna on M.'s marriage — God with and without form — God and the clay image — God the only real teacher — Need of holy company — Meditation in solitude — God and worldly duties — Practice of discrimination — How to see God — Longing and yearning — Third visit — Narendra — How the spiritually minded should look upon the worldly — God in every being — Parable of the "elephant God"— How to deal with the wicked — Parable of the snake — Four classes of men — Redeeming power of faith — Parable of the homa bird — Master praises Narendra — Fourth visit — The peacock and the opium — Hanuman's devotion to Rama.

March 1882

IT WAS ON A SUNDAY in spring, a few days after Sri Ramakrishna's birthday, that M. met him the first time. Sri Ramakrishna lived at the Kalibari, the temple garden of Mother Kali, on the bank or the Ganges at Dakshineswar.

M., being at leisure on Sundays, had gone with his friend Sidhu to visit several gardens at Baranagore. As they were walking in Prasanna Bannerji's garden, Sidhu said: "There is a charming place on the bank of the Ganges where a paramahamsa lives. Should you like to go there?" M. assented and they started immediately for the Dakshineswar temple garden. They arrived at the main gate at dusk and went straight to Sri Ramakrishna's room. And there they found him seated on a wooden couch, facing the east. With a smile on his face he was talking of God. The room was full of people, all seated on the floor, drinking in his words in deep silence.

M. stood there speechless and looked on. It was as if he were standing where all the holy places met and as if Sukadeva himself were speaking the word of God, or as it Sri Chaitanya were singing the name and glories of the Lord in Puri with Ramananda, Swarup, and the other devotees.

Sri Ramakrishna said: "When, hearing the name of Hari or Rama once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform such devotions as the sandhya any more. Then only will you have a right to renounce rituals; or rather, rituals will drop away of themselves. Then it will be enough it you repeat only the name of Rama or Hari, or even simply Om." Continuing, he said, "The sandhya merges in the Gayatri, and the Gayatri merges in Om."

M. looked around him with wonder and said to himself: "What a beautiful place! What a charming man! How beautiful his words are! I have no wish to move from this spot," After a few minutes he thought, "Let me see the place first; then I'll come back here and sit down."

As he left the room with Sidhu, he heard the sweet music of the evening service arising in the temple from gong, bell, drum, and cymbal. He could hear music from the nahabat, too, at the south end of the garden. The sounds travelled over the Ganges, floating away and losing themselves in the distance. A soft spring wind was blowing, laden with the fragrance of flowers; the moon had just appeared. It was as if nature and man together were preparing for the evening worship. M. and Sidhu visited the twelve Siva temples, the Radhakanta temple, and the temple of Bhavatarini. And as M. watched the services before the images his heart was filled with joy.

On the way back to Sri Ramakrishna's room the two friends talked. Sidhu told M. that the temple garden had been founded by Rani Rasmani. He said that God was worshipped there daily as Kali, Krishna, and Siva, and that within the gates many sadhus and beggars were fed. When they reached Sri Ramakrishna's door again, they found it shut, and Brinde, the maid, standing outside. M., who had been trained in English manners and would not enter a room without permission, asked her, "Is the holy man in?" Brinde replied, "Yes, he's in the room."

M: "How long has he lived here?"

BRINDE: "Oh, he has been here a long time."

M: "Does he read many books?"

BRINDE: "Books? Oh, dear no! They're all on his tongue."

M. had just finished his studies in college. It amazed him to hear that Sri Ramakrishna read no books.

M: "Perhaps it is time for his evening worship. May we go into the room? Will you tell him we are anxious to see him?"

BRINDE: "Go right in, children. Go in and sit down."

Entering the room, they found Sri Ramakrishna alone, seated on the wooden couch. Incense had just been burnt and all the doors were shut. As he entered, M. with folded hands saluted the Master. Then, at the Master's bidding, he and Sidhu sat on the floor. Sri Ramakrishna asked them: "Where do you live? What is your occupation? Why have you come to Baranagore?" M. answered the questions, but he noticed that now and then the Master seemed to become absent-minded. Later he learnt that this mood is called bhava, ecstasy. It is like the state of the angler who has been sitting with his rod: the fish comes and swallows the bait, and the float begins to tremble; the angler is on the alert; he grips the rod and watches the float steadily and eagerly; he will not speak to anyone. Such was the state of Sri Ramakrishna's mind. Later M. heard, and himself noticed, that Sri Ramakrishna would often go into this mood after dusk, sometimes becoming totally unconscious of the outer world.

M: "Perhaps you want to perform your evening worship. In that case may we take our leave?"

SRI RAMAKRISHNA (still in ecstasy): "No — evening worship? No, it is not exactly that."

After a little conversation M. saluted the Master and took his leave. "Come again", Sri Ramakrishna said.

On his way home M. began to wonder: "Who is this serene-looking man who is drawing me back to him? Is it possible for a man to be great without being a scholar? How wonderful it is! I should like to see him again. He himself said, 'Come again.' I shall go tomorrow or the day after."


M.'s second visit to Sri Ramakrishna took place on the southeast verandah at eight o'clock in the morning. The Master was about to be shaved, the barber having just arrived. As the cold season still lingered he had put on a moleskin shawl bordered with red. Seeing M., the Master said: "So you have come. That's good. Sit down here." He was smiling. He stammered a little when he spoke.

SRI RAMAKRISHNA (to M.): "Where do you live?"

M: "In Calcutta, sir."

SRI RAMAKRISHNA: "Where are you staying here?"

M: "I am at Baranagore at my older sister's — Ishan Kaviraj's house."

SRI RAMAKRISHNA: "Oh, at Ishan's? Well, how is Keshab now? He was very ill."

M: "Indeed, I have heard so too, but I believe he is well now."

SRI RAMAKRISHNA: "I made a vow to worship the Mother with green coconut and sugar on Keshab's recovery. Sometimes, in the early hours of the morning, I would wake up and cry before Her: 'Mother, please make Keshab well again. If Keshab doesn't live, whom shall I talk with when I go to Calcutta?' And so it was that I resolved to offer Her the green coconut and sugar.

"Tell me, do you know of a certain Mr. Cook who has come to Calcutta? Is it true that he is giving lectures? Once Keshab took me on a steamer, and this Mr. Cook, too, was in the party."

M: "Yes, sir, I have heard something like that; but I have never been to his lectures. I don't know much about him."

SRI RAMAKRISHNA: "Pratap's brother came here. He stayed a few days. He had nothing to do and said he wanted to live here. I came to know that he had left his wife and children with his father-in-law. He has a whole brood of them! So I took him to task. Just fancy! He is the father of so many children! Will people from the neighbourhood feed them and bring them up? He isn't even ashamed that someone else is feeding his wife and children, and that they have been left at his father-in-law's house. I scolded him very hard and asked him to look for a job. Then he was willing to leave here.

"Are you married?"

M: "Yes, sir."

SRI RAMAKRISHNA (with a shudder): "Oh, Ramlal!' (A nephew of Sri Ramakrishna, and a priest in the Kali temple.) Alas, he is married!"

Like one guilty of a terrible offence, M. sat motionless; his eyes fixed on the ground. He thought, "Is it such a wicked thing to get married?"

The Master continued, "Have you any children?"

M. this time could hear the beating of his own-heart. He whispered in a trembling voice, "Yes, sir, I have children."

Very sadly Sri Ramakrishna said, "Ah me! He even has children!"

Thus rebuked M. sat speechless. His pride had received a blow. After a few minutes Sri Ramakrishna looked at him kindly and said affectionately; "You see, you have certain good signs. I know them by looking at a person's forehead, his eyes, and so on. Tell me, now, what kind of person is your wife? Has she spiritual attributes, or is she under the power of avidya?"

M: "She is all right. But I am afraid she is ignorant."

MASTER (with evident displeasure): "And you are a man of knowledge!"

M. had yet to learn the distinction between knowledge and ignorance. Up to this time his conception had been that one got knowledge from books and schools. Later on he gave up this false conception. He was taught that to know God is knowledge, and not to know Him, ignorance. When Sri Ramakrishna exclaimed, "And you are a man of knowledge!", M.'s ego was again badly shocked.

MASTER: "Well, do you believe in God with form or without form?"

M., rather surprised, said to himself: "How can one believe in God without form when one believes in God with form? And if one believes in God without form, how can one believe that God has a form? Can these two contradictory ideas be true at the same time? Can a white liquid like milk be black?"

M: "Sir, I like to think of God as formless."

MASTER: "Very good. It is enough to have faith in either aspect. You believe in God without form; that is quite all right. But never for a moment think that this alone is true and all else false. Remember that God with form is just as true as God without form. But hold fast to your own conviction."

The assertion that both are equally true amazed M.; he had never learnt this from his books. Thus his ego received a third blow; but since it was not yet completely crushed, he came forward to argue with the Master a little more.

M: "Sir, suppose one believes in God with form. Certainly He is not the clay image!"

MASTER (interrupting): "But why clay? It is an image of Spirit."

M. could not quite understand the significance of this "image of Spirit". "But, sir," he said to the Master, "one should explain to those who worship the clay image that it is not God, and that, while worshipping it, they should have God in view and not the clay image. One should not worship clay."

MASTER (sharply): "That's the one hobby of you Calcutta people — giving lectures and bringing others to the light! Nobody ever stops to consider how to get the light himself. Who are you to teach others?

"He who is the Lord of the Universe will teach everyone. He alone teaches us, who has created this universe; who has made the sun and moon", men and beasts, and all other beings; who has provided means for their sustenance; who has given children parents and endowed them with love to bring them up. The Lord has done so many things — will He not show people the way to worship Him? If they need teaching, then He will be the Teacher. He is our Inner Guide.

"Suppose there is an error in worshipping the clay image; doesn't God know that through it He alone is being invoked? He will be pleased with that very worship. Why should you get a headache over it? You had better try for knowledge and devotion yourself."

This time M. felt that his ego was completely crushed. He now said to himself: "Yes, he has spoken the truth. What need is there for me to teach others? Have I known God? Do I really love Him? 'I haven't room enough for myself in my bed, and I am inviting my friend to share it with me!' I know nothing about God, yet I am trying to teach others. What a shame! How foolish I am! This is not mathematics or history or literature, that one can teach it to others. No, this is the deep mystery of God; What he says appeals to me.

This was M.'s first argument with the Master, and happily his last. MASTER: "You were talking of worshipping the clay image. Even if the image is made of clay, there is need for that sort of worship. God Himself has provided different forms of worship. He who is the Lord of the Universe has arranged all these forms to suit different men in different stages of knowledge.

"The mother cooks different dishes to suit the stomachs of her different children. Suppose she has five children. If there is a fish to cook, she prepares various dishes from it — pilau, pickled fish, fried fish, and so on — to suit their different tastes and powers of digestion.

"Do you understand me?"

M. (humbly'): "Yes, sir. How, sir, may we fix our minds on God?"

MASTER: "Repeat God's name and sing His glories, and keep holy company; and now and then visit God's devotees and holy men. The mind cannot dwell on God if it is immersed day and night in worldliness, in worldly duties and responsibilities; it is most necessary to go into solitude now and then and think of God. To fix the mind on God is very difficult, in the beginning, unless one practises meditation in solitude. When a tree is young it should be fenced all around; otherwise it may be destroyed by cattle.

"To meditate, you should withdraw within yourself or retire to a secluded corner or to the forest. And you should always discriminate between the Real and the unreal. God alone is real, the Eternal Substance; all else is unreal, that is, impermanent. By discriminating thus, one should shake off impermanent objects from the mind."

M. (humbly): "How ought we to live in the world?"

MASTER: "Do all your duties, but keep your mind on God. Live with all — with wife and children, father and mother — and serve them. Treat them as if they were very dear to you, but know in your heart of hearts that they do not belong to you.

A maidservant in the house of a rich man performs all the household duties, but her thoughts are fixed on her own home in her native village. She brings up her master's children as if they were her own. She even speaks of them as 'my Rama' or 'my Hari'. But in her own mind she knows very well that they do not belong to her at all.

The tortoise moves about in the water. But can you guess where her thoughts are? There on the bank, where her eggs are lying. Do all your duties in the world, but keep your mind on God.

If you enter the world without first cultivating love for God, you will be entangled more and more. You will be overwhelmed with its danger, its grief its sorrows. And the more you think of worldly things, the more you will be attached to them.

"First rub your hands with oil and then break open the jack-fruit; otherwise they will be smeared with its sticky milk. First secure the oil of divine love, and then set your hands to the duties of the world.

"But one must go into solitude to attain this divine love. To get butter from milk you must let it set into curd in a secluded spot: if it is too much disturbed, milk won't turn into curd. Next, you must put aside all other duties, sit in a quiet spot, and churn the curd. Only then do you get butter.

"Further, by meditating on God in solitude the mind acquires knowledge, dispassion, and devotion. But the very same mind goes downward if it dwells in the world. In the world there is only one thought: 'woman and gold'.1

"The world is water and the mind milk. If you pour milk into water they become one; you cannot find the pure milk any more. But turn the milk into curd and churn it into butter. Then, when that butter is placed in water, it will float. So, practise spiritual discipline in solitude and obtain the butter of knowledge and love. Even if you keep that butter in the water of the world the two will not mix. The butter will float.

"Together with this, you must practise discrimination. 'Woman and gold' is impermanent. God is the only Eternal Substance. What does a man get with money? Food, clothes, and a dwelling-place — nothing more. You cannot realize God with its help. Therefore money can never be the goal of life. That is the process of discrimination. Do you understand?"

M: "Yes, sir. I recently read a Sanskrit play called Prabodha Chandrodaya. It deals with discrimination."

MASTER: "Yes, discrimination about objects. Consider — what is there in money or in a beautiful body? Discriminate and you will find that even the body of a beautiful woman consists of bones, flesh, fat, and other disagreeable things. Why should a man give up God and direct his attention to such things? Why should a man forget God for their sake?"

M: "Is it possible to see God?"

MASTER: "Yes, certainly. Living in solitude now and then, repeating God's name and singing His glories, and discriminating between the Real and the unreal — these are the means to employ to see Him."

M: "Under what conditions does one see God?"

MASTER: "Cry to the Lord with an intensely yearning heart and you will certainly see Him. People shed a whole jug of tears for wife and children. They swim in tears for money. But who weeps for God? Cry to Him with a real cry."

The Master 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?
How can your Mother Kali hold Herself away?

O mind, if you are in earnest, bring Her an offering
Of bel-leaves and hibiscus flowers;
Lay at Her feet your offering
And with it mingle the fragrant sandal-paste of Love.

Continuing, he said: "Longing is like the rosy dawn. After the dawn out comes the sun. Longing is followed by the vision of God.

"God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attraction of worldly possessions for the worldly man, the child's attraction for its mother, and the husband's attraction for the chaste wife. If one feels drawn to Him by the combined force of these three attractions, then through it one can attain Him.

"The point is, to love God even as the mother loves her child, the chaste wife her husband, and the worldly man his wealth. Add together these three forces of love, these three powers of attraction, and give it all to God. Then you will certainly see Him.

"It is necessary to pray to Him with a longing heart. The kitten knows only how to call its mother, crying, 'Mew, mew!' It remains satisfied wherever its mother puts it. And the mother cat puts the kitten sometimes in the kitchen, sometimes on the floor, and sometimes on the bed. When it suffers it cries only, 'Mew, mew!' That's all it knows. But as soon as the mother hears this cry, wherever she may be, she comes to the kitten."


It was Sunday afternoon when M. came on his third visit to the Master. He had been profoundly impressed by his first two visits to this wonderful man. He had been thinking of the Master constantly, and of the utterly simple way he explained the deep truths of the spiritual life. Never before had he met such a man.

Sri Ramakrishna was sitting on the small couch. The room was filled with devotees,2 who had taken advantage of the holiday to come to see the Master. M. had not yet become acquainted with any of them; so he took his seat in a corner. The Master smiled as he talked with the devotees.

He addressed his words particularly to a young man of nineteen, named Narendranath, (Subsequently world-famous as Swami Vivekananda.) who was a college student and frequented the Sadharan Brahmo Samaj. His eyes were bright, his words were full of spirit, and he had the look of a lover of God.

M. guessed that the conversation was about worldly men, who look down on those who aspire to spiritual things. The Master was talking about the great number of such people in the world, and about how to deal with them.

MASTER (to Narendra): "How do you feel about it? Worldly people say all kinds of things about the spiritually minded. But look here! When an elephant moves along the street, any number of curs and other small animals may bark and cry after it; but the elephant doesn't even look back at them. If people speak ill of you, what will you think of them?"

NARENDRA: "I shall think that dogs are barking at me."

MASTER (smiling): "Oh, no! You mustn't go that far, my child! (Laughter.) God dwells in all beings. But you may be intimate only with good people; you must keep away from the evil-minded. God is even in the tiger; but you cannot embrace the tiger on that account. (Laughter.) You may say, 'Why run away from a tiger, which is also a manifestation of God?' The answer to that is: 'Those who tell you to run away are also manifestations of God — and why shouldn't you listen to them?'

"Let me tell you a story. In a forest there lived a holy man who had many disciples. One day he taught them to see God in all beings and, knowing this, to bow low before them all. A disciple went to the forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: 'Get out of the way! A mad elephant is coming!' All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The mahut of the elephant was shouting: 'Run away! Run away!' But the disciple didn't move. The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground. Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage. With the help of some medicine he soon regained consciousness. Someone asked him, 'You knew the elephant was coming — why didn't you leave the place?' 'But', he said, 'our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn't run away.' At this the teacher said: 'Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn't you trust the mahut's words? You should have heeded the words of the mahut God.' (Laughter.) "It is said in the scriptures that water is a form of God. But some water is fit to be used for worship, some water tor washing the face, and some only for washing plates or dirty linen. This last sort cannot be used for drinking or for a holy purpose. In like manner, God undoubtedly dwells in the hearts of all — holy and unholy, righteous and unrighteous; but a man should not have dealings with the unholy, the wicked, the impure. He must not be intimate with them. With some of them he may exchange words, but with others he shouldn't go even that far. He should keep aloof from such people."

A DEVOTEE: "Sir, if a wicked man is about to do harm, or actually does so, should we keep quiet then?"

MASTER; "A man living in society should make a show of tamas to protect himself from evil-minded people. But he should not harm anybody in anticipation of harm likely to be done him.

"Listen to a story. Some cowherd boys used to tend their cows in a meadow where a terrible poisonous snake lived. Everyone was on the alert for fear of it. One day a brahmachari was going along the meadow. The boys ran to him and said; 'Revered sir, please don't go that way. A venomous snake lives over there.' 'What of it, my good children?' said the brahmachari. 'I am not afraid of the snake. I know some mantras.' So saying, he continued on his way along the meadow. But the cowherd boys, being afraid, did not accompany him. In the mean time the snake moved swiftly toward him with upraised hood. As soon as it came near, he recited a mantra, and the snake lay at his feet like an earthworm. The brahmachari said: 'Look here. Why do you go about doing harm? Come, I will give you a holy word. By repeating it you will learn to love God. Ultimately you will realize Him and so get rid of your violent nature.' Saying this, he taught the snake a holy word and initiated him into spiritual life. The snake bowed before the teacher and said, 'Revered sir, how shall I practise spiritual discipline?' 'Repeat that sacred word', said the teacher, 'and do no harm to anybody.' As he was about to depart, the brahmachari said, 'I shall see you again.'

"Some days passed and the cowherd boys noticed that the snake would not bite. They threw stones at it. Still it showed no anger; it behaved as if it were an earthworm. One day one of the boys came close to it, caught it by the tail, and, whirling it round and round, dashed it again and again on the ground and threw it away. The snake vomited blood and became unconscious. It was stunned. It could not move. So, thinking it dead, the boys went their way.

"Late at night the snake regained consciousness. Slowly and with great difficulty it dragged itself into its hole; its bones were broken and it could scarcely move. Many days passed. The snake became a mere skeleton covered with a skin. Now and then, at night, it would come out in search of food. For fear of the boys it would not leave its hole during the day-time. Since receiving the sacred word from the teacher, it had given up doing harm to others. It maintained its life on dirt, leaves, or the fruit that dropped from the trees.

"About a year later the brahmachari came that way again and asked after the snake. The cowherd boys told him that it was dead. But he couldn't believe them. He knew that the snake would not die before attaining the fruit of the holy word with which it had been initiated. He found his way to the place and, searching here and there, called it by the name he had given it. Hearing the teacher's voice, it came out of its hole and bowed before him with great reverence. 'How are you?' asked the brahmachari. 'I am well, sir', replied the snake. 'But', the teacher asked, 'why are you so thin?' The snake replied: 'Revered sir, you ordered me not to harm anybody. So I have been living only on leaves and fruit. Perhaps that has made me thinner.'

"The snake had developed the quality of sattva; it could not be angry with anyone. It had totally forgotten that the cowherd boys had almost killed it.

"The brahmachari said: 'It can't be mere want of food that has reduced you to this state. There must be some other reason. Think a little.' Then the snake remembered that the boys had dashed it against the ground. It said: 'Yes, revered sir, now I remember. The boys one day dashed me violently against the ground. They are ignorant, after all. They didn't realize what a great change had come over my mind. How could they know I wouldn't bite or harm anyone?' The brahmachari exclaimed: 'What a shame! You are such a fool! You don't know how to protect yourself. I asked you not to bite, but I didn't forbid you to hiss. Why didn't you scare them by hissing?'

"So you must hiss at wicked people. You must frighten them lest they should do you harm. But never inject your venom into them. One must not injure others.

"In this creation of God there is a variety of things: men, animals, trees, plants. Among the animals some are good, some bad. There are ferocious animals like the tiger. Some trees bear fruit sweet as nectar, and others bear fruit that is poisonous. Likewise, among human beings, there are the good and the wicked, the holy and the unholy. There are some who are devoted to God, and others who are attached to the world.

"Men may be divided into four classes: those bound by the fetters of the world, the seekers after liberation, the liberated, and the ever-free.

"Among the ever-free we may count sages like Narada. They live in the world for the good of others, to teach men spiritual truth.

"Those in bondage are sunk in worldliness and forgetful of God. Not even by mistake do they think of God.

"The seekers after liberation want to free themselves from attachment to the world. Some of them succeed and others do not.

"The liberated souls, such as the sadhus and mahatmas, are not entangled in the world, in 'woman and gold'. Their minds are free from worldliness. Besides, they always meditate on the Lotus Feet of God.

"Suppose a net has been cast into a lake to catch fish. Some fish are so clever that they are never caught in the net. They are like the ever-free. But most of the fish are entangled in the net. Some of them try to free themselves from it, and they are like those who seek liberation. But not all the fish that struggle succeed; A very few do jump out of the net, making a big splash in the water. Then the fishermen shout, 'Look! There goes a big one!' But most of the fish caught in the net cannot escape, nor do they make any effort to get out. On the contrary, they burrow into the mud with the net in their mouths and lie there quietly, thinking, 'We need not fear any more; we are quite safe here.' But the poor things do not know that the fishermen will drag them out with the net. These are like the men bound to the world.

"The bound souls are tied to the world by the fetters of 'woman and gold'. They are bound hand and-foot. Thinking that 'woman and gold' will make them happy and give them security, they do not realize that it will lead them to annihilation. When a man thus bound to the world is about to die, his wife asks, 'You are about to go; but what have you done for me?' Again, such is his attachment to the things of the world that, when he sees the lamp burning brightly, he says: 'Dim the light. Too much oil is being used.' And he is on his death-bed!

"The bound souls never think of God. If they get any leisure they indulge in idle gossip and foolish talk, or they engage in fruitless work. If you ask one of them the reason, he answers, 'Oh, I cannot keep still; so I am making a hedge,' When time hangs heavy on their hands they perhaps start playing cards."

There was deep silence in the room.

A DEVOTEE: "Sir, is there no help, then, for such a worldly person?"

MASTER: "Certainly there is. From time to time he should live in the company of holy men, and from time to time go into solitude to meditate on God. Furthermore, he should practise discrimination and pray to God, 'Give me faith and devotion.' Once a person has faith he has achieved everything. There is nothing greater than faith.

(To Kedar) "You must have heard about the tremendous power of faith. It is said in the Purana that Rama, who was God Himself — the embodiment of Absolute Brahman — had to build a bridge to cross the sea to Ceylon. But Hanuman, trusting in Rama's name, cleared the sea in one jump and reached the other side. He had no need of a bridge. (All laugh.) "Once a man was about to cross the sea. Bibhishana wrote Rama's name on a leaf, tied it in a corner of the man's wearing-cloth, and said to him: 'Don't be afraid. Have faith and walk on the water. But look here — the moment you lose faith you will be drowned.' The man was walking easily on the water. Suddenly he had an intense desire to see what was tied in his cloth. He opened it and found only a leaf with the name of Rama written on it. 'What is this?' he thought. 'Just the name of Rama!' As soon as doubt entered his mind he sank under the water.

"If a man has faith in God, then even if he has committed the most heinous sins — such as killing a cow, a brahmin, or a woman — he will certainly be saved through his faith. Let him only say to God, 'O Lord,! will not repeat such an action', and he need not be afraid of anything."

When he had said this, the Master sang:

If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be?
I may have stolen a drink of wine, or killed a child unborn,
Or slain a woman or a cow,
Or even caused a brahmin's death;
But, though it all be true,
Nothing of this can make me feel the least uneasiness;
For through the power of Thy sweet name
My wretched soul may still aspire
Even to Brahmanhood.

Pointing to Narendra, the Master said: "You all see this boy. He behaves that way here. A naughty boy seems very gentle when with his father. But he is quite another person when he plays in the chandni. Narendra and people of his type belong to the class of the ever-free. They are never entangled in the world. When they grow a little older they feel the awakening of inner consciousness and go directly toward God. They come to the world only to teach others. They never care for anything of the world. They are never attached to 'woman and gold'.

"The Vedas speak of the homa bird. It lives high up in the sky and there it lays its egg. As soon as the egg is laid it begins to fall; but it is so high up that it continues to fall for many days. As it falls it hatches, and the chick falls. As the chick falls its eyes open; it grows wings. As soon as its eyes open, it realizes that it is falling and will be dashed to pieces on touching the earth. Then it at once shoots up toward the mother bird high in the sky."

At this point Narendra left the room. Kedar, Prankrishna, M., and many others remained.

MASTER: "You see, Narendra excels in singing, playing on instruments, study, and everything. The other day he had a discussion with Kedar and tore his arguments to shreds. (All laugh.)

(To M.) "Is there any book in English on reasoning?"

M: "Yes, sir, there is. It is called Logic."

MASTER: "Tell me what it says."

M. was a little embarrassed. He said: "One part of the book deals with deduction from the general to the particular. For example: All men are mortal. Scholars are men. Therefore scholars are mortal. Another part deals with the method of reasoning from the particular to the general. For example: This crow is black. That crow is black. The crows we see everywhere are black. Therefore all crows are black. But there may be a fallacy in a conclusion arrived at in this way; for on inquiry one may find a white crow in some country. There is another illustration: If there is rain, there is or has been a cloud. Therefore rain comes from a cloud. Still another example: This man has thirty-two teeth. That man has thirty-two teeth. All the men we see have thirty-two teeth. Therefore men have thirty-two teeth. English logic deals with such inductions and deductions."

Sri Ramakrishna barely heard these words. While listening he became absent-minded. So the conversation did not proceed far.

When the meeting broke up, the devotees sauntered in the temple garden. M. went in the direction of the Panchavati. It was about five o'clock in the afternoon. After a while he returned to the Master's room. There, on the small north verandah, he witnessed an amazing sight.

Sri Ramakrishna was standing still, surrounded by a few devotees, and Narendra was singing. M. had never heard anyone except the Master sing so sweetly. When he looked at Sri Ramakrishna he was struck with wonder; for the Master stood motionless, with eyes transfixed. He seemed not even to breathe. A devotee told M. that the Master was in samadhi. M. had never before seen or heard of such a thing. Silent with wonder, he thought: "Is it possible for a man to be so oblivious of the outer world in the consciousness of God? How deep his faith and devotion must be to bring about such a state!"

Narendra was singing:

Meditate, O my mind, on the Lord Hari,
The Stainless One, Pure Spirit through and through.
How peerless is the Light that in Him shines!
How soul-bewitching is His wondrous form!
How dear is He to all His devotees!

Ever more beauteous in fresh-blossoming love
That shames the splendour of a million moons,
Like lightning gleams the glory of His form,
Raising erect the hair for very joy.

The Master shuddered when this last line was sung. His hair stood on end, and tears of joy streamed down his cheeks. Now and then his lips parted in a smile. Was he seeing the peerless beauty of God, "that shames the splendour of a million moons"? Was this the vision of God, the Essence of Spirit? How much austerity and discipline, how much faith and devotion, must be necessary for such a vision!

The song went on:

Worship His feet in the lotus of your heart;
With mind serene and eyes made radiant
With heavenly love, behold that matchless sight.

Again that bewitching smile. The body motionless as before, the eyes half shut, as if beholding a strange inner vision.

The song drew to a close. Narendra sang the last lines:

Caught in the spell of His love's ecstasy,
Immerse yourself for evermore, O mind,
In Him who is Pure Knowledge and Pure Bliss.

The sight of the samadhi, and the divine bliss he had witnessed, left an indelible impression on M.'s mind. He returned home deeply moved. Now and then he could hear within himself the echo of those soul-intoxicating lines:

Immerse yourself for evermore, O mind,
In Him who is Pure Knowledge and Pure Bliss.

The next day, too, was a holiday for M. He arrived at Dakshineswar at three o'clock in the afternoon. Sri Ramakrishna was in his room; Narendra, Bhavanath, and a few other devotees were sitting on a mat spread on the floor. They were all young men of nineteen or twenty. Seated on the small couch, Sri Ramakrishna was talking with them and smiling.

No sooner had M. entered the room than the Master laughed aloud and said to the boys, "There! He has come again." They all joined in the laughter. M. bowed low before him and took a seat. Before this he had saluted the Master with folded hands, like one with an English education. But that day he learnt to fall down at his feet in orthodox Hindu fashion.

Presently the Master explained the cause of his laughter to the devotees. He said: "A man once fed a peacock with a pill of opium at four o'clock in the afternoon. The next day, exactly at that time, the peacock came back. It had felt the intoxication of the drug and returned just in time to have another dose." (All laugh.) M. thought this a very apt illustration. Even at home he had been unable to banish the thought of Sri Ramakrishna for a moment. His mind was constantly at Dakshineswar and he had counted the minutes until he should go again.

In the mean time the Master was having great fun with the boys, treating them as if they were his most intimate friends. Peals of side-splitting laughter filled the room, as if it were a mart of joy. The whole thing was a revelation to M. He thought: "Didn't I see him only yesterday intoxicated with God? Wasn't he swimming then in the Ocean of Divine Love — a sight I had never seen before? And today the same person is behaving like an ordinary man! Wasn't it he who scolded me on the first day of my coming here? Didn't he admonish me, saying, 'And you are a man of knowledge!'? Wasn't it he who said to me that God with form is as true as God without form? Didn't he tell me that God alone is real and all else illusory? Wasn't it he who advised me to live in the world unattached, like a maidservant in a rich man's house?"

Sri Ramakrishna was having great fun with the young devotees; now and then he glanced at M. He noticed that M. sat in silence. The Master said to Ramlal: "You see, he is a little advanced in years, and therefore somewhat serious. He sits quiet while the youngsters are making merry." M. was then about twenty-eight years old.

The conversation drifted to Hanuman, whose picture hung on the wall in the Master's room.

Sri Ramakrishna said: "Just imagine Hanuman's state of mind. He didn't care for money, honour, creature comforts, or anything else. He longed only for God. When he was running away with the heavenly weapon that had been secreted in the crystal pillar, Mandodari began to tempt him with various fruits so that he might come down and drop the weapon.3 But he couldn't be tricked so easily. In reply to her persuasions he sang this song:

Am I in need of fruit?
I have the Fruit that makes this life
Fruitful indeed. Within my heart
The Tree of Rama grows,
Bearing salvation for its fruit.

Under the Wish-fulfilling Tree
Of Rama do I sit at ease,
Plucking whatever fruit I will.
But if you speak of fruit —
No beggar, I, for common fruit.
Behold, I go,
Leaving a bitter fruit for you."

As Sri Ramakrishna was singing the song he went into samadhi. Again the half-closed eyes and motionless body that one sees in his photograph. Just a minute before, the devotees had been making merry in his company. Now all eyes were riveted on him. Thus for the second time M. saw the Master in samadhi.

After a long time the Master came back to ordinary consciousness. His face lighted up with a smile, and his body relaxed; his senses began to function in a normal way. He shed tears of joy as he repeated the holy name of Rama. M. wondered whether this very saint was the person who a few minutes earlier had been behaving like a child of five.

The Master said to Narendra and M., "I should like to hear you speak and argue in English." They both laughed. But they continued to talk in their mother tongue. It was impossible for M. to argue any more before the Master. Though Sri Ramakrishna insisted, they did not talk in English.

At five o'clock in the afternoon all the devotees except Narendra and M. took leave of the Master. As M. was walking in the temple garden, he suddenly came upon the Master talking to Narendra on the bank of the goose-pond. Sri Ramakrishna said to Narendra: "Look here. Come a little more often. You are a new-comer. On first, acquaintance people visit each other quite often, as is the case with a lover and his sweetheart. (Narendra and M. laugh.) So please come, won't you?"

Narendra, a member of the Brahmo Samaj, was very particular about his promises. He said with a smile, "Yes, sir, I shall try."

As they were returning to the Master's room, Sri Ramakrishna said to M.: "When peasants go to market to buy bullocks for their ploughs, they can easily tell the good from the bad by touching their tails. On being touched there, some meekly lie down on the ground. The peasants recognize that these are without mettle and so reject them. They select only those bullocks that frisk about and show spirit when their tails are touched. Narendra is like a bullock of this latter class. He is full of spirit within."

The Master smiled as he said this, and continued: "There are some people who have no grit whatever. They are like flattened rice soaked in milk — soft and mushy. No inner strength!"

It was dusk. The Master was meditating on God. He said to M.: "Go and talk to Narendra. Then tell me what you think of him."

Evening worship was over in the temples. M. met Narendra on the bank of the Ganges and they began to converse. Narendra told M. about his studying in college, his being a member of the Brahmo Samaj, and so on.

It was now late in the evening and time for M.'s departure; but he felt reluctant to go and instead went in search of Sri Ramakrishna. He had been fascinated by the Master's singing and wanted to hear more. At last he found the Master pacing alone in the natmandir in front of the Kali temple. A lamp was burning in the temple on either side of the image of the Divine Mother. The single lamp in the spacious natmandir blended light and darkness into a kind of mystic twilight, in which the figure of the Master could be dimly seen.

M. had been enchanted by the Master's sweet music. With some hesitation he asked him whether there would be any more singing that evening. "No, not tonight", said Sri Ramakrishna after a little reflection. Then, as if remembering something, he added: "But I'm going soon to Balaram Bose's house in Calcutta. Come there and you'll hear me sing." M. agreed to go.

MASTER: "Do you know Balaram Bose?"

M: "No, sir. I don't."

MASTER: "He lives in Bosepara."

M: "Well, sir, I shall find him."

As Sri Ramakrishna walked up and down the hall with M., he said to him: "Let me ask you something. What do you think of me?"

M. remained silent. Again Sri Ramakrishna asked: "What do you think of me? How many annas of knowledge of God have I?"

M: "I don't understand what you mean by 'annas'. But of this I am sure: I have never before seen such knowledge, ecstatic love, faith in God, renunciation, and catholicity anywhere."

The Master laughed.

M. bowed low before him and took his leave. He had gone as far as the main gate of the temple garden when he suddenly remembered something and came back to Sri Ramakrishna, who was still in the natmandir. In the dim light the Master, all alone, was pacing the hall, rejoicing in the Self — as the lion lives and roams alone in the forest.

In silent wonder M. surveyed that great soul.

MASTER (to M.): "What makes you come back?"

M: "Perhaps the house you asked me to go to belongs to a rich man. They may not let me in. I think I had better not go. I would rather meet you here."

MASTER: "Oh, no! Why should you think that? Just mention my name. Say that you want to see me; then someone will take you to me."

M. nodded his assent and, after saluting the Master, took his leave.

1. ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
   
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
2. ^The word is generally used in the text to denote one devoted to God, a worshipper of the Personal God, or a follower of the path of love. A devotee of Sri Ramakrishna is one who is devoted to Sri Ramakrishna and follows his teachings.
   
   The word "disciple", when used in connexion with Sri Ramakrishna, refers to one who had been initiated into spiritual life by Sri Ramakrishna and who regarded him as his guru.
3. ^The story referred to here is told in the Ramayana. Ravana had received a boon as a result of which he could be killed only by a particular celestial weapon. This weapon was concealed in a crystal pillar in his palace. One day Hanuman, in the guise of an ordinary monkey, came to the palace and broke the pillar. As he was running away with the weapon, he was tempted with fruit by Mandodari, Ravana's wife, so that he might give back the weapon. He soon assumed his own form and sang the song given in the text.

M.'s first visit to the Master — Formalities and essentials of religion — Second visit — Master's love for Keshab — Sri Ramakrishna on M.'s marriage — God with and without form — God and the clay image — God the only real teacher — Need of holy company — Meditation in solitude — God and worldly duties — Practice of discrimination — How to see God — Longing and yearning — Third visit — Narendra — How the spiritually minded should look upon the worldly — God in every being — Parable of the "elephant God"— How to deal with the wicked — Parable of the snake — Four classes of men — Redeeming power of faith — Parable of the homa bird — Master praises Narendra — Fourth visit — The peacock and the opium — Hanuman's devotion to Rama.

March 1882

IT WAS ON A SUNDAY in spring, a few days after Sri Ramakrishna's birthday, that M. met him the first time. Sri Ramakrishna lived at the Kalibari, the temple garden of Mother Kali, on the bank or the Ganges at Dakshineswar.

M., being at leisure on Sundays, had gone with his friend Sidhu to visit several gardens at Baranagore. As they were walking in Prasanna Bannerji's garden, Sidhu said: "There is a charming place on the bank of the Ganges where a paramahamsa lives. Should you like to go there?" M. assented and they started immediately for the Dakshineswar temple garden. They arrived at the main gate at dusk and went straight to Sri Ramakrishna's room. And there they found him seated on a wooden couch, facing the east. With a smile on his face he was talking of God. The room was full of people, all seated on the floor, drinking in his words in deep silence.

M. stood there speechless and looked on. It was as if he were standing where all the holy places met and as if Sukadeva himself were speaking the word of God, or as it Sri Chaitanya were singing the name and glories of the Lord in Puri with Ramananda, Swarup, and the other devotees.

Sri Ramakrishna said: "When, hearing the name of Hari or Rama once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform such devotions as the sandhya any more. Then only will you have a right to renounce rituals; or rather, rituals will drop away of themselves. Then it will be enough it you repeat only the name of Rama or Hari, or even simply Om." Continuing, he said, "The sandhya merges in the Gayatri, and the Gayatri merges in Om."

M. looked around him with wonder and said to himself: "What a beautiful place! What a charming man! How beautiful his words are! I have no wish to move from this spot," After a few minutes he thought, "Let me see the place first; then I'll come back here and sit down."

As he left the room with Sidhu, he heard the sweet music of the evening service arising in the temple from gong, bell, drum, and cymbal. He could hear music from the nahabat, too, at the south end of the garden. The sounds travelled over the Ganges, floating away and losing themselves in the distance. A soft spring wind was blowing, laden with the fragrance of flowers; the moon had just appeared. It was as if nature and man together were preparing for the evening worship. M. and Sidhu visited the twelve Siva temples, the Radhakanta temple, and the temple of Bhavatarini. And as M. watched the services before the images his heart was filled with joy.

On the way back to Sri Ramakrishna's room the two friends talked. Sidhu told M. that the temple garden had been founded by Rani Rasmani. He said that God was worshipped there daily as Kali, Krishna, and Siva, and that within the gates many sadhus and beggars were fed. When they reached Sri Ramakrishna's door again, they found it shut, and Brinde, the maid, standing outside. M., who had been trained in English manners and would not enter a room without permission, asked her, "Is the holy man in?" Brinde replied, "Yes, he's in the room."

M: "How long has he lived here?"

BRINDE: "Oh, he has been here a long time."

M: "Does he read many books?"

BRINDE: "Books? Oh, dear no! They're all on his tongue."

M. had just finished his studies in college. It amazed him to hear that Sri Ramakrishna read no books.

M: "Perhaps it is time for his evening worship. May we go into the room? Will you tell him we are anxious to see him?"

BRINDE: "Go right in, children. Go in and sit down."

Entering the room, they found Sri Ramakrishna alone, seated on the wooden couch. Incense had just been burnt and all the doors were shut. As he entered, M. with folded hands saluted the Master. Then, at the Master's bidding, he and Sidhu sat on the floor. Sri Ramakrishna asked them: "Where do you live? What is your occupation? Why have you come to Baranagore?" M. answered the questions, but he noticed that now and then the Master seemed to become absent-minded. Later he learnt that this mood is called bhava, ecstasy. It is like the state of the angler who has been sitting with his rod: the fish comes and swallows the bait, and the float begins to tremble; the angler is on the alert; he grips the rod and watches the float steadily and eagerly; he will not speak to anyone. Such was the state of Sri Ramakrishna's mind. Later M. heard, and himself noticed, that Sri Ramakrishna would often go into this mood after dusk, sometimes becoming totally unconscious of the outer world.

M: "Perhaps you want to perform your evening worship. In that case may we take our leave?"

SRI RAMAKRISHNA (still in ecstasy): "No — evening worship? No, it is not exactly that."

After a little conversation M. saluted the Master and took his leave. "Come again", Sri Ramakrishna said.

On his way home M. began to wonder: "Who is this serene-looking man who is drawing me back to him? Is it possible for a man to be great without being a scholar? How wonderful it is! I should like to see him again. He himself said, 'Come again.' I shall go tomorrow or the day after."


M.'s second visit to Sri Ramakrishna took place on the southeast verandah at eight o'clock in the morning. The Master was about to be shaved, the barber having just arrived. As the cold season still lingered he had put on a moleskin shawl bordered with red. Seeing M., the Master said: "So you have come. That's good. Sit down here." He was smiling. He stammered a little when he spoke.

SRI RAMAKRISHNA (to M.): "Where do you live?"

M: "In Calcutta, sir."

SRI RAMAKRISHNA: "Where are you staying here?"

M: "I am at Baranagore at my older sister's — Ishan Kaviraj's house."

SRI RAMAKRISHNA: "Oh, at Ishan's? Well, how is Keshab now? He was very ill."

M: "Indeed, I have heard so too, but I believe he is well now."

SRI RAMAKRISHNA: "I made a vow to worship the Mother with green coconut and sugar on Keshab's recovery. Sometimes, in the early hours of the morning, I would wake up and cry before Her: 'Mother, please make Keshab well again. If Keshab doesn't live, whom shall I talk with when I go to Calcutta?' And so it was that I resolved to offer Her the green coconut and sugar.

"Tell me, do you know of a certain Mr. Cook who has come to Calcutta? Is it true that he is giving lectures? Once Keshab took me on a steamer, and this Mr. Cook, too, was in the party."

M: "Yes, sir, I have heard something like that; but I have never been to his lectures. I don't know much about him."

SRI RAMAKRISHNA: "Pratap's brother came here. He stayed a few days. He had nothing to do and said he wanted to live here. I came to know that he had left his wife and children with his father-in-law. He has a whole brood of them! So I took him to task. Just fancy! He is the father of so many children! Will people from the neighbourhood feed them and bring them up? He isn't even ashamed that someone else is feeding his wife and children, and that they have been left at his father-in-law's house. I scolded him very hard and asked him to look for a job. Then he was willing to leave here.

"Are you married?"

M: "Yes, sir."

SRI RAMAKRISHNA (with a shudder): "Oh, Ramlal!' (A nephew of Sri Ramakrishna, and a priest in the Kali temple.) Alas, he is married!"

Like one guilty of a terrible offence, M. sat motionless; his eyes fixed on the ground. He thought, "Is it such a wicked thing to get married?"

The Master continued, "Have you any children?"

M. this time could hear the beating of his own-heart. He whispered in a trembling voice, "Yes, sir, I have children."

Very sadly Sri Ramakrishna said, "Ah me! He even has children!"

Thus rebuked M. sat speechless. His pride had received a blow. After a few minutes Sri Ramakrishna looked at him kindly and said affectionately; "You see, you have certain good signs. I know them by looking at a person's forehead, his eyes, and so on. Tell me, now, what kind of person is your wife? Has she spiritual attributes, or is she under the power of avidya?"

M: "She is all right. But I am afraid she is ignorant."

MASTER (with evident displeasure): "And you are a man of knowledge!"

M. had yet to learn the distinction between knowledge and ignorance. Up to this time his conception had been that one got knowledge from books and schools. Later on he gave up this false conception. He was taught that to know God is knowledge, and not to know Him, ignorance. When Sri Ramakrishna exclaimed, "And you are a man of knowledge!", M.'s ego was again badly shocked.

MASTER: "Well, do you believe in God with form or without form?"

M., rather surprised, said to himself: "How can one believe in God without form when one believes in God with form? And if one believes in God without form, how can one believe that God has a form? Can these two contradictory ideas be true at the same time? Can a white liquid like milk be black?"

M: "Sir, I like to think of God as formless."

MASTER: "Very good. It is enough to have faith in either aspect. You believe in God without form; that is quite all right. But never for a moment think that this alone is true and all else false. Remember that God with form is just as true as God without form. But hold fast to your own conviction."

The assertion that both are equally true amazed M.; he had never learnt this from his books. Thus his ego received a third blow; but since it was not yet completely crushed, he came forward to argue with the Master a little more.

M: "Sir, suppose one believes in God with form. Certainly He is not the clay image!"

MASTER (interrupting): "But why clay? It is an image of Spirit."

M. could not quite understand the significance of this "image of Spirit". "But, sir," he said to the Master, "one should explain to those who worship the clay image that it is not God, and that, while worshipping it, they should have God in view and not the clay image. One should not worship clay."

MASTER (sharply): "That's the one hobby of you Calcutta people — giving lectures and bringing others to the light! Nobody ever stops to consider how to get the light himself. Who are you to teach others?

"He who is the Lord of the Universe will teach everyone. He alone teaches us, who has created this universe; who has made the sun and moon", men and beasts, and all other beings; who has provided means for their sustenance; who has given children parents and endowed them with love to bring them up. The Lord has done so many things — will He not show people the way to worship Him? If they need teaching, then He will be the Teacher. He is our Inner Guide.

"Suppose there is an error in worshipping the clay image; doesn't God know that through it He alone is being invoked? He will be pleased with that very worship. Why should you get a headache over it? You had better try for knowledge and devotion yourself."

This time M. felt that his ego was completely crushed. He now said to himself: "Yes, he has spoken the truth. What need is there for me to teach others? Have I known God? Do I really love Him? 'I haven't room enough for myself in my bed, and I am inviting my friend to share it with me!' I know nothing about God, yet I am trying to teach others. What a shame! How foolish I am! This is not mathematics or history or literature, that one can teach it to others. No, this is the deep mystery of God; What he says appeals to me.

This was M.'s first argument with the Master, and happily his last. MASTER: "You were talking of worshipping the clay image. Even if the image is made of clay, there is need for that sort of worship. God Himself has provided different forms of worship. He who is the Lord of the Universe has arranged all these forms to suit different men in different stages of knowledge.

"The mother cooks different dishes to suit the stomachs of her different children. Suppose she has five children. If there is a fish to cook, she prepares various dishes from it — pilau, pickled fish, fried fish, and so on — to suit their different tastes and powers of digestion.

"Do you understand me?"

M. (humbly'): "Yes, sir. How, sir, may we fix our minds on God?"

MASTER: "Repeat God's name and sing His glories, and keep holy company; and now and then visit God's devotees and holy men. The mind cannot dwell on God if it is immersed day and night in worldliness, in worldly duties and responsibilities; it is most necessary to go into solitude now and then and think of God. To fix the mind on God is very difficult, in the beginning, unless one practises meditation in solitude. When a tree is young it should be fenced all around; otherwise it may be destroyed by cattle.

"To meditate, you should withdraw within yourself or retire to a secluded corner or to the forest. And you should always discriminate between the Real and the unreal. God alone is real, the Eternal Substance; all else is unreal, that is, impermanent. By discriminating thus, one should shake off impermanent objects from the mind."

M. (humbly): "How ought we to live in the world?"

MASTER: "Do all your duties, but keep your mind on God. Live with all — with wife and children, father and mother — and serve them. Treat them as if they were very dear to you, but know in your heart of hearts that they do not belong to you.

A maidservant in the house of a rich man performs all the household duties, but her thoughts are fixed on her own home in her native village. She brings up her master's children as if they were her own. She even speaks of them as 'my Rama' or 'my Hari'. But in her own mind she knows very well that they do not belong to her at all.

The tortoise moves about in the water. But can you guess where her thoughts are? There on the bank, where her eggs are lying. Do all your duties in the world, but keep your mind on God.

If you enter the world without first cultivating love for God, you will be entangled more and more. You will be overwhelmed with its danger, its grief its sorrows. And the more you think of worldly things, the more you will be attached to them.

"First rub your hands with oil and then break open the jack-fruit; otherwise they will be smeared with its sticky milk. First secure the oil of divine love, and then set your hands to the duties of the world.

"But one must go into solitude to attain this divine love. To get butter from milk you must let it set into curd in a secluded spot: if it is too much disturbed, milk won't turn into curd. Next, you must put aside all other duties, sit in a quiet spot, and churn the curd. Only then do you get butter.

"Further, by meditating on God in solitude the mind acquires knowledge, dispassion, and devotion. But the very same mind goes downward if it dwells in the world. In the world there is only one thought: 'woman and gold'.1

"The world is water and the mind milk. If you pour milk into water they become one; you cannot find the pure milk any more. But turn the milk into curd and churn it into butter. Then, when that butter is placed in water, it will float. So, practise spiritual discipline in solitude and obtain the butter of knowledge and love. Even if you keep that butter in the water of the world the two will not mix. The butter will float.

"Together with this, you must practise discrimination. 'Woman and gold' is impermanent. God is the only Eternal Substance. What does a man get with money? Food, clothes, and a dwelling-place — nothing more. You cannot realize God with its help. Therefore money can never be the goal of life. That is the process of discrimination. Do you understand?"

M: "Yes, sir. I recently read a Sanskrit play called Prabodha Chandrodaya. It deals with discrimination."

MASTER: "Yes, discrimination about objects. Consider — what is there in money or in a beautiful body? Discriminate and you will find that even the body of a beautiful woman consists of bones, flesh, fat, and other disagreeable things. Why should a man give up God and direct his attention to such things? Why should a man forget God for their sake?"

M: "Is it possible to see God?"

MASTER: "Yes, certainly. Living in solitude now and then, repeating God's name and singing His glories, and discriminating between the Real and the unreal — these are the means to employ to see Him."

M: "Under what conditions does one see God?"

MASTER: "Cry to the Lord with an intensely yearning heart and you will certainly see Him. People shed a whole jug of tears for wife and children. They swim in tears for money. But who weeps for God? Cry to Him with a real cry."

The Master 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?
How can your Mother Kali hold Herself away?

O mind, if you are in earnest, bring Her an offering
Of bel-leaves and hibiscus flowers;
Lay at Her feet your offering
And with it mingle the fragrant sandal-paste of Love.

Continuing, he said: "Longing is like the rosy dawn. After the dawn out comes the sun. Longing is followed by the vision of God.

"God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attraction of worldly possessions for the worldly man, the child's attraction for its mother, and the husband's attraction for the chaste wife. If one feels drawn to Him by the combined force of these three attractions, then through it one can attain Him.

"The point is, to love God even as the mother loves her child, the chaste wife her husband, and the worldly man his wealth. Add together these three forces of love, these three powers of attraction, and give it all to God. Then you will certainly see Him.

"It is necessary to pray to Him with a longing heart. The kitten knows only how to call its mother, crying, 'Mew, mew!' It remains satisfied wherever its mother puts it. And the mother cat puts the kitten sometimes in the kitchen, sometimes on the floor, and sometimes on the bed. When it suffers it cries only, 'Mew, mew!' That's all it knows. But as soon as the mother hears this cry, wherever she may be, she comes to the kitten."


It was Sunday afternoon when M. came on his third visit to the Master. He had been profoundly impressed by his first two visits to this wonderful man. He had been thinking of the Master constantly, and of the utterly simple way he explained the deep truths of the spiritual life. Never before had he met such a man.

Sri Ramakrishna was sitting on the small couch. The room was filled with devotees,2 who had taken advantage of the holiday to come to see the Master. M. had not yet become acquainted with any of them; so he took his seat in a corner. The Master smiled as he talked with the devotees.

He addressed his words particularly to a young man of nineteen, named Narendranath, (Subsequently world-famous as Swami Vivekananda.) who was a college student and frequented the Sadharan Brahmo Samaj. His eyes were bright, his words were full of spirit, and he had the look of a lover of God.

M. guessed that the conversation was about worldly men, who look down on those who aspire to spiritual things. The Master was talking about the great number of such people in the world, and about how to deal with them.

MASTER (to Narendra): "How do you feel about it? Worldly people say all kinds of things about the spiritually minded. But look here! When an elephant moves along the street, any number of curs and other small animals may bark and cry after it; but the elephant doesn't even look back at them. If people speak ill of you, what will you think of them?"

NARENDRA: "I shall think that dogs are barking at me."

MASTER (smiling): "Oh, no! You mustn't go that far, my child! (Laughter.) God dwells in all beings. But you may be intimate only with good people; you must keep away from the evil-minded. God is even in the tiger; but you cannot embrace the tiger on that account. (Laughter.) You may say, 'Why run away from a tiger, which is also a manifestation of God?' The answer to that is: 'Those who tell you to run away are also manifestations of God — and why shouldn't you listen to them?'

"Let me tell you a story. In a forest there lived a holy man who had many disciples. One day he taught them to see God in all beings and, knowing this, to bow low before them all. A disciple went to the forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: 'Get out of the way! A mad elephant is coming!' All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The mahut of the elephant was shouting: 'Run away! Run away!' But the disciple didn't move. The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground. Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage. With the help of some medicine he soon regained consciousness. Someone asked him, 'You knew the elephant was coming — why didn't you leave the place?' 'But', he said, 'our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn't run away.' At this the teacher said: 'Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn't you trust the mahut's words? You should have heeded the words of the mahut God.' (Laughter.) "It is said in the scriptures that water is a form of God. But some water is fit to be used for worship, some water tor washing the face, and some only for washing plates or dirty linen. This last sort cannot be used for drinking or for a holy purpose. In like manner, God undoubtedly dwells in the hearts of all — holy and unholy, righteous and unrighteous; but a man should not have dealings with the unholy, the wicked, the impure. He must not be intimate with them. With some of them he may exchange words, but with others he shouldn't go even that far. He should keep aloof from such people."

A DEVOTEE: "Sir, if a wicked man is about to do harm, or actually does so, should we keep quiet then?"

MASTER; "A man living in society should make a show of tamas to protect himself from evil-minded people. But he should not harm anybody in anticipation of harm likely to be done him.

"Listen to a story. Some cowherd boys used to tend their cows in a meadow where a terrible poisonous snake lived. Everyone was on the alert for fear of it. One day a brahmachari was going along the meadow. The boys ran to him and said; 'Revered sir, please don't go that way. A venomous snake lives over there.' 'What of it, my good children?' said the brahmachari. 'I am not afraid of the snake. I know some mantras.' So saying, he continued on his way along the meadow. But the cowherd boys, being afraid, did not accompany him. In the mean time the snake moved swiftly toward him with upraised hood. As soon as it came near, he recited a mantra, and the snake lay at his feet like an earthworm. The brahmachari said: 'Look here. Why do you go about doing harm? Come, I will give you a holy word. By repeating it you will learn to love God. Ultimately you will realize Him and so get rid of your violent nature.' Saying this, he taught the snake a holy word and initiated him into spiritual life. The snake bowed before the teacher and said, 'Revered sir, how shall I practise spiritual discipline?' 'Repeat that sacred word', said the teacher, 'and do no harm to anybody.' As he was about to depart, the brahmachari said, 'I shall see you again.'

"Some days passed and the cowherd boys noticed that the snake would not bite. They threw stones at it. Still it showed no anger; it behaved as if it were an earthworm. One day one of the boys came close to it, caught it by the tail, and, whirling it round and round, dashed it again and again on the ground and threw it away. The snake vomited blood and became unconscious. It was stunned. It could not move. So, thinking it dead, the boys went their way.

"Late at night the snake regained consciousness. Slowly and with great difficulty it dragged itself into its hole; its bones were broken and it could scarcely move. Many days passed. The snake became a mere skeleton covered with a skin. Now and then, at night, it would come out in search of food. For fear of the boys it would not leave its hole during the day-time. Since receiving the sacred word from the teacher, it had given up doing harm to others. It maintained its life on dirt, leaves, or the fruit that dropped from the trees.

"About a year later the brahmachari came that way again and asked after the snake. The cowherd boys told him that it was dead. But he couldn't believe them. He knew that the snake would not die before attaining the fruit of the holy word with which it had been initiated. He found his way to the place and, searching here and there, called it by the name he had given it. Hearing the teacher's voice, it came out of its hole and bowed before him with great reverence. 'How are you?' asked the brahmachari. 'I am well, sir', replied the snake. 'But', the teacher asked, 'why are you so thin?' The snake replied: 'Revered sir, you ordered me not to harm anybody. So I have been living only on leaves and fruit. Perhaps that has made me thinner.'

"The snake had developed the quality of sattva; it could not be angry with anyone. It had totally forgotten that the cowherd boys had almost killed it.

"The brahmachari said: 'It can't be mere want of food that has reduced you to this state. There must be some other reason. Think a little.' Then the snake remembered that the boys had dashed it against the ground. It said: 'Yes, revered sir, now I remember. The boys one day dashed me violently against the ground. They are ignorant, after all. They didn't realize what a great change had come over my mind. How could they know I wouldn't bite or harm anyone?' The brahmachari exclaimed: 'What a shame! You are such a fool! You don't know how to protect yourself. I asked you not to bite, but I didn't forbid you to hiss. Why didn't you scare them by hissing?'

"So you must hiss at wicked people. You must frighten them lest they should do you harm. But never inject your venom into them. One must not injure others.

"In this creation of God there is a variety of things: men, animals, trees, plants. Among the animals some are good, some bad. There are ferocious animals like the tiger. Some trees bear fruit sweet as nectar, and others bear fruit that is poisonous. Likewise, among human beings, there are the good and the wicked, the holy and the unholy. There are some who are devoted to God, and others who are attached to the world.

"Men may be divided into four classes: those bound by the fetters of the world, the seekers after liberation, the liberated, and the ever-free.

"Among the ever-free we may count sages like Narada. They live in the world for the good of others, to teach men spiritual truth.

"Those in bondage are sunk in worldliness and forgetful of God. Not even by mistake do they think of God.

"The seekers after liberation want to free themselves from attachment to the world. Some of them succeed and others do not.

"The liberated souls, such as the sadhus and mahatmas, are not entangled in the world, in 'woman and gold'. Their minds are free from worldliness. Besides, they always meditate on the Lotus Feet of God.

"Suppose a net has been cast into a lake to catch fish. Some fish are so clever that they are never caught in the net. They are like the ever-free. But most of the fish are entangled in the net. Some of them try to free themselves from it, and they are like those who seek liberation. But not all the fish that struggle succeed; A very few do jump out of the net, making a big splash in the water. Then the fishermen shout, 'Look! There goes a big one!' But most of the fish caught in the net cannot escape, nor do they make any effort to get out. On the contrary, they burrow into the mud with the net in their mouths and lie there quietly, thinking, 'We need not fear any more; we are quite safe here.' But the poor things do not know that the fishermen will drag them out with the net. These are like the men bound to the world.

"The bound souls are tied to the world by the fetters of 'woman and gold'. They are bound hand and-foot. Thinking that 'woman and gold' will make them happy and give them security, they do not realize that it will lead them to annihilation. When a man thus bound to the world is about to die, his wife asks, 'You are about to go; but what have you done for me?' Again, such is his attachment to the things of the world that, when he sees the lamp burning brightly, he says: 'Dim the light. Too much oil is being used.' And he is on his death-bed!

"The bound souls never think of God. If they get any leisure they indulge in idle gossip and foolish talk, or they engage in fruitless work. If you ask one of them the reason, he answers, 'Oh, I cannot keep still; so I am making a hedge,' When time hangs heavy on their hands they perhaps start playing cards."

There was deep silence in the room.

A DEVOTEE: "Sir, is there no help, then, for such a worldly person?"

MASTER: "Certainly there is. From time to time he should live in the company of holy men, and from time to time go into solitude to meditate on God. Furthermore, he should practise discrimination and pray to God, 'Give me faith and devotion.' Once a person has faith he has achieved everything. There is nothing greater than faith.

(To Kedar) "You must have heard about the tremendous power of faith. It is said in the Purana that Rama, who was God Himself — the embodiment of Absolute Brahman — had to build a bridge to cross the sea to Ceylon. But Hanuman, trusting in Rama's name, cleared the sea in one jump and reached the other side. He had no need of a bridge. (All laugh.) "Once a man was about to cross the sea. Bibhishana wrote Rama's name on a leaf, tied it in a corner of the man's wearing-cloth, and said to him: 'Don't be afraid. Have faith and walk on the water. But look here — the moment you lose faith you will be drowned.' The man was walking easily on the water. Suddenly he had an intense desire to see what was tied in his cloth. He opened it and found only a leaf with the name of Rama written on it. 'What is this?' he thought. 'Just the name of Rama!' As soon as doubt entered his mind he sank under the water.

"If a man has faith in God, then even if he has committed the most heinous sins — such as killing a cow, a brahmin, or a woman — he will certainly be saved through his faith. Let him only say to God, 'O Lord,! will not repeat such an action', and he need not be afraid of anything."

When he had said this, the Master sang:

If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be?
I may have stolen a drink of wine, or killed a child unborn,
Or slain a woman or a cow,
Or even caused a brahmin's death;
But, though it all be true,
Nothing of this can make me feel the least uneasiness;
For through the power of Thy sweet name
My wretched soul may still aspire
Even to Brahmanhood.

Pointing to Narendra, the Master said: "You all see this boy. He behaves that way here. A naughty boy seems very gentle when with his father. But he is quite another person when he plays in the chandni. Narendra and people of his type belong to the class of the ever-free. They are never entangled in the world. When they grow a little older they feel the awakening of inner consciousness and go directly toward God. They come to the world only to teach others. They never care for anything of the world. They are never attached to 'woman and gold'.

"The Vedas speak of the homa bird. It lives high up in the sky and there it lays its egg. As soon as the egg is laid it begins to fall; but it is so high up that it continues to fall for many days. As it falls it hatches, and the chick falls. As the chick falls its eyes open; it grows wings. As soon as its eyes open, it realizes that it is falling and will be dashed to pieces on touching the earth. Then it at once shoots up toward the mother bird high in the sky."

At this point Narendra left the room. Kedar, Prankrishna, M., and many others remained.

MASTER: "You see, Narendra excels in singing, playing on instruments, study, and everything. The other day he had a discussion with Kedar and tore his arguments to shreds. (All laugh.)

(To M.) "Is there any book in English on reasoning?"

M: "Yes, sir, there is. It is called Logic."

MASTER: "Tell me what it says."

M. was a little embarrassed. He said: "One part of the book deals with deduction from the general to the particular. For example: All men are mortal. Scholars are men. Therefore scholars are mortal. Another part deals with the method of reasoning from the particular to the general. For example: This crow is black. That crow is black. The crows we see everywhere are black. Therefore all crows are black. But there may be a fallacy in a conclusion arrived at in this way; for on inquiry one may find a white crow in some country. There is another illustration: If there is rain, there is or has been a cloud. Therefore rain comes from a cloud. Still another example: This man has thirty-two teeth. That man has thirty-two teeth. All the men we see have thirty-two teeth. Therefore men have thirty-two teeth. English logic deals with such inductions and deductions."

Sri Ramakrishna barely heard these words. While listening he became absent-minded. So the conversation did not proceed far.

When the meeting broke up, the devotees sauntered in the temple garden. M. went in the direction of the Panchavati. It was about five o'clock in the afternoon. After a while he returned to the Master's room. There, on the small north verandah, he witnessed an amazing sight.

Sri Ramakrishna was standing still, surrounded by a few devotees, and Narendra was singing. M. had never heard anyone except the Master sing so sweetly. When he looked at Sri Ramakrishna he was struck with wonder; for the Master stood motionless, with eyes transfixed. He seemed not even to breathe. A devotee told M. that the Master was in samadhi. M. had never before seen or heard of such a thing. Silent with wonder, he thought: "Is it possible for a man to be so oblivious of the outer world in the consciousness of God? How deep his faith and devotion must be to bring about such a state!"

Narendra was singing:

Meditate, O my mind, on the Lord Hari,
The Stainless One, Pure Spirit through and through.
How peerless is the Light that in Him shines!
How soul-bewitching is His wondrous form!
How dear is He to all His devotees!

Ever more beauteous in fresh-blossoming love
That shames the splendour of a million moons,
Like lightning gleams the glory of His form,
Raising erect the hair for very joy.

The Master shuddered when this last line was sung. His hair stood on end, and tears of joy streamed down his cheeks. Now and then his lips parted in a smile. Was he seeing the peerless beauty of God, "that shames the splendour of a million moons"? Was this the vision of God, the Essence of Spirit? How much austerity and discipline, how much faith and devotion, must be necessary for such a vision!

The song went on:

Worship His feet in the lotus of your heart;
With mind serene and eyes made radiant
With heavenly love, behold that matchless sight.

Again that bewitching smile. The body motionless as before, the eyes half shut, as if beholding a strange inner vision.

The song drew to a close. Narendra sang the last lines:

Caught in the spell of His love's ecstasy,
Immerse yourself for evermore, O mind,
In Him who is Pure Knowledge and Pure Bliss.

The sight of the samadhi, and the divine bliss he had witnessed, left an indelible impression on M.'s mind. He returned home deeply moved. Now and then he could hear within himself the echo of those soul-intoxicating lines:

Immerse yourself for evermore, O mind,
In Him who is Pure Knowledge and Pure Bliss.

The next day, too, was a holiday for M. He arrived at Dakshineswar at three o'clock in the afternoon. Sri Ramakrishna was in his room; Narendra, Bhavanath, and a few other devotees were sitting on a mat spread on the floor. They were all young men of nineteen or twenty. Seated on the small couch, Sri Ramakrishna was talking with them and smiling.

No sooner had M. entered the room than the Master laughed aloud and said to the boys, "There! He has come again." They all joined in the laughter. M. bowed low before him and took a seat. Before this he had saluted the Master with folded hands, like one with an English education. But that day he learnt to fall down at his feet in orthodox Hindu fashion.

Presently the Master explained the cause of his laughter to the devotees. He said: "A man once fed a peacock with a pill of opium at four o'clock in the afternoon. The next day, exactly at that time, the peacock came back. It had felt the intoxication of the drug and returned just in time to have another dose." (All laugh.) M. thought this a very apt illustration. Even at home he had been unable to banish the thought of Sri Ramakrishna for a moment. His mind was constantly at Dakshineswar and he had counted the minutes until he should go again.

In the mean time the Master was having great fun with the boys, treating them as if they were his most intimate friends. Peals of side-splitting laughter filled the room, as if it were a mart of joy. The whole thing was a revelation to M. He thought: "Didn't I see him only yesterday intoxicated with God? Wasn't he swimming then in the Ocean of Divine Love — a sight I had never seen before? And today the same person is behaving like an ordinary man! Wasn't it he who scolded me on the first day of my coming here? Didn't he admonish me, saying, 'And you are a man of knowledge!'? Wasn't it he who said to me that God with form is as true as God without form? Didn't he tell me that God alone is real and all else illusory? Wasn't it he who advised me to live in the world unattached, like a maidservant in a rich man's house?"

Sri Ramakrishna was having great fun with the young devotees; now and then he glanced at M. He noticed that M. sat in silence. The Master said to Ramlal: "You see, he is a little advanced in years, and therefore somewhat serious. He sits quiet while the youngsters are making merry." M. was then about twenty-eight years old.

The conversation drifted to Hanuman, whose picture hung on the wall in the Master's room.

Sri Ramakrishna said: "Just imagine Hanuman's state of mind. He didn't care for money, honour, creature comforts, or anything else. He longed only for God. When he was running away with the heavenly weapon that had been secreted in the crystal pillar, Mandodari began to tempt him with various fruits so that he might come down and drop the weapon.3 But he couldn't be tricked so easily. In reply to her persuasions he sang this song:

Am I in need of fruit?
I have the Fruit that makes this life
Fruitful indeed. Within my heart
The Tree of Rama grows,
Bearing salvation for its fruit.

Under the Wish-fulfilling Tree
Of Rama do I sit at ease,
Plucking whatever fruit I will.
But if you speak of fruit —
No beggar, I, for common fruit.
Behold, I go,
Leaving a bitter fruit for you."

As Sri Ramakrishna was singing the song he went into samadhi. Again the half-closed eyes and motionless body that one sees in his photograph. Just a minute before, the devotees had been making merry in his company. Now all eyes were riveted on him. Thus for the second time M. saw the Master in samadhi.

After a long time the Master came back to ordinary consciousness. His face lighted up with a smile, and his body relaxed; his senses began to function in a normal way. He shed tears of joy as he repeated the holy name of Rama. M. wondered whether this very saint was the person who a few minutes earlier had been behaving like a child of five.

The Master said to Narendra and M., "I should like to hear you speak and argue in English." They both laughed. But they continued to talk in their mother tongue. It was impossible for M. to argue any more before the Master. Though Sri Ramakrishna insisted, they did not talk in English.

At five o'clock in the afternoon all the devotees except Narendra and M. took leave of the Master. As M. was walking in the temple garden, he suddenly came upon the Master talking to Narendra on the bank of the goose-pond. Sri Ramakrishna said to Narendra: "Look here. Come a little more often. You are a new-comer. On first, acquaintance people visit each other quite often, as is the case with a lover and his sweetheart. (Narendra and M. laugh.) So please come, won't you?"

Narendra, a member of the Brahmo Samaj, was very particular about his promises. He said with a smile, "Yes, sir, I shall try."

As they were returning to the Master's room, Sri Ramakrishna said to M.: "When peasants go to market to buy bullocks for their ploughs, they can easily tell the good from the bad by touching their tails. On being touched there, some meekly lie down on the ground. The peasants recognize that these are without mettle and so reject them. They select only those bullocks that frisk about and show spirit when their tails are touched. Narendra is like a bullock of this latter class. He is full of spirit within."

The Master smiled as he said this, and continued: "There are some people who have no grit whatever. They are like flattened rice soaked in milk — soft and mushy. No inner strength!"

It was dusk. The Master was meditating on God. He said to M.: "Go and talk to Narendra. Then tell me what you think of him."

Evening worship was over in the temples. M. met Narendra on the bank of the Ganges and they began to converse. Narendra told M. about his studying in college, his being a member of the Brahmo Samaj, and so on.

It was now late in the evening and time for M.'s departure; but he felt reluctant to go and instead went in search of Sri Ramakrishna. He had been fascinated by the Master's singing and wanted to hear more. At last he found the Master pacing alone in the natmandir in front of the Kali temple. A lamp was burning in the temple on either side of the image of the Divine Mother. The single lamp in the spacious natmandir blended light and darkness into a kind of mystic twilight, in which the figure of the Master could be dimly seen.

M. had been enchanted by the Master's sweet music. With some hesitation he asked him whether there would be any more singing that evening. "No, not tonight", said Sri Ramakrishna after a little reflection. Then, as if remembering something, he added: "But I'm going soon to Balaram Bose's house in Calcutta. Come there and you'll hear me sing." M. agreed to go.

MASTER: "Do you know Balaram Bose?"

M: "No, sir. I don't."

MASTER: "He lives in Bosepara."

M: "Well, sir, I shall find him."

As Sri Ramakrishna walked up and down the hall with M., he said to him: "Let me ask you something. What do you think of me?"

M. remained silent. Again Sri Ramakrishna asked: "What do you think of me? How many annas of knowledge of God have I?"

M: "I don't understand what you mean by 'annas'. But of this I am sure: I have never before seen such knowledge, ecstatic love, faith in God, renunciation, and catholicity anywhere."

The Master laughed.

M. bowed low before him and took his leave. He had gone as far as the main gate of the temple garden when he suddenly remembered something and came back to Sri Ramakrishna, who was still in the natmandir. In the dim light the Master, all alone, was pacing the hall, rejoicing in the Self — as the lion lives and roams alone in the forest.

In silent wonder M. surveyed that great soul.

MASTER (to M.): "What makes you come back?"

M: "Perhaps the house you asked me to go to belongs to a rich man. They may not let me in. I think I had better not go. I would rather meet you here."

MASTER: "Oh, no! Why should you think that? Just mention my name. Say that you want to see me; then someone will take you to me."

M. nodded his assent and, after saluting the Master, took his leave.

1. ^The term "woman and gold", which has been used throughout in a collective sense, occurs again and again in the teachings of Sri Ramakrishna to designate the chief impediments to spiritual progress. This favourite expression of the Master, "kaminikanchan", has often been misconstrued. By it he meant only "lust and greed", the baneful influence of which retards the aspirant's spiritual growth. He used the word "kamini", or "woman", as a concrete term for the sex instinct when addressing his man devotees. He advised women, on the other hand, to shun "man". "Kanchan", or "gold", symbolizes greed, which is the other obstacle to spiritual life.
   
   Sri Ramakrishna never taught his disciples to hate any woman, or womankind in general. This can be seen clearly by going through all his teachings under this head and judging them collectively. The Master looked on all women as so many images of the Divine Mother of the Universe. He paid the highest homage to womankind by accepting a woman as his guide while practising the very profound spiritual disciplines of Tantra. His wife, known and revered as the Holy Mother, was his constant companion and first disciple. At the end of his spiritual practice he literally worshipped his wife as the embodiment of the Goddess Kali, the Divine Mother. After his passing away the Holy Mother became the spiritual guide not only of a large number of householders, but also of many monastic members of the Ramakrishna Order.
2. ^The word is generally used in the text to denote one devoted to God, a worshipper of the Personal God, or a follower of the path of love. A devotee of Sri Ramakrishna is one who is devoted to Sri Ramakrishna and follows his teachings.
   
   The word "disciple", when used in connexion with Sri Ramakrishna, refers to one who had been initiated into spiritual life by Sri Ramakrishna and who regarded him as his guru.
3. ^The story referred to here is told in the Ramayana. Ravana had received a boon as a result of which he could be killed only by a particular celestial weapon. This weapon was concealed in a crystal pillar in his palace. One day Hanuman, in the guise of an ordinary monkey, came to the palace and broke the pillar. As he was running away with the weapon, he was tempted with fruit by Mandodari, Ravana's wife, so that he might give back the weapon. He soon assumed his own form and sang the song given in the text.

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 near by. 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,1 and the four fruits2 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 yearning 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 Mathur3 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.

1. ^The author of the song. It is customary for writers of devotional songs in India to mention their names at the end of their songs.
2. ^Dharma, artha, kama, and moksha.
3. ^The son-in-law of Rani Rasmani, and a great devotee of Sri Ramakrishna, whom he provided with all the necessaries of life at the temple garden.

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 mean time 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." (A1l 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 vision 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 beings, 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?"

Vidyasagar smiled.

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 self to Him, and then pray to Him.

(To Vidyasagar, with a smile) "Well, what is your attitude?"

VIDYASAGAR (smiling): "Some day 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 man 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 marl'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 thirty-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.

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.'"

October 16, 1882

It was Monday, a few days before the Durga Puja, the festival of the Divine Mother. Sri Ramakrishna was in a very happy state of mind, for Narendra was with him. Narendra had brought two or three young members of the Brahmo Samaj to the temple garden. Besides these, Rakhal, Ramlal, Hazra, and M. were with the Master.

Narendra had his midday meal with Sri Ramakrishna. Afterwards a temporary bed was made on the floor of the Master's room so that the disciples might rest awhile. A mat was spread, over which was placed a quilt covered with a white sheet. A few cushions and pillows completed the simple bed. Like a child, the Master sat near Narendranath on the bed. He talked with the devotees in great delight. With a radiant smile lighting his face, and his eyes fixed on Narendra, he was giving them various spiritual teachings, interspersing these with incidents from his own life.

MASTER: "After I had experienced samadhi, my mind craved intensely to hear only about God. I would always search for places where they were reciting or explaining the sacred books, such as the Bhagavata, the Mahabharata, and the Adhyatma Ramayana. I used to go to Krishnakishore to hear him read the Adhyatma Ramayana.

"What tremendous faith Krishnakishore had! Once, while at Vrindavan, he felt thirsty and went to a well. Near it he saw a man standing. On being asked to draw a little water for him, the man said: 'I belong to a low caste, sir. You are a brahmin. How can I draw water for you?' Krishnakishore said: Take the name of Siva. By repeating His holy name you will make yourself pure.' The low-caste man did as he was told, and Krishnakishore, orthodox brahmin that he was, drank that water. What tremendous faith!

"Once a holy man came to the bank of the Ganges and lived near the bathing-ghat at Ariadaha, not far from Dakshineswar. We thought of paying him a visit. I said to Haladhari; 'Krishnakishore and I are going to see a holy man. Will you come with us?' Haladhari replied, 'What is the use of seeing a mere human body, which is no better than a cage of clay?' Haladhari was a student of the Gita and Vedanta philosophy, and therefore referred to the holy man as a mere 'cage of clay'. I repeated this to Krishnakishore. With great anger he said: "How impudent of Haladhari to make such a remark! How can he ridicule as a "cage of clay" the body of a man who constantly thinks of God, who meditates on Rama, and has renounced all for the sake of the Lord? Doesn't he know that such a man is the embodiment of Spirit?' He was so upset by Haladhari's remarks that he would turn his face away from him whenever he met him in the temple garden, and stopped speaking to him.

"Once Krishnakishore asked me, 'Why have you cast off the sacred thread?' In those days of God-vision I felt as if I were passing through the great storm of Aswin, (The Master referred to the great cyclone of 1864.) and everything had blown away from me. No trace of my old self was left. I lost all consciousness of the world. I could hardly keep my cloth on my body, not to speak of the sacred thread! I said to Krishnakishore, 'Ah, you will understand if you ever happen to be as intoxicated with God as I was.'

"And it actually came to pass. He too passed through a God-intoxicated state, when he would repeat only the word 'Om' and shut himself up alone in his room. His relatives thought he was actually mad, and called in a physician. Ram Kaviraj of Natagore came to see him. Krishnakishore said to the physician, 'Cure me, sir, of my malady, if you please, but not of my Om.' (All laugh.) "One day I went to see him and found him in a pensive mood. When I asked him about it, he said: 'The tax-collector was here. He threatened to dispose of my brass pots, my cups, and my few utensils, if I didn't pay the tax; so I am worried.' I said: 'But why should you worry about it? Let him take away your pots and pans. Let him arrest your body even. How will that affect you? For your nature is that of Kha!' (Narendra and the others laugh.) He used to say to me that he was the Spirit, all-pervading as the sky. He had got that idea from the Adhyatma Ramayana. I used to tease him now and then, addressing him as 'Kha'. Therefore I said to him that day, with a smile: You are Kha. Taxes cannot move you!'

"In that state of God-intoxication I used to speak out my mind to all. I was no respecter of persons. Even to men of position I was not afraid to speak the truth.

"One day Jatindra (A titled aristocrat of Calcutta.) came to the garden of Jadu Mallick. I was there too. I asked him: 'What is the duty of man? Isn't it our duty to think of God?' Jatindra replied: 'We are worldly people. How is it possible for us to achieve liberation? Even King Yudhisthira had to have a vision of hell.' This made me very angry. I said to him: 'What sort of man are you? Of all the incidents of Yudhisthira's life, you remember only his seeing hell. You don't remember his truthfulness, his forbearance, his patience, his discrimination, his dispassion, his devotion to God.' I was about to say many more things, when Hriday stopped my mouth. After a little while Jatindra left the place, saying he had some other business to attend to.

"Many days later I went with Captain to see Raja (A title conferred on Sourindra by the Government of India. The word "raja" really means "ruler of a kingdom".) Sourindra Tagore. As soon as I met him, I said, 'I can't address you as "Raja", or by any such title, for I should be telling a lie.' He talked to me a few minutes, but even so our conversation was interrupted by the frequent visits of Europeans and others. A man of rajasic temperament, Sourindra was naturally busy with many things. Jatindra, his eldest brother, had been told of my coming, but he sent word that he had a pain in his throat and couldn't go out.

"One day, in that state of divine intoxication, I went to the bathing-ghat on the Ganges at Baranagore. There I saw Jaya Mukherji repeating the name of God; but his mind was on something else. I went up and slapped him twice on the cheeks.

"At one time Rani Rasmani was staying in the temple garden. She came to the shrine of the Divine Mother, as she frequently did when I worshipped Kali, and asked me to sing a song or two. On this occasion, while I was singing, I noticed she was sorting the flowers for worship absent-mindedly. At once I slapped her on the cheeks. She became quite embarrassed and sat there with folded hands.

"Alarmed at this state of mind myself, I said to my cousin Haladhari: 'Just see my nature! How can I get rid of it?' After praying to the Divine Mother tor some time with great yearning, I was able to shake off this habit.

"When one gets into such a state of mind, one doesn't enjoy any conversation but that about God. I used to weep when I heard people talk about worldly matters. When I accompanied Mathur Babu on a pilgrimage, we spent a few days in Benares at Raja Babu's house. One day I was seated in the drawing-room with Mathur Babu, Raja Babu, and others. Hearing them talk about various worldly things, such as their business losses and so forth, I wept bitterly and said to the Divine Mother: 'Mother, where have You brought me? I was much better off in the temple garden at Dakshineswar. Here I am in a place where I must hear about "woman and gold". But at Dakshineswar I could avoid it.'"

The Master asked the devotees, especially Narendra, to rest awhile, and he himself lay down on the smaller couch.

Late in the afternoon Narendra sang. Rakhal, Latu, (A young disciple of the Master, who later became a monk under the name of Swami Adbhutananda.) M., Hazra, and Priya, Narendra's Brahmo friend, were present. The singing was accompanied by the drum:

Meditate, O my mind, on the Lord Hari,
The Stainless One, Pure Spirit through and through.
How peerless is the light that in Him shines!
How soul-bewitching is His wondrous form!
How dear is He to all His devotees! . . .

After this song Narendra sang:

Oh, when will dawn for me that day of blessedness
When He who is all Good, all Beauty, and all Truth,
Will light the inmost shrine of my heart?
When shall I sink at last, ever beholding Him,
Into that Ocean of Delight?
Lord, as Infinite Wisdom Thou shalt enter my soul,
And my unquiet mind, made speechless by Thy sight,
Will find a haven at Thy feet.
In my heart's firmament, O Lord, Thou wilt arise
As Blissful Immortality;
And as, when the chakora beholds the rising moon,
It sports about for very joy,
So, too, shall I be filled with heavenly happiness
When Thou appearest unto me.

Thou One without a Second, all Peace, the King of Kings!
At Thy beloved feet I shall renounce my life
And so at last shall gain life's goal;
I shall enjoy the bliss of heaven while yet on earth!
Where else is a boon so rare bestowed?
Then shall I see Thy glory, pure and untouched by stain;
As darkness flees from light, so will my darkest sins
Desert me at Thy dawn's approach.
Kindle in me, O Lord, the blazing fire of faith
To be the pole-star of my life;
O Succour of the weak, fulfil my one desire!
Then shall I bathe both day and night
In the boundless bliss of Thy Love, and utterly forget
Myself, O Lord, attaining Thee.

Narendra sang again:

With beaming face chant the sweet name of God
Till in your heart the nectar overflows.
Drink of it ceaselessly and share it with all!
If ever your heart runs dry, parched by the flames
Of worldly desire, chant the sweet name of God,
And heavenly love will moisten your arid soul.

Be sure, O mind, you never forget to chant
His holy name: when danger stares in your face,
Call on Him, your Father Compassionate;
With His name's thunder, snap the fetters of sin!
Come, let us fulfil our hearts' desires
By drinking deep of Everlasting Joy,
Made one with Him in Love's pure ecstasy.

Now Narendra and the devotees began to sing kirtan, accompanied by the drum and cymbals. They moved round and round the Master as they sang:

Immerse yourself for evermore, O mind,
In Him who is Pure Knowledge and Pure Bliss.

Next they sang:

Oh, when will dawn for me that day of blessedness
When He who is all Good, all Beauty, and all Truth
Will light the inmost shrine of my heart? . . .

At last Narendra himself was playing on the drums, and he sang with the Master, full of joy:

With beaming face chant the sweet name of God . . .

When the music was over, Sri Ramakrishna held Narendra in his arms a long time and said, "You have made us so happy today!" The flood-gate of the Master's heart was open so wide, that night, that he could hardly contain himself for joy. It was eight o'clock in the evening. Intoxicated with divine love, he paced the long verandah north of his room. Now and then he could be heard talking to the Divine Mother. Suddenly he said in an excited voice, "What can you do to me?" Was the Master hinting that maya was helpless before him, since he had the Divine Mother for his support?

Narendra, M., and Priya were going to spend the night at the temple garden. This pleased the Master highly, especially since Narendra would be with him. The Holy Mother, (By this name Sri Ramakrishna's wife was known among his devotees.) who was living in the nahabat, had prepared the supper. Surendra (The name by which Sri Ramakrishna addressed Suresh Mitra, a beloved householder disciple.) bore the greater part of the Master's expenses. The meal was ready, and the plates were set out on the southeast verandah of the Master's room.

Near the east door of his room Narendra and the other devotees were gossiping.

NARENDRA: "How do you find the young men nowadays?"

M: "They are not bad; but they don't receive any religious instruction."

NARENDRA: "But from my experience I feel they are going to the dogs. They smoke cigarettes, indulge in frivolous talk, enjoy foppishness, play truant, and do everything of that sort. I have even seen them visiting questionable places."

M: "I didn't notice such things during our student days."

NARENDRA: "Perhaps you didn't mix with the students intimately. I have even seen them talking with people of immoral character. Perhaps they are on terms of intimacy with them."

M: "It is strange indeed."

NARENDRA: "I know that many of them form bad habits. It would be proper if the guardians of the boys, and the authorities, kept their eyes on these matters."

They were talking thus when Sri Ramakrishna came to them and asked with a smile, "Well, what are you talking about?"

NARENDRA: "I have been asking M. about the boys in the schools. The conduct of students nowadays isn't all that it should be."

The Master became grave and said to M. rather seriously: "This kind of conversation is not good. It isn't desirable to indulge in any talk but talk of God. You are their senior, and you are intelligent. You should not have encouraged them to talk about such matters."

Narendra was then about nineteen years old, and M. about twenty-eight. Thus admonished, M. felt embarrassed, and the others also fell silent.

While the devotees were enjoying their meal, Sri Ramakrishna stood by and watched them with intense delight. That night the Master's joy was very great.

After supper the devotees rested on the mat spread on the floor of the Master's room. They began to talk with him. It was indeed a mart of joy. The Master asked Narendra to sing the song beginning with the line: "In Wisdom's firmament the moon of Love is rising full."

Narendra sang, and other devotees played the drums and cymbals:

In Wisdom's firmament the moon of Love is rising full,
And Love's flood-tide, in surging waves, is flowing everywhere.
O Lord, how full of bliss Thou art! Victory unto Thee!

On every side shine devotees, like stars around the moon;
Their Friend, the Lord All-merciful, joyously plays with them.
Behold! the gates of paradise today are open wide.

The soft spring wind of the New Day raises fresh waves of joy;
Gently it carries to the earth the fragrance of God's Love,
Till all the yogis, drunk with bliss, are lost in ecstasy.

Upon the sea of the world unfolds the lotus of the New Day,
And there the Mother sits enshrined in blissful majesty.
See how the bees are mad with joy, sipping the nectar there!

Behold the Mother's radiant face, which so enchants the heart
And captivates the universe! About Her Lotus Feet
Bands of ecstatic holy men are dancing in delight.

What matchless loveliness is Hers! What infinite content
Pervades the heart when She appears! O brothers, says Premdas,
I humbly beg you, one and all, to sing the Mother's praise!

Sri Ramakrishna sang and danced, and the devotees danced around him.

When the song was over, the Master walked up and down the northeast verandah, where Hazra was seated with M. The Master sat down there. He asked a devotee, "Do you ever have dreams?"

DEVOTEE: "Yes, sir. The other day I dreamt a strange" dream. I saw the whole world enveloped in water. There was water on all sides. A few boats were visible, but suddenly huge waves appeared and sank them. I was about to board a ship with a few others, when we saw a brahmin walking over that expanse of water. I asked him, 'How can you walk over the deep?' The brahmin said with a smile: 'Oh, there is no difficulty about that. There is a bridge under the water.' I said to him, 'Where are you going?' 'To Bhawanipur, the city of the Divine Mother', he replied. 'Wait a little', I cried. 'I shall accompany you.'"

MASTER: "Oh, I am thrilled to hear the story!"

DEVOTEE: "The brahmin said: 'I am in a hurry. It will take you some time to get out of the boat. Good-bye. Remember this path and come after me.'"

MASTER: "Oh, my hair is standing on end! Please be initiated by a guru as soon as possible."

Shortly before midnight Narendra and the other devotees lay down on a bed made on the floor of the Master's room.

At dawn some of the devotees were up. They saw the Master, naked as a child, pacing up and down the room, repeating the names of the various gods and goddesses. His voice was sweet as nectar. Now he would look at the Ganges, now stop in front of the pictures hanging on the wall and bow down before them, chanting all the while the holy names in his sweet voice. He chanted: "Veda, Purana, Tantra; Gita, Gayatri; Bhagavata, Bhakta, Bhagavan." Referring to the Gita, he repeated many times, "Tagi, tagi, tagi." (This word is formed by reversing the letters of "Gita". "Tagi" means "one who has renounced". Renunciation is the import of this sacred book.) Now and then he would say: "O Mother, Thou art verily Brahman, and Thou art verily Sakti. Thou art Purusha and Thou art Prakriti. Thou art Virat. Thou art the Absolute, and Thou dost manifest Thyself as the Relative. Thou art verily the twenty-four cosmic principles."

In the mean time the morning service had begun in the temples of Kali and Radhakanta. Sounds of conch-shells and cymbals were carried on the air. The devotees came outside the room and saw the priests and servants gathering flowers in the garden for the divine service in the temples. From the nahabat floated the sweet melody of musical instruments, befitting the morning hours.

Narendra and the other devotees finished their morning duties and came to the Master. With a sweet smile on his lips Sri Ramakrishna was standing on the northeast verandah, close to his own room.

NARENDRA: "We noticed several sannyasis belonging to the sect of Nanak in the Panchavati."

MASTER: "Yes, they arrived here yesterday. (To Narendra) I'd like to see you all sitting together on the mat."

As they sat there the Master looked at them with evident delight. He then began to talk with them. Narendra asked about spiritual discipline.

MASTER: "Bhakti, love of God, is the essence of all spiritual discipline. Through love one acquires renunciation and discrimination naturally."

NARENDRA: "Isn't it true that the Tantra prescribes spiritual discipline in the company of woman?"

MASTER: "That is not desirable. It is a very difficult path and often causes the aspirant's downfall. There are three such kinds of discipline. One may regard woman (Woman is the symbol of the Divine Mother.) as one's mistress or look on oneself as her handmaid or as her child. I look on woman as my mother. To look on oneself as her handmaid is also good; but it is extremely difficult to practise spiritual discipline looking on woman as one's mistress. To regard oneself as her child is a very pure attitude."

The sannyasis belonging to the sect of Nanak entered the room and greeted the Master, saying "Namo Narayanaya." ("Salutations to God." This is the way sadhus greet one another.) Sri Ramakrishna asked them to sit down.

MASTER: "Nothing is impossible for God. Nobody can describe His nature in words. Everything is possible for Him. There lived at a certain place two yogis who were practising spiritual discipline. The sage Narada was passing that way one day. Realizing who he was, one of the yogis said: 'You have just come from God Himself. What is He doing now?' Narada replied, 'Why, I saw Him making camels and elephants pass and repass through the eye of a needle.' At this the yogi said: 'Is that anything to wonder at? Everything is possible for God.' But the other yogi said: 'What? Making elephants pass through the eye of a needle — is that ever possible? You have never been to the Lord's dwelling-place.'"

At nine o'clock in the morning, while the Master was still sitting in his room, Manomohan arrived from Konnagar with some members of his family. In answer to Sri Ramakrishna's kind inquiries, Manomohan explained that he was taking them to Calcutta. The Master said: "Today is the first day of the Bengali month, an inauspicious day for undertaking a journey. I hope everything will be well with you." With a smile he began to talk of other matters.

When Narendra and his friends had finished bathing in the Ganges, the Master said to them earnestly: "Go to the Panchavati and meditate there under the banyan-tree. Shall I give you something to sit on?"

About half past ten Narendra and his Brahmo friends were meditating in the Panchavati. After a while Sri Ramakrishna came to them. M., too, was present.

The Master said to the Brahmo devotees: "In meditation one must be absorbed in God. By merely floating on the surface of the water, can you reach the gems lying at the bottom of the sea?"

Then he sang:

Taking the name of Kali, dive deep down, O mind,
Into the heart's fathomless depths,
Where many a precious gem lies hid.
But never believe the bed of the ocean bare of gems
If in the first few dives you fail;
With firm resolve and self-control
Dive deep and make your way to Mother Kali's realm.

Down in the ocean depths of heavenly Wisdom lie
The wondrous pearls of Peace, O mind;
And you yourself can gather them.
If you but have pure love and follow the scriptures' rule.
Within those ocean depths, as well,
Six alligators lurk1 lust, anger, and the rest —
Swimming about in search of prey.
Smear yourself with the turmeric of discrimination;
The very smell of it will shield you from their jaws.
Upon the ocean bed lie strewn
Unnumbered pearls and precious gems;
Plunge in, says Ramprasad, and gather up handfuls there!

Narendra and his friends came down from their seats on the raised platform of the Panchavati and stood near the Master. He returned to his room with them. The Master continued: "When you plunge in the water of the ocean, you may be attacked by alligators. But they won't touch you if your body is smeared with turmeric. There are no doubt six alligators — lust, anger, avarice, and so on — within you, in the 'heart's fathomless depths'. But protect yourself with the turmeric of discrimination and renunciation, and they won't touch you.

"What can you achieve by mere lecturing and scholarship without discrimination and dispassion? God alone is real, and all else is unreal. God alone is substance, and all else is nonentity. That is discrimination.

"First of all set up God in the shrine of your heart, and then deliver lectures as much as you like. How will the mere repetition of 'Brahma' profit you if you are not imbued with discrimination and dispassion? It is the empty sound of a conch-shell.

"There lived in a village a young man named Padmalochan. People used to call him 'Podo', for short. In this village there was a temple in a very dilapidated condition. It contained no image of God. Aswattha and other plants sprang up on the ruins of its walls. Bats lived inside, and the floor was covered with dust and the droppings of the bats. The people of the village had stopped visiting the temple. One day after dusk the villagers heard the sound of a conch-shell from the direction of the temple. They thought perhaps someone had installed an image in the shrine and was performing the evening worship. One of them softly opened the door and saw Padmalochan standing in a corner, blowing the conch. No image had been set up. The temple hadn't been swept or washed. And filth and dirt lay every where. Then he shouted to Podo:

You have set up no image here,
Within the shrine, O fool!
Blowing the conch, you simply make
Confusion worse confounded.
Day and night eleven bats
Scream there incessantly. . . .

"There is no use in merely making a noise if you want to establish the Deity in the shrine of your heart, if you want to realize God. First of all purify the mind. In the pure heart God takes His seat. One cannot bring the holy image into the temple if the droppings of bats are all around. The eleven bats are our eleven organs: five of action, five of perception, and the mind.

"First of all invoke the Deity, and then give lectures to your heart's content. First of all dive deep. Plunge to the bottom and gather up the gems. Then you may do other things. But nobody wants to plunge. People are without spiritual discipline and prayer, without renunciation and dispassion. They learn a few words and immediately start to deliver lectures. It is difficult to teach others. Only if a man gets a command from God, after realizing Him, is he entitled to teach."

Thus conversing, the Master came to the west end of the verandah. M. stood by his side. Sri Ramakrishna had repeated again and again that God cannot be realized without discrimination and renunciation. This made M. extremely worried. He had married and was then a young man of twenty-eight, educated in college in the Western way. Having a sense of duty, he asked himself, "Do discrimination and dispassion mean giving up 'woman and gold'?" He was really at a loss to know what to do.

M. (to the Master): "What should one do if one's wife says: 'You are neglecting me. I shall commit suicide.?"

MASTER (in a serious tone): "Give up such a wife if she proves an obstacle in the way of spiritual life. Let her commit suicide or anything else she likes. The wife that hampers her husband's spiritual life is an ungodly wife."

Immersed in deep thought, M. stood leaning against the wall. Narendra and the other devotees remained silent a few minutes. The Master exchanged several words with them; then, suddenly going to M., he whispered in his ear: "But if a man has sincere love for God, then all come under his control — the king, wicked persons, and his wife. Sincere love of God on the husband's part may eventually help the wife to lead a spiritual life. If the husband is good, then through the grace of God the wife may also follow his example."

This had a most soothing effect on M.'s worried mind. All the while he had been thinking: "Let her commit suicide. What can I do?"

M. (to the Master): "This world is a terrible place indeed."

MASTER (to the devotees): "That is the reason Chaitanya said to his companion Nityananda, 'Listen, brother, there is no hope of salvation for the worldly-minded.'"

On another occasion the Master had said to M. privately: "Yes, there is no hope for a worldly man if he is not sincerely devoted to God. But he has nothing to fear if he remains in the world after realizing God. Nor need a man have any fear whatever of the world if he attains sincere devotion by practising spiritual discipline now and then in solitude. Chaitanya had several householders among his devotees, but they were householders in name only, for they lived unattached to the world."

It was noon. The worship was over, and food offerings had been made in the temple. The doors of the temple were shut. Sri Ramakrishna sat down for his meal, and Narendra and the other devotees partook of the food offerings from the temple.

Sunday, October 22, 1882

It was the day of Vijaya, the last day of the celebration of the worship of Durga, when the clay image is immersed in the water of a lake or river.

About nine o'clock in the morning M. was seated on the floor of the Master's room at Dakshineswar, near Sri Ramakrishna, who was reclining on the small couch. Rakhal was then living with the Master, and Narendra and Bhavanath visited him frequently. Baburam had seen him only once or twice.
MASTER: "Did you have any holiday during the Durga Puja?"

M: "Yes, sir. I went to Keshab's house every day for the first three days of the worship."

MASTER: "Is that so?"

M: "I heard there a very interesting interpretation of the Durga Puja."

MASTER: "Please tell me all about it." M: "Keshab Sen held daily morning prayers in his house, lasting till ten or eleven. During these prayers he gave the inner meaning of the Durga Puja. He said that if anyone could realize the Divine Mother, that is to say, could install Mother Durga in the shrine of his heart, then Lakshmi, Sarasvati, Kartika, and Ganesa2 would come there of themselves, Lakshmi means wealth, Sarasvati knowledge, Kartika strength, and Ganesa success. By realizing the Divine Mother within one's heart, one gets all these without any effort whatever."

Sri Ramakrishna listened to the description, questioning M. now and then about the prayers conducted by Keshab. At last he said to M.: "Don't go hither and thither. Come here alone. Those who belong to the inner circle of my devotees will come only here. Boys like Narendra, Bhavanath, and Rakhal are my very intimate disciples. They are not to be thought lightly of. Feed (Feeding a holy man is considered a meritorious act.) them one day. What do you think of Narendra?"

M: "I think very highly of him, sir."

MASTER: "Haven't you observed his many virtues? He is not only well versed in music, vocal and instrumental, but he is also very learned. Besides, he has controlled his passions and declares he will lead a celibate life. He has been devoted to God since his very boyhood.

"How are you getting along with vour meditation nowadays? What aspect of God appeals to your mind — with form or without form?"

M: "Sir, now I can't fix my mind on God with form. On the other hand, I can't concentrate steadily on God without form."

MASTER: "Now you see that the mind cannot be fixed, all of a sudden, on the formless aspect of God. It is wise to think of God with form during the primary stages."

M: "Do you mean to suggest that one should meditate on clay images?"

MASTER: "Why clay? These images are the embodiments of Consciousness."

M: "Even so, one must think of hands, feet, and the other parts of the body. But again, I realize that the mind cannot be concentrated unless one meditates, in the beginning, on God with form. You have told me so. Well, God can easily assume different forms. May one meditate on the form of one's own mother?"

MASTER: "Yes, the mother should be adored. She is indeed an embodiment of Brahman."

M. sat in silence. After a few minutes he asked the Master: "What docs one feel while thinking of God without form? Isn't it possible to describe it?" After some reflection, the Master said, "Do you know what it is like?" He remained silent a moment and then said a few words to M. about one's experiences at the time of the vision of God with and without form.

MASTER: "You see, one must practise spiritual discipline to understand this correctly. Suppose there are treasures in a room. If you want to see them and lay hold of them, you must take the trouble to get the key and unlock the door. After that you must take the treasures out. But suppose the room is locked, and standing outside the door you say to yourself: 'Here I have opened the door. Now I have broken the lock of the chest. Now I have taken out the treasure.' Such brooding near the door will not enable you to achieve anything.

"You must practise discipline.

"The jnanis think of God without form. They don't accept the Divine Incarnation. Praising Sri Krishna, Arjuna said, 'Thou art Brahman Absolute.' Sri Krishna replied, 'Follow Me, and you will know whether or not I am Brahman Absolute.' So saying, Sri Krishna led Arjuna to a certain place and asked him what he saw there. 'I see a huge tree,' said Arjuna, 'and on it I notice fruits hanging like clusters of blackberries.' Then Krishna said to Arjuna, 'Come nearer and you will find that these are not clusters of blackberries, but clusters of innumerable Krishnas like Me, hanging from the tree.' In other words, Divine Incarnations without number appear and disappear on the tree of the Absolute Brahman.

"Kavirdas was strongly inclined to the formless God. At the mention of Krishna's name he would say: 'Why should I worship Him? The gopis would clap their hands while He performed a monkey dance.' (With a smile) But I accept God with form when I am in the company of people who believe in that ideal, and I also agree with those who believe in the formless God."

M. (smiling): "You are as infinite as He of whom we have been talking. Truly, no one can fathom your depth."

MASTER (smiling): "Ah! I see you have found it out. Let me tell you one thing. One should follow various paths. One should practise each creed for a time. In a game of satrancha a piece can't reach the centre square until it completes the circle; but once in the square it can't be overtaken by any other piece."

M: "That is true, sir."

MASTER: "There are two classes of yogis: the vahudakas and the kutichakas. The vahudakas roam about visiting various holy places and have not yet found peace of mind. But the kutichakas, having visited all the sacred places, have quieted their minds. Feeling serene and peaceful, they settle down in one place and no longer move about. In that one place they are happy; they don't feel the need of going to any sacred place. If one of them ever visits a place of pilgrimage, it is only for the purpose of new inspiration.

"I had to practise each religion for a time — Hinduism, Islam, Christianity. Furthermore, I followed the paths of the Saktas, Vaishnavas, and Vedantists. I realized that there is only one God toward whom all are travelling; but the paths are different.

"While visiting the holy places, I would sometimes suffer great agony. Once I went with Mathur to Raja Babu's drawing-room in Benares. I found that they talked there only of worldly matters — money, real estate, and the like. At this I burst into tears. I said to the Divine Mother, weeping: 'Mother! Where hast Thou brought me? I was much better off at Dakshineswar.' In Allahabad I noticed the same things that I saw elsewhere — the same ponds, the same grass, the same trees, the same tamarind-leaves.

"But one undoubtedly finds inspiration in a holy place. I accompanied Mathur Babu to Vrindavan. Hriday and the ladies of Mathur's family were in our party. No sooner did I see the Kaliyadaman Ghat than a divine emotion surged up within me. I was completely overwhelmed. Hriday used to bathe me there as if I were a small child.

"In the dusk I would walk on the bank of the Jamuna when the cattle returned along the sandy banks from their pastures. At the very sight of those cows the thought of Krishna would Bash in my mind. I would run along like a madman, crying: 'Oh, where is Krishna? Where is my Krishna?'

"I went to Syamakunda and Radhakunda (Places near Mathura associated with the episode of Krishna and Radha.) in a palanquin and got out to visit the holy Mount Govardhan. At the very sight of the mount I was overpowered with divine emotion and ran to the top. I lost all consciousness of the world around me. The residents of the place helped me to come down. On my way to the sacred pools of Syamakunda and Radhakunda, when I saw the meadows, the trees, the shrubs, the birds, and the deer, I was over- come with ecstasy. My clothes became wet with tears. I said: 'O Krishna! Everything here is as it was in the olden days. You alone are absent.' Seated inside the palanquin I lost all power of speech. Hriday followed the palanquin. He had warned the bearers to be careful about me.

"Gangamayi became very fond of me in Vrindavan. She was an old woman who lived all alone in a hut near the Nidhuvan. Referring to my spiritual condition and ecstasy, she said, 'He is the very embodiment of Radha.' She addressed me as 'Dulali'. When with her, I used to forget my food and drink, my bath, and all thought of going home. On some days Hriday used to bring food from home and feed me. Gangamayi also would serve me with food prepared by her own hands.

"Gangamayi used to experience trances. At such times a great crowd would come-to see her. One day, in a state of ecstasy, she climbed on Hriday's shoulders.

"I didn't want to leave her and return to Calcutta. Everything was arranged for me to stay with her. I was to eat double-boiled rice, and we were to have our beds on either side of the cottage. All the arrangements had been made, when Hriday said: 'You have such a weak stomach. Who will look after you?' 'Why,' said Gangamayi, 'I shall look after him. I'll nurse him.' As Hriday dragged me by one hand and she by the other, I remembered my mother, who was then living alone here in the nahabat of the temple warden. I found it impossible to stay away from her, and said to Gangamayi, 'No, I must go.' I loved the atmosphere of Vrindavan."

About eleven o'clock the Master took his meal, the offerings from the temple of Kali. After taking his noonday rest he resumed his conversation with the devotees. Every now and then he uttered the holy word "Om" or repeated the sacred names of the deities.

After sunset the evening worship was performed in the temples. Since it was the day of Vijaya, the devotees first saluted the Divine Mother and then took the dust (A form of reverent salutation in which one touches the feet of a superior with one's forehead.) of the Master's feet.

Tuesday, October 24, 1882

It was three or four o'clock in the afternoon. The Master was standing near the shelf where the food was kept, when Balaram and M arrived from Calcutta and saluted him. Sri Ramakrishna said to them with a smile: "I was going to take some sweets from the shelf, but no sooner did I put my hand on them than a lizard dropped on my body. (The dropping of a lizard on the body is considered an omen.) At once I removed my hand. (All laugh.)

"Oh, yes! One should observe all these things. You see, Rakhal is ill, and my limbs ache too. Do you know what's the matter? This morning as I was leaving my bed I saw (Orthodox Hindus in Bengal believe that the first face seen in the morning indicates whether the day will bring good or evil.) a certain person, whom I took for Rakhal. (All laugh.) Oh, yes! Physical features should be studied. The other day Narendra brought one of his friends, a man with only one good eye, though the other eye was not totally blind. I said to myself, 'What is this trouble that Narendra has brought with him?'

"A certain person comes here, but I can't eat any food that he brings. He works in an office at a salary of twenty rupees and earns another twenty by writing false bills. I can't utter a word in his presence, because he tells lies. Sometimes he stays here two or three days without going to his office. Can you guess his purpose? It is that I should recommend him to someone for a job somewhere else.

"Balaram comes from a family of devout Vaishnavas. His father, now an old man, is a pious devotee. He has a tuft of hair on his head, a rosary of tulsi beads round his neck, and a string of beads in his hand. He devotes his time to the repetition of God's name. He owns much property in Orissa and has built temples to Radha-Krishna in Kothar, Vrindavan, and other places, establishing free guest-houses as well.

(To Balaram) "A certain person came here the other day. I understand he is the slave of that black hag of a wife. Why is it that people do not see God? It is because of the barrier of 'woman and gold'. How impudent he was to say to you the other day, 'A paramahamsa came to my father, who fed him with chicken curry!' (Orthodox Hindus are forbidden to eat chicken.)

"In my present state of mind I can eat a little fish soup if it has been offered to the Divine Mother beforehand. I can't eat any meat, even if it is offered to the Divine Mother; but I taste it with the end of my finger lest She should be angry. (Laughter.)

"Well, can you explain this state of my mind? Once I was going from Burdwan to Kamarpukur in a bullock-cart, when a great storm arose. Some people gathered near the cart. My companions said they were robbers. So I began to repeat the names of God, calling sometimes on Kali, sometimes on Rama, sometimes on Hanuman. What do you think of that?"

Was the Master hinting that God is one but is addressed differently by different sects?

MASTER (to Balaram): "Maya is nothing but 'woman and gold'. A man living in its midst gradually loses his spiritual alertness. He thinks all is well with him. The scavenger carries a tub of night-soil on his head, and in course of time loses his repulsion to it. One gradually acquires love of God through the practice of chanting God's name and glories. (To M.) One should not be ashamed of chanting God's holy name. As the saying goes, 'One does not succeed so long as one has these three: shame, hatred, and fear.'

"At Kamarpukur they sing kirtan very well. The devotional music is sung to the accompaniment of drums.

(To Balaram) "Have you installed any image at Vrindavan?"

BALARAM: "Yes, sir. We have a grove where Krishna is worshipped."

MASTER: "I have been to Vrindavan. The Nidhu Grove is very nice indeed."

1. ^The six passions: lust, anger, avarice, delusion, pride, and envy.
2. ^According to Hindu mythology, Lakshmi and Sarasvati are the daughters, and Kartika and Ganesa the sons, of Durga. Associated with the image of Durga, they occupy positions on both sides of the Divine Mother.

Master's boat trip with Keshab — Master in samadhi — God dwells in devotee's heart — Attitude of jnanis and bhaktas — Attitude of yogis — Reasoning of jnanis — Identity of Brahman and Sakti — Different manifestations of Kali — Beginning of a cycle — Creation is Divine Mother's sport — Reassurance to householders — Bondage and liberation are of the mind — Redeeming power of faith — Master's prayer — Solitude for householders — Malady of worldly people and its cure — Disagreements necessary for enriching life — Master's humility — Difficulty of preaching — Doing good to others — Path of devotion most effective for Kaliyuga.

October 27, 1882

IT WAS FRIDAY, the day of the Lakshmi Puja. Keshab Chandra Sen had arranged a boat trip on the Ganges for Sri Ramakrishna.

About four o'clock in the afternoon the steamboat with Keshab and his Brahmo followers cast anchor in the Ganges alongside the Kali temple at Dakshineswar. The passengers saw in front of them the bathing-ghat and the chandni. To their left, in the temple compound, stood six temples of Siva, and to their right another group of six Siva temples. The white steeple of the Kali temple, the tree-tops of the Panchavati, and the silhouette of pine-trees stood high against the blue autumn sky. The gardens between the two nahabats were filled with fragrant flowers, and along the bank of the Ganges were rows of flowering plants. The blue sky was reflected in the brown water of the river, the sacred Ganges, associated with the most ancient traditions of Aryan civilization. The outer world appeared soft and serene, and the hearts of the Brahmo devotees were filled with peace.

Sri Ramakrishna was in his room talking with Vijay and Haralal. Some disciples of Keshab entered. Bowing before the Master, they said to him:

"Sir, the steamer has arrived. Keshab Babu has asked us to take you there." A small boat was to carry the Master to the steamer. No sooner did he get into the boat than he lost outer consciousness in samadhi. Vijay was with him.

M. was among the passengers. As the boat came alongside the steamer, all rushed to the railing to have a view of Sri Ramakrishna. Keshab became anxious to get him safely on board. With great difficulty the Master was brought back to consciousness of the world and taken to a cabin in the steamer. Still in an abstracted mood, he walked mechanically, leaning on a devotee for support. Keshab and the others bowed before him, but he was not aware of them. Inside the cabin there were a few chairs and a table. He was made to sit on one of the chairs, Keshab and Vijay occupying two others. Some devotees were also seated, most of them on the floor, while many others had to stand outside. They peered eagerly through the door and windows. Sri Ramakrishna again went into deep samadhi and became totally unconscious of the outer world.

As the air in the room was stuffy because of the crowd of people, Keshab opened the windows. He was embarrassed to meet Vijay, since they had differed on certain principles of the Brahmo Samaj and Vijay had separated himself from Keshab's organization, joining another society.

The Brahmo devotees looked wistfully at the Master. Gradually he came back to sense consciousness; but the divine intoxication still lingered. He said to himself in a whisper: "Mother, why have You brought me here? They are hedged around and not free. Can I free them?" Did the Master find that the people assembled there were locked within the prison walls of the world? Did their helplessness make the Master address these words to the Divine Mother?

Sri Ramakrishna was gradually becoming conscious of the outside world. Nilmadhav of Ghazipur and a Brahmo devotee were talking about Pavhari Baba. Another Brahmo devotee said to the Master: "Sir, these gentlemen visited Pavhari Baba. He lives in Ghazipur. He is a holy man like yourself." The Master could hardly talk; he only smiled. The devotee continued, "Sir, Pavhari Baba keeps your photograph in his room." Pointing to his body the Master said with a smile, "Just a pillow-case."

The Master continued: "But you should remember that the heart of the devotee is the abode of God. He dwells, no doubt, in all beings, but He especially manifests Himself in the heart of the devotee. A landlord may at one time or another visit all parts of his estate, but people say he is generally to be found in a particular drawing-room. The heart of the devotee is the drawing-room of God.

"He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and cook, when preparing a meal in the kitchen. The jnani, sticking to the path of knowledge, always reasons about the Reality, saying, 'Not this, not this'. Brahman is neither 'this' nor 'that'; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Then it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is real and the world illusory. All these names and forms arc illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta philosophy.

"But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don't think the world to be illusory, like a dream. They say that the universe is a manifestation of God's power and glory. God has created all these — sky, stars, moon, sun, mountains, ocean, men, animals. They constitute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this — the twenty-four cosmic principles, the universe, and all living beings. The devotee of God wants to eat sugar, not to become sugar. (All laugh.)

"Do you know how a lover of God feels? His attitude is: 'O God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I am Thy child.' Or again: 'Thou art my Father and Mother. Thou art the Whole, and I am a part.' He doesn't like to say, 'I am Brahman.'

"The yogi seeks to realize the Paramatman, the Supreme Soul. His ideal is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense-objects and tries to concentrate it on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practises meditation in a fixed posture.

"But the Reality is one and the same. The difference is only in name. He who is Brahman is verily Atman, and again. He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God."

The steamer had been going toward Calcutta; but the passengers, with their eyes fixed on the Master and their ears given to his nectar-like words, were oblivious of its motion. Dakshineswar, with its temples and gardens, was left behind. The paddles of the boat churned the waters of the Ganges with a murmuring sound. But the devotees were indifferent to all this. Spellbound, they looked on a great yogi, his face lighted with a divine smile, his countenance radiating love, his eyes sparkling with joy — a man who had renounced all for God and who knew nothing but God. Unceasing words of wisdom flowed from his lips.

MASTER: "The jnanis, who adhere to the non-dualistic philosophy of Vedanta, say that the acts of creation, preservation, and destruction, the universe itself and all its living beings, are the manifestations of Sakti, the Divine Power. (Known as maya in the Vedanta philosophy.) If you reason it out, you will realize that all these are as illusory as a dream. Brahman alone is the Reality, and all else is unreal. Even this very Sakti is unsubstantial, like a dream.

"But though you reason all your life, unless you are established in samadhi, you cannot go beyond the jurisdiction of Sakti. Even when you say, 'I am meditating', or 'I am contemplating', still you are moving in the realm of Sakti, within Its power.

"Thus Brahman and Sakti are identical. If you accept the one, you must accept the other. It is like fire and its power to burn. If you see the fire, you must recognize its power to burn also. You cannot think of fire without its power to burn, nor can you think of the power to burn without fire. You cannot conceive of the sun's rays without the sun, nor can you conceive of the sun without its rays.

"What is milk like? Oh, you say, it is something white. You cannot think of the milk without the whiteness, and again, you cannot think of the whiteness without the milk.

"Thus one cannot think of Brahman without Sakti, or of Sakti without Brahman. One cannot think of the Absolute without the Relative, or of the Relative without the Absolute.

"The Primordial Power is ever at play. (This idea introduces the elements of spontaneity and freedom in the creation.) She is creating, preserving, and destroying in play, as it were. This Power is called Kali. Kali is verily Brahman, and Brahman is verily Kali. It is one and the same Reality. When we think of It as inactive, that is to say, not engaged in the acts of creation, preservation, and destruction, then we call It Brahman. But when It engages in these activities, then we call It Kali or Sakti. The Reality is one and the same; the difference is in name and form.

"It is like water, called in different languages by different names, such as 'jal', pani', and so forth. There are three or four ghats on a lake. The Hindus, who drink water at one place, call it 'jal'. The Mussalmans at another place call it 'pani'. And the English at a third place call it 'water'. All three denote one and the same thing, the difference being in the name only. In the same way, some address the Reality as 'Allah', some as 'God', some as 'Brahman', some as 'Kali', and others by such names as 'Rama', 'Jesus', 'Durga', 'Hari'."

KESHAB (with a smile): "Describe to us, sir, in how many ways Kali, the Divine Mother, sports in this world."

MASTER (with a smile): "Oh, She plays in different ways. It is She alone who is known as Maha-Kali, Nitya-Kali, Smasana-Kali, Raksha-Kali, and Syama-Kali. Maha-Kali and Nitya-Kali are mentioned in the Tantra philosophy. When there were neither the creation, nor the sun, the moon, the planets, and the earth, and when darkness was enveloped in darkness, then the Mother, the Formless One, Maha-Kali, the Great Power, was one with Maha-Kala, the Absolute.

"Syama-Kali has a somewhat tender aspect and is worshipped in the Hindu households. She is the Dispenser of boons and the Dispeller of fear. People worship Raksha-Kali, the Protectress, in times of epidemic, famine, earthquake, drought, and flood. Smasana-Kali is the embodiment of the power of destruction. She resides in the cremation ground, surrounded by corpses, jackals, and terrible female spirits. From Her mouth flows a stream of blood, from Her neck hangs a garland of human heads, and around Her waist is a girdle made of human hands.

"After the destruction of the universe, at the end of a great cycle, the Divine Mother garners the seeds for the next creation: She is like the elderly mistress of the house, who has a hotchpotch-pot in which she keeps different articles for household use. (All laugh.)

"Oh, yes! Housewives have pots like that, where they keep 'sea-foam', (The Master perhaps referred to the cuttlefish bone found on the seashore. The popular belief is that it is hardened sea-foam.) blue pills, small bundles of seeds of cucumber, pumpkin, and gourd, and so on. They take them out when they want them. In the same way, after the destruction of the universe, my Divine Mother, the Embodiment of Brahman, gathers together the seeds for the next creation. After the creation the Primal Power dwells in the universe itself. She brings forth this phenomenal world and then pervades it. In the Vedas creation is likened to the spider and its web. The spider brings the web out of itself and then remains in it. God is the container of the universe and also what is contained in it.

"Is Kali, my Divine Mother, of a black complexion? She appears black because She is viewed from a distance; but when intimately known She is no longer so. The sky appears blue at a distance; but look at it close by and you will find that it has no colour. The water of the ocean looks blue at a distance, but when you go near and take it in your hand, you find that it is colourless."

The Master became intoxicated with divine love and sang:

Is Kali, my Mother, really black?
The Naked One, of blackest hue,
Lights the Lotus of the Heart. . . .

The Master continued: "Bondage and liberation are both of Her making. By Her maya worldly people become entangled in 'woman and gold', and again, through Her grace they attain their liberation. She is called the Saviour, and the Remover of the bondage that binds one to the world."

Then the Master sang the following song1 in his melodious voice:

In the world's busy market-place, O Syama, Thou art flying kites;
High up they soar on the wind of hope, held fast by maya's string.
Their frames are human skeletons, their sails of the three gunas made;
But all their curious workmanship is merely for ornament.

Upon the kite-strings Thou hast rubbed the manja-paste2 of worldliness,
So as to make each straining strand all the more sharp and strong.
Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!

On favouring winds, says Ramprasad, the kites set loose will speedily
Be borne away to the Infinite, across the sea of the world.

The Master said: "The Divine Mother is always playful and sportive. This universe is Her play. She is self-willed and must always have Her own way. She is full of bliss. She gives freedom to one out of a hundred thousand."

A BRAHMO DEVOTEE: "But, sir, if She likes, She can give freedom to all. Why, then, has She kept us bound to the world?"

MASTER: "That is Her will. She wants to continue playing with Her created beings. In a game of hide-and-seek3 the running about soon stops if in the beginning all the players touch the 'granny'. If all touch her, then how can the game go on? That displeases her. Her pleasure is in continuing the game. Therefore the poet said:

Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!

"It is as if the Divine Mother said to the human mind in confidence, with a sign from Her eye, 'Go and enjoy the world.' How can one blame the mind? The mind can disentangle itself from worldliness if, through Her grace, She makes it turn toward Herself. Only then does it become devoted to the Lotus Feet of the Divine Mother."

Whereupon Sri Ramakrishna, taking upon himself, as it were, the agonies of all householders, sang a song complaining to the Divine Mother:

Mother, this is the grief that sorely grieves my heart,
That even with Thee for Mother, and though I am wide awake,
There should be robbery in my house.
Many and many a time I vow to call on Thee,
Yet when the time for prayer comes round, I have forgotten.
Now I see it is all Thy trick.

As Thou hast never given, so Thou receivest naught;
Am I to blame for this, O Mother? Hadst Thou but given,
Surely then Thou hadst received;
Out of Thine own gifts I should have given to Thee.
Glory and shame, bitter and sweet, are Thine alone;
This world is nothing but Thy play.
Then why, O Blissful One, dost Thou cause a rift in it?

Says Ramprasad: Thou hast bestowed on me this mind,
And with a knowing wink of Thine eye
Bidden it, at the same time, to go and enjoy the world.
And so I wander here forlorn through Thy creation,
Blasted, as it were, by someone's evil glance,
Taking the bitter for the sweet,
Taking the unreal for the Real.

The Master continued: "Men are deluded through Her maya and have become attached to the world.

Says Ramprasad: Thou hast bestowed on me this mind,
And with a knowing wink of Thine eye
Bidden it, at the same time, to go and enjoy the world."

BRAHMO DEVOTEE: "Sir, can't we realize God without complete renunciation?"

MASTER (with a laugh): "Of course you can! Why should you renounce everything? You are all right as you are, following the middle path — like molasses partly solid and partly liquid. Do you know the game of nax?4 Having scored the maximum number of points, I am out of the game. I can't enjoy it. But you are very clever. Some of you have scored ten points, some six, and some five. You have scored just the right number; so you are not out of the game like me. The game can go on. Why, that's fine! (All laugh.)

"I tell you the truth: there is nothing wrong in your being in the world. But you must direct your mind toward God; otherwise you will not succeed.

Do your duty with one hand and with the other hold to God. After the duty is over, you will hold to God with both hands.

"It is all a question of the mind. Bondage and liberation are of the mind alone. The mind will take the colour you dye it with. It is like white clothes just returned from the laundry. If you dip them in red dye, they will be red. If you dip them in blue or green, they will be blue or green. They will take only the colour you dip them in, whatever it may be. Haven't you noticed that, if you read a little English, you at once begin to utter English words: Foot fut it wit? (The Master was merely mimicking the sound of English.) Then you put on boots and whistle a tune, and so on. It all goes together. Or, if a scholar studies Sanskrit, he will at once rattle off Sanskrit verses. If you are in bad company, then you will talk and think like your companions. On the other hand, when you are in the company of devotees, you will think and talk only of God.

"The mind is everything. A man has his wife on one side and his daughter on the other. He shows his affection to them in different ways. But his mind is one and the same.

"Bondage is of the mind, and freedom is also of the mind. A man is free if he constantly thinks: 'I am a free soul. How can I be bound, whether I live in the world or in the forest? I am a child of God, the King of Kings. Who can bind me?' If bitten by a snake, a man may get rid of its venom by saying emphatically, There is no poison in me.' In the same way, by repeating with grit and determination, 'I am not bound, I am free', one really becomes so — one really becomes free.

"Once someone gave me a book of the Christians. I asked him to read it to me. It talked about nothing but sin. (To Keshab) Sin is the only thing one hears of at your Brahmo Samaj, too. The wretch who constantly says, 'I am bound, I am bound' only succeeds in being bound. He who says day and night, 'I am a sinner, I am a sinner' verily becomes a sinner.

"One should have such burning faith in God that one can say: 'What? I have repeated 'the name of God, and can sin still cling to me? How can I be a sinner any more? How can I be in bondage any more?'

"If a man repeats the name of God, his body, mind, and everything become pure. Why should one talk only about sin and hell, and such things? Say but once, 'O Lord, I have undoubtedly done wicked things, but I won't repeat them.' And have faith in His name."

Sri Ramakrishna became intoxicated with divine love and sang:

If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be? . . .

Then he said: "To my Divine Mother I prayed only for pure love. I offered flowers at Her Lotus Feet and prayed to Her: 'Mother, here is Thy virtue, here is Thy vice. Take them both and grant me only pure love for Thee. Here is Thy knowledge, here is Thy ignorance. Take them both and grant me only pure love for Thee. Here is Thy purity, here is Thy impurity. Take them both, Mother, and grant me only pure love for Thee. Here is Thy dharma, here is Thy adharma. Take them both, Mother, and grant me only pure love for Thee.'

(To the Brahmo devotees) "Now listen to a song by Ramprasad:

Come, let us go for a walk, O mind, to Kali, the Wish-fulfilling Tree,
And there beneath It gather the four fruits of life.
Of your two wives, Dispassion and Worldliness,
Bring along Dispassion only, on your way to the Tree,
And ask her son Discrimination about the Truth.

When will you learn-to lie, O mind, in the abode of Blessedness,
With Cleanliness and Defilement on either side of you?
Only when you have found the way
To keep these wives contentedly under a single roof,
Will you behold the matchless form of Mother Syama.

Ego and Ignorance, your parents, instantly banish from your sight;
And should Delusion seek to drag you to its hole,
Manfully cling to the pillar of Patience.
Tie to the post of Unconcern the goats of Vice and Virtue,
Killing them with the sword of Knowledge if they rebel.

With the children of Worldliness, your first wife, plead from a goodly distance,
And, if they will not listen, drown them in Wisdom's sea.
Says Ramprasad: If you do as I say,
You can submit a good account, O mind, to the King of Death,
And I shall be well pleased with you and call you my darling.

"Why shouldn't one be able to realize God in this world? King Janaka had such realization. Ramprasad described the world as a mere 'framework of illusion'. But if one loves God's hallowed feet, then —

This very world is a mansion of mirth;
Here I can eat, here drink and make merry.
Janaka's might was unsurpassed;
What did he lack of the world or the Spirit?
Holding to one as well as the other,
He drank his milk from a brimming cup!

(All laugh.)

"But one cannot be a King Janaka all of a sudden. Janaka at first practised much austerity in solitude.

"Even if one lives in the world, one must go into solitude now and then. It will be of great help to a man if he goes away from his family, lives alone, and weeps for God even for three days. Even if he thinks of God for one day in solitude, when he has the leisure, that too will do him good. People shed a whole jug of tears for wife and children. But who cries for the Lord? Now and then one must go into solitude and practise spiritual discipline to realize God. Living in the world and entangled in many of its duties, the aspirant, during the first stage of spiritual life, finds many obstacles in the path of concentration. While the trees on the foot-path are young, they must be fenced around; otherwise they will be destroyed by cattle. The fence is necessary when the tree is young, but it can be taken away when the trunk is thick and strong. Then the tree won't be hurt even if an elephant is tied to it.

"The disease of worldliness is like typhoid. And there are a huge jug of water and a jar of savoury pickles in the typhoid patient's room. If you want to cure him of his illness, you must remove him from that room. The worldly man is like the typhoid patient. The various objects of enjoyment are the huge jug of water, and the craving for their enjoyment is his thirst. The very thought of pickles makes the mouth water; you don't have to bring them near. And he is surrounded with them. The companionship of woman is the pickles. Hence treatment in solitude is necessary.

"One may enter the world after attaining discrimination and dispassion. In the ocean of the world there are six alligators: lust, anger, and so forth. But you need not fear the alligators if you smear your body with turmeric before you go into the water. Discrimination and dispassion are the turmeric. Discrimination is the knowledge of what is real and what is unreal. It is the realization that God alone is the real and eternal Substance and that all else is unreal, transitory, impermanent. And you must cultivate intense zeal for God. You must feel love for Him and be attracted to Him. The gopis of Vrindavan felt the attraction of Krishna. Let me sing you a song:

Listen! The flute has sounded in yonder wood.
There I must fly, for Krishna waits on the path.
Tell me, friends, will you come along or no?
To you my Krishna is merely an empty name;
To me He is the anguish of my heart.
You hear His flute-notes only with your ears,
But, oh, I hear them in my deepest soul.
I hear His flute calling: 'Radha, come out!
Without you the grove is shorn of its loveliness.'"

The Master sang the song with tears in his eyes, and said to Keshab and the other Brahmo devotees: "Whether you accept Radha and Krishna, or not, please do accept their attraction for each other. Try to create that same yearning in your heart for God. Yearning is all you need in order to realize Him."

Gradually the ebb-tide set in. The steamboat was speeding toward Calcutta. It passed under the Howrah Bridge and came within sight of the Botanical Garden. The captain was asked to go a little farther down the river. The passengers were enchanted with the Master's words, and most of them had no idea of time or of how far they had come.

Keshab began to serve some puffed rice and grated coconut. The guests held these in the folds of their wearing-cloths and presently started to eat. Everyone was joyful. The Master noticed, however, that Keshab and Vijay rather shrank from each other, and he was anxious to reconcile them.

MASTER (to Keshab): "Look here. There is Vijay. Your quarrel seems like the fight between Siva and Rama. Siva was Rama's guru. Though they fought with each other, yet they soon came to terms. But the grimaces of the ghosts, the followers of Siva, and the gibberish of the monkeys, the followers of Rama, would not come to an end! (Loud laughter.) Such quarrels take place even among one's own kith and kin. Didn't Rama fight with His own sons, Lava and Kusa? Again, you must have noticed how a mother and daughter, living together and having the same spiritual end in view, observe their religious fast separately on Tuesdays, each on her own account — as if the welfare of the mother were different from the welfare of the daughter. But what benefits the one benefits the other. In like manner, you have a religious society, and Vijay thinks he must have one too. (Laughter.) But I think all these are necessary. While Sri Krishna, Himself God Incarnate, played with the gopis at Vrindavan, trouble-makers like Jatila and Kutila appeared on the scene. You may ask why. The answer is that the play does not develop without trouble-makers. (All laugh.) There is no fun without Jatila and Kutila. (Loud laughter.)

"Ramanuja upheld the doctrine of Qualified Non-dualism. But his guru was a pure non-dualist. They disagreed with each other and refuted each other's arguments. That always happens. Still, to the teacher the disciple is his own."

All rejoiced in the Master's company and his words.

MASTER (to Keshab): "You don't look into people's natures before you make them your disciples, and so they break away from you.

"All men look alike, to be sure, but they have different natures. Some have an excess of sattva, others an excess of rajas, and still others an excess of tamas. You must have noticed that the cakes known as puli all look alike. But their contents are very different. Some contain condensed milk, some coconut kernel, and others mere boiled kalai pulse. (All laugh.)

"Do you know my attitude? As for myself, I eat, drink, and live happily. The rest the Divine Mother knows. Indeed, there are three words that prick my flesh: 'guru', 'master', and 'father'.

"There is only one Guru, and that is Satchidananda. He alone is the Teacher. My attitude toward God is that of a child toward its mother. One can get human gurus by the million. All want to be teachers. But who cares to be a disciple?

"It is extremely difficult to teach others. A man can teach only if God reveals Himself to him and gives the command. Narada, Sukadeva, and sages like them had such a command from God, and Sankara had it too. Unless you have a command from God, who will listen to your words?

"Don't you know how easily the people of Calcutta get excited? The milk in the kettle puffs up and boils as long as the fire burns underneath. Take away the fuel and all becomes quiet. The people of Calcutta love sensations. You may see them digging a well at a certain place. They say they want water. But if they strike a stone they give up that place; they begin at another place. And there, perchance, they find sand; they give up the second place too. Next they begin at a third. And so it goes. But it won't do if a man only imagines that he has God's command.

"God does reveal Himself to man and speak. Only then may one receive His command. How forceful are the words of such a teacher! They can move mountains. But mere lectures? People will listen to them for a few days and then forget them. They will never act upon mere words.

"At Kamarpukur there is a small lake called the Haldarpukur. Certain people used to befoul its banks every day. Others who came there in the morning to bathe would abuse the offenders loudly. But next morning they would find the same thing. The nuisance didn't stop. (All laugh.) The villagers finally informed the authorities about it. A constable was sent, who put up a notice on the bank which read: 'Commit no nuisance.' This stopped the miscreants at once. (All laugh.)

"To teach others, one must have a badge of authority; otherwise teaching becomes a mockery. A man who is himself ignorant starts out to teach others — like the blind leading the blind! Instead of doing good, such , teaching does harm. After the realization of God one obtains an inner vision. Only then can one diagnose a person's spiritual malady and give instruction.

"Without the commission from God, a man becomes vain. He says to himself, 'I am teaching people.' This vanity comes from ignorance, for only an ignorant person feels that he is the doer. A man verily becomes liberated in life if he feels: 'God is the Doer. He alone is doing everything. I am doing nothing.' Man's sufferings and worries spring only from his persistent thought that he is the doer.

"You people speak of doing good to the world. Is the world such a small thing? And who are you, pray, to do good to the world? First realize God, see Him by means of spiritual discipline. If He imparts power, then you can do good to others; otherwise not."

A BRAHMO DEVOTEE: "Then, sir, we must give up our activities until we realize God?"

MASTER: "No. Why should you? You must engage in such activities as contemplation, singing His praises, and other daily devotions."

BRAHMO: "But what about our worldly duties — duties associated with our earning money, and so on?"

MASTER: "Yes, you can perform them too, but only as much as you need for your livelihood. At the same time, you must pray to God in solitude, with tears in your eyes, that you may be able to perform those duties in an unselfish manner. You should say to Him: 'O God, make my worldly duties fewer and fewer; otherwise, O Lord, I find that I forget Thee when I am involved in too many activities. I may think I am doing unselfish work, but it turns out to be selfish.' People who carry to excess the giving of alms, or the distributing of food among the poor, fall victims to the desire of acquiring name and fame.

"Sambhu Mallick once talked about establishing hospitals, dispensaries, and schools, making roads, digging public reservoirs, and so forth. I said to him: 'Don't go out of your way to look for such works. Undertake only those works that present themselves to you and are of pressing necessity — and those also in a spirit of detachment.' It is not good to become involved in many activities. That makes one forget God. Coming to the Kalighat temple, some, perhaps, spend their whole time in giving alms to the poor. They have no time to see the Mother in the inner shrine! (Laughter.) First of all manage somehow to see the image of the Divine Mother, even by pushing through the crowd. Then you may or may not give alms, as you wish. You may give to the poor to your heart's content, if you feel that way. Work is only a means to the realization of God. Therefore I said to Sambhu, 'Suppose God appears before you; then will you ask Him to build hospitals and dispensaries for you?' (Laughter.) A lover of God never says that. He will rather say: '0 Lord, give me a place at Thy Lotus Feet. Keep me always in Thy company. Give me sincere and pure love for Thee.'

"Karmayoga is very hard indeed. In the Kaliyuga it is extremely difficult to perform the rites enjoined in the scriptures. Nowadays man's life is centred on food alone. He cannot perform many scriptural rites. Suppose a man is laid up with fever. If you attempt a slow cure with the old-fashioned indigenous remedies, before long his life may be snuffed out. He can't stand much delay. Nowadays the drastic 'D. Gupta' (A patent fever medicine containing a strong dose of quinine.) mixture is appropriate. In the Kaliyuga the best way is bhaktiyoga, the path of devotion — singing the praises of the Lord, and prayer. The path of devotion alone is the religion for this age. (To the Brahmo devotees) Yours also is the path of devotion. Blessed you are indeed that you chant the name of Hari and sing the Divine Mother's glories. I like your attitude. You don't call the world a dream, like the non-dualists. You are not Brahmajnanis like them; you are bhaktas, lovers of God. That you speak of Him as a Person is also good. You are devotees. You will certainly realize Him if you call on Him with sincerity and earnestness."

The boat cast anchor at Kayalaghat and the passengers prepared to disembark. On coming outside they noticed that the full moon was up. The trees, the buildings, and the boats on the Ganges were bathed in its mellow light. A carriage was hailed for the Master, and M. and a few devotees got in with him. The Master asked for Keshab. Presently the latter arrived and inquired about the arrangements made for the Masters return to Dakshineshwar. Then, he bowed low and took leave of Sri Ramakrishna.

The carriage drove through the European quarter of the city. The Master enjoyed the sight of the beautiful mansions on both sides of the well lighted streets. Suddenly he said: "I am thirsty. What's to be done?" Nandalal, Keshab's nephew, stopped the carriage before the India Club and went upstairs to get some water. The Master inquired whether the glass had been well washed. On being assured that it had been, he drank the water.

As the carriage went along, the Master put his head out of the window and looked with childlike enjoyment at the people, the vehicles, the horses, and the streets, all flooded with moonlight. Now and then he heard European ladies singing at the piano. He was in a very happy mood.

The carriage arrived at the house of Suresh Mitra, who was a great devotee of the Master and whom he addressed affectionately as Surendra. He was not at home.

The members of the household opened a room on the ground floor for the Master and his party. The cab fare was to be paid. Surendra would have taken care of it had he been there. The Master said to a devotee: "Why don't you ask the ladies to pay the fare? They certainly know that their master visits us at Dakshineswar. I am not a stranger to them." (All laugh.)

Narendra, who lived in that quarter of the city, was sent for. In the mean time Sri Ramakrishna and the devotees were invited to the drawing-room upstairs. The floor of the room was covered with a carpet and a white sheet. A few cushions were lying about. On the wall hung an oil painting especially painted for Surendra, in which Sri Ramakrishna was pointing out to Keshab the harmony of Christianity, Islam, Buddhism, Hinduism, and other religions. On seeing the picture Keshab had once said, "Blessed is the man who conceived the idea."

Sri Ramakrishna was talking joyously with the devotees, when Narendra arrived. This made the Master doubly happy. He said to his young disciple, "We had a boat trip with Keshab today. Vijay and many other Brahmo devotees were there. (Pointing to M.) Ask him what I said to Keshab and Vijay about the mother and daughter observing their religious fast on Tuesdays, each on her own account, though the welfare of the one meant the welfare of the other. I also said to Keshab that trouble-makers like Jatila and Kutila were necessary to lend zest to the play. (To M.) Isn't that so?"

M: "Yes, sir. Quite so."

It was late. Surendra had not yet returned. The Master had to leave for the temple garden, and a cab was brought for him. M. and Narendra saluted him and took their leave. Sri Ramakrishna's carriage started for Dakshineswar through the moonlit streets.

1. ^The allusion of this song is to the well-known kite-flying competitions in India. Several people fly their kites and try to cut one another's kite-strings. Whoever has his string cut loses his kite and quits the game.
2. ^A glue of barley and powdered glass.
3. ^The allusion is to the Indian game of hide-and-seek, in which the leader, known as the "granny", bandages the eyes of the players and hides herself. The players are supposed to find her. If any player can touch her, the bandage is removed from his eyes and he is released from the game.
4. ^In the Indian card-game of nax the object is to stay in the game by scoring under seventeen points. Anyone scoring seventeen points or more has to retire.

Master's joy on seeing Shivanath — Worldly people's indifference to spiritual life — Power of God's name — Three classes of devotees — Three kinds of bhakti — Utilizing tamas for spiritual welfare — Illustration of physicians — Three types of gurus — No finality about God's nature — Illusoriness of "I" — Sign of Perfect Knowledge — Personal God for devotees — Intense longing enables one to see God — Why so much controversy about God? — Parable of the chameleon — Vedantic Non-dualism — Seven planes of the mind — Duties drop away with deepening of spiritual mood — What happens after samadhi — Reincarnation of soul — Inscrutability of God's ways — Master at the circus — Necessity of spiritual discipline — Master on caste-system — Entanglement of householders — Futility of reasoning — Master on Theosophy — The pure in heart see God — Turning passions to God — Why so much suffering in God's creation? — Compassion and attachment.

October 28, 1882

IT WAS SATURDAY. The semi-annual Brahmo festival, celebrated each autumn and spring, was being held in Benimadhav Pal's beautiful garden house at Sinthi, about three miles north of Calcutta. The house stood in a secluded place suited for contemplation. Trees laden with flowers, artificial lakes with grassy banks, and green arbours enhanced the beauty of the grounds. Just as the fleecy clouds were turning gold in the light of the setting sun, the Master arrived.

Many devotees had attended the morning devotions, and in the afternoon people from Calcutta and the neighbouring villages joined them. Shivanath, the great Brahmo devotee whom the Master loved dearly, was one of the large gathering of members of the Brahmo Samaj who had been eagerly awaiting Sri Ramakrishna's arrival.

When the carriage bringing the Master and a few devotees reached the garden house, the assembly stood up respectfully to receive him. There was a sudden silence, like that which comes when the curtain in a theatre is about to be rung up. People who had been conversing with one another now fixed their attention on the Master's serene face, eager not to lose one word that might fall from his lips.

At the sight of Shivanath the Master cried out joyously: "Ah! Here is Shivanath! You see, you are a devotee of God. The very sight of you gladdens my heart. One hemp-smoker feels very happy to meet another. Very often they embrace each other in an exuberance of joy."

The devotees burst out laughing.

MASTER: "Many people visit the temple garden at Dakshineswar. If I see some among the visitors indifferent to God, I say to them, 'You had better sit over there.' Or sometimes I say, 'Go and see the beautiful buildings.' (Laughter.)

"Sometimes I find that the devotees of God are accompanied by worthless people. Their companions are immersed in gross worldliness and don't enjoy spiritual talk at all. Since the devotees keep on, for a long time, talking with me about God, the others become restless. Finding it impossible to sit there any longer, they whisper to their devotee friends: 'When shall we be going? How long will you stay here?' The devotees say: 'Wait a bit. We shall go after a little while.' Then the worldly people say in a disgusted tone: 'Well then, you can talk. We shall wait for you in the boat.' (All laugh.)

"Worldly people will never listen to you if you ask them to renounce everything and devote themselves whole-heartedly to God. Therefore Chaitanya and Nitai, after some deliberation, made an arrangement to attract the worldly. They would say to such persons, 'Come, repeat the name of Hari, and you shall have a delicious soup of magur fish and the embrace of a young woman.' Many people, attracted by the fish and the woman, would chant the name of God. After tasting a little of the nectar of God's hallowed name, they would soon realize that the 'fish soup' really meant the tears they shed for love of God, while the 'young woman' signified the earth. The embrace of the woman meant rolling on the ground in the rapture of divine love.

"Nitai would employ any means to make people repeat Hari's name. Chaitanya said: 'The name of God has very great sanctity. It may not produce an immediate result, but one day it must bear fruit. It is like a seed that has been left on the cornice of a building. After many days the house crumbles, and the seed falls on the earth, germinates, and at last bears fruit.'

"As worldly people are endowed with sattva, rajas, and tamas, so also is bhakti characterized by the three gunas.

"Do you know what a worldly person endowed with sattva is like? Perhaps his house is in a dilapidated condition here and there. He doesn't care to repair it. The worship hall may be strewn with pigeon droppings and the courtyard covered with moss, but he pays no attention to these things. The furniture of the house may be old; he doesn't think of polishing it and making it look neat. He doesn't care for dress at all; anything is good enough for him. But the man himself is very gentle, quiet, kind, and humble; he doesn't injure anyone:

"Again, among the worldly there are people with the traits of rajas. Such a man has a watch and chain, and two or three rings on his fingers. The furniture of his house is all spick and span. On the walls hang portraits of the Queen, the Prince of Wales, and other prominent people; the building is whitewashed and spotlessly clean. His wardrobe is filled with a large assortment of clothes; even the servants have their livery, and all that.

"The traits of a worldly man endowed with tamas are sleep, lust, anger, egotism, and the like.

"Similarly, bhakti, devotion, has its sattva. A devotee who possesses it meditates on God in absolute secret, perhaps inside his mosquito net. Others think he is asleep. Since he is late in getting up, they think perhaps he has not slept well during the night. His love for the body goes only as far as appeasing his hunger, and that only by means of rice and simple greens. There is no elaborate arrangement about his meals, no luxury in clothes, and no display of furniture. Besides, such a devotee never flatters anybody for money.

"An aspirant possessed of rajasic bhakti puts a tilak (A mark of sandal-paste or other material to denote one's religious affiliation.) on his forehead and a necklace of holy rudraksha beads, interspersed with gold ones, around his neck. (All laugh.) At worship he wears a silk cloth.

"A man endowed with tamasic bhakti has burning faith. Such a devotee literally extorts boons from God, even as a robber falls upon a man and plunders his money. 'Bind! Beat! Kill!' — that is his way, the way of the dacoits."

Saying this, the Master began to sing in a voice sweet with rapturous love, his eyes turned upward:

Why should I go to Ganga or Gaya, to Kasi, Kanchi, or Prabhas,1
So long as I can breathe my last with Kali's name upon my lips?
What need of rituals has a man, what need of devotions any more,
If he repeats the Mother's name at the three holy hours?2
Rituals may pursue him close, but never can they overtake him.
Charity, vows, and giving of gifts dc not appeal to Madan's3 mind;
The Blissful Mother's Lotus Feet are his whole prayer and sacrifice.
Who could ever have conceived the power Her name possesses?
Siva Himself, the God of Gods, sings Her praise with His five mouths!

The Master was beside himself with love for the Divine Mother. He sang with fiery enthusiasm:

It only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be? . . .

Then he said, "One must take the firm attitude: 'What? I have chanted the Mother's name. How can I be a sinner any more? I am Her child, heir to Her powers and glories.'

"If you can give a spiritual turn to your tamas, you can realize God with its help. Force your demands on God. He is by no means a stranger to you. He is indeed your very own.

"Again, you see, the quality of tamas can be used for the welfare of others. There are three classes of physicians: superior, mediocre, and inferior. The physician who feels the patient's pulse and just says to him, 'Take the medicine regularly' belongs to the inferior class. He doesn't care to inquire whether or not the patient has actually taken the medicine. The mediocre physician is he who in various ways persuades the patient to take the medicine, and says to him sweetly: 'My good man, how will you be cured unless you use the medicine? Take this medicine. I have made it for you myself.' But he who, finding the patient stubbornly refusing to take the medicine, forces it down his throat, going so far as to put his knee on the patient's chest is the best physician. This is the manifestation of the tamas of the physician. It doesn't injure the patient; on the contrary, it does him good.

"Like the physicians, there are three types of religious teachers. The inferior teacher only gives instruction to the disciples but makes no inquiries about their progress. The mediocre teacher, for the good of the student, makes repeated efforts to bring the instruction home to him, begs him to assimilate it, and shows him love in many other ways. But there is a type of teacher who goes to the length of using force when he finds the student persistently unyielding; I call him the best teacher."

A BRAHMO DEVOTEE: "Sir, has God forms or has He none?"

MASTER : "No one can say with finality that God is only 'this' and nothing else. He is formless, and again He has forms. For the bhakta He assumes forms. But He is formless for the jnani, that is, for him who looks on the world as a mere dream. The bhakta feels that he is one entity and the world another. Therefore God, reveals Himself to him as a Person. But the jnani — the Vedantist, for instance — always reasons, applying the process of 'Not this, not this'. Through this discrimination he realizes, by his inner perception, that the ego and the universe are both illusory, like a dream. Then the jnani realizes Brahman in his own consciousness. He cannot describe what Brahman is.

"Do you know what I mean? Think of Brahman, Existence-Knowledge- Bliss Absolute, as a shoreless ocean. Through the cooling influence, as it were, of the bhakta's love, the water has frozen at places into blocks of ice. In other words, God now and then assumes various forms for His lovers and reveals Himself to them as a Person. But with the rising of the sun of Knowledge, the blocks of ice melt. Then one doesn't feel any more that God is a Person, nor does one see God's forms. What He is cannot be described. Who will describe Him? He who would do so disappears. He cannot find his 'I' any more.

"If one analyses oneself, one doesn't find any such thing as 'I'. Take an onion, for instance. First of all you peel off the red outer skin; then you find thick white skins. Peel these off one after the other, and you won't find anything inside.

"In that state a man no longer finds the existence of his ego. And who is there left to seek it? Who can describe how he feels in that state — in his own Pure Consciousness — about the real nature of Brahman? Once a salt doll went to measure the depth of the ocean. No sooner was it in the water than it melted. Now who was to tell the depth?

"There is a sign of Perfect Knowledge. Man becomes silent when It is attained. Then the 'I', which may be likened to the salt doll, melts in the Ocean of Existence-Knowledge-Bliss Absolute and becomes one with It. Not the slightest trace of distinction is left.

"As long as his self-analysis is not complete, man argues with much ado. But he becomes silent when he completes it. When the empty pitcher has been filled with water, when the water inside the pitcher becomes one with the water of the lake outside, no more sound is heard. Sound comes from the pitcher as long as the pitcher is not filled with water.

"People used to say in olden days that no boat returns after having once entered the black waters' of the ocean.

"All trouble and botheration come to an end when the 'I' dies. You may indulge in thousands of reasonings, but still the 'I' doesn't disappear. For people like you and me, it is good to have the feeling, 'I am a lover of God.'

"The Saguna Brahman is meant for the bhaktas. In other words, a bhakta believes that God has attributes and reveals Himself to men as a Person, assuming forms. It is He who listens to our prayers. The prayers that you utter are directed to Him alone. You are bhaktas, not jnanis or Vedantists. It doesn't matter whether you accept God with form or not. It is enough to feel that God is a Person who listens to our prayers, who creates, preserves, and destroys the universe, and who is endowed with infinite power.

"It is easier to attain God by following the path of devotion."

BRAHMO DEVOTEE: "Sir, is it possible for one to see God? If so, why can't we see Him?"

MASTER: "Yes, He can surely be seen. One can see His forms, and His formless aspect as well. How can I explain that to you?"

BRAHMO DEVOTEE: "What are the means by which one can see God?"

MASTER: "Can you weep for Him with intense longing of heart? Men shed a jugful of tears for the sake of their children, for their wives, or for money. But who weeps for God? So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties. But when the child no longer relishes the toys, it throws them aside and yells for its mother. Then the mother takes the rice-pot down from the hearth, runs in haste, and takes the child in her arms."

BRAHMO DEVOTEE: "Sir, why are there so many different opinions about the nature of God? Some say that God has form, while others say that He is formless. Again, those who speak of God with form tell us about His different forms. Why all this controversy?"

MASTER: "A devotee thinks of God as he sees Him. In reality there is no confusion about God. God explains all this to the devotee if the devotee only realizes Him somehow. You haven't set your foot in that direction. How can you expect to know all about God?

"Listen to a story. Once a man entered a wood and saw a small animal on a tree. He came back and told another man that he had seen a creature of a beautiful red colour on a certain tree. The second man replied: 'When I went into the wood, I also saw that animal. But why do you call it red? It is green.' Another man who was present contradicted them both and insisted that it was yellow. Presently others arrived and contended that it was grey, violet, blue, and so forth and so on. At last they started quarrelling among themselves. To settle the dispute they all went to the tree. They saw a man sitting under it. On being asked, he replied: 'Yes, I live under this tree and I know the animal very well. All your descriptions are true. Sometimes it appears red, sometimes yellow, and at other times blue, violet, grey, and so forth. It is a chameleon. And sometimes it has no colour at all. Now it has a colour, and now it has none.'

"In like manner, one who constantly thinks of God can know His real nature; he alone knows that God reveals Himself to seekers in various forms and aspects. God has attributes; then again He has none. Only the man who lives under the tree knows that the chameleon can appear in various colours, and he knows, further, that the animal at times has no colour at all. It is the others who suffer from the agony of futile argument.

"Kabir used to say, The formless Absolute is my Father, and God with form is my Mother.'

"God reveals Himself in the form which His devotee loves most. His love for the devotee knows no bounds. It is written in the Purana that God assumed the form of Rama for His heroic devotee, Hanuman.

"The forms and aspects of God disappear when one discriminates in accordance with the Vedanta philosophy. The ultimate conclusion of such discrimination is that Brahman alone is real and this world of names and forms illusory. It is possible for a man to see the forms of God, or to think of Him as a Person, only so long as he is conscious that he is a devotee. From the standpoint of discrimination this 'ego of a devotee' keeps him a little away from God.

"Do you know why images of Krishna or Kali are three and a half cubits high? Because of distance. Again, on account of distance the sun appears to be small. But if you go near it you will find the sun so big that you won't be able to comprehend it. Why have images of Krishna and Kali a dark-blue colour? That too is on account of distance, like the water of a lake, which appears green, blue, or black from a distance. Go near, take the water in the palm of your hand, and you will find that it has no colour. The sky also appears blue from a distance. Go near and you will see that it has no colour at all.

"Therefore I say that in the light of Vedantic reasoning Brahman has no attributes. The real nature of Brahman cannot be described. But so long as your individuality is real, the world also is real, and equally real are the different forms of God and the feeling that God is a Person.

"Yours is the path of bhakti. That is very good; it is an easy path. Who can fully know the infinite God? and what need is there of knowing the infinite? Having attained this rare human birth, my supreme need is to develop love for the Lotus Feet of God.

"If a jug of water is enough to remove my thirst, why should I measure the quantity of water in a lake? I become drunk on even half a bottle of wine — what is the use of my calculating the quantity of liquor in the tavern? What need is there of knowing the Infinite?

"The various states of mind of the Brahmajnani are described in the Vedas. The path of knowledge is extremely difficult. One cannot obtain jnana if one has the least trace of worldliness and the slightest attachment to 'woman and gold'. This is not the path for the Kaliyuga.

"The Vedas speak of seven planes where the mind dwells. When the mind is immersed in worldliness it dwells in the three lower planes — at the navel, the organ of generation, and the organ of evacuation. In that state the mind loses all its higher visions — it broods only on 'woman and gold'. The fourth plane of the mind is at the heart. When the mind dwells there, one has the first glimpse of spiritual consciousness. One sees light all around. Such a man, perceiving the divine light, becomes speechless with wonder and says: 'Ah! What is this? What is this?' His mind does not go downward to the objects of the world.

"The fifth plane of the mind is at the throat. When the mind reaches this, the aspirant becomes free from all ignorance and illusion. He does not enjoy talking or hearing about anything but God. If people talk about worldly things, he leaves the place at once.

"The sixth plane is at the forehead. When the mind reaches it, the aspirant sees the form of God day and night. But even then a little trace of ego remains. At the sight of that incomparable beauty of God's form, one becomes intoxicated and rushes forth to touch and embrace it. But one doesn't succeed. It is like the light inside a lantern. One feels as if one could touch the light, but one cannot on account of the pane of glass.

"In the top of the head is the seventh plane. When the mind rises there, one goes into samadhi. Then the Brahmajnani directly perceives Brahman. But in that state his body does not last many days. He remains unconscious of the outer world. If milk is poured into his mouth, it runs out. Dwelling on this plane of consciousness, he gives up his body in twenty-one days. That is the condition of the Brahmajnani. But yours is the path of devotion. That is a very good and easy path.

"Once a man said to me, 'Sir, can you teach me quickly the thing you call samadhi?' (All laugh.)

"After a man has attained samadhi all his actions drop away. All devotional activities, such as worship, japa, and the like, as well as all worldly duties, cease to exist for such a person. At the beginning there is much ado about work. As a man makes progress toward God, the outer display of his work becomes less and less — so much so that he cannot even sing the name and glories of God. (To Sivanath) As long as you were not here at the meeting, people talked a great deal about you and discussed your virtues. But no sooner did you arrive here than all that stopped. Now the very sight of you makes everyone happy. People now simply say, 'Ah! Here is Shivanath Babu.' All other talk about you has stopped.

"After attaining samadhi, I once went to the Ganges to perform tarpan. But as I took water in the palm of my hand, it trickled down through my fingers. Weeping, I said to Haladhari, "Cousin, what is this?' Haladhari replied, 'It is called galitahasta (Literally, "inert and benumbed hand".) in the holy books.' After the vision of God, such duties as the performance of tarpan drop away.

"In the kirtan the devotee first sings, 'Nitai amar mata hati.' ("My Nitai dances like a mad elephant.") As the devotional mood deepens, he simply sings, 'Hati! Hati!' Next, all he can sing is 'Hati'. And last of all he simply sings, 'Ha!' and goes into samadhi. The man who has been singing all the while then becomes speechless.

"Again, at a feast given to the brahmins one at first hears much noise of talking. When the guests sit on the floor with leaf-plates in front of them, much of the noise ceases. Then one hears only the cry, 'Bring some luchi!' As they partake of the luchi and other dishes, three quarters of the noise subsides. When the curd, the last course, appears, one hears only the sound 'soop, soop' as the guests eat the curd with their fingers. Then there is practically no noise. Afterwards all retire to sleep, and absolute silence reigns.

"Therefore I say, at the beginning of religious life a man makes much ado about work, but as his mind dives deeper into God, he becomes less active. Last of all comes the renunciation of work, followed by samadhi.

"Generally the body does not remain alive after the attainment of samadhi. The only exceptions are such sages as Narada, who keep their bodies alive in order to bring spiritual light to others. It is also true of Divine Incarnations, like Chaitanya. After the well is dug, one generally throws away the spade and the basket. But some keep them in order to help their neighbours. The great souls who retain their bodies after samadhi feel compassion for the suffering of others. They are not so selfish as to be satisfied with their own illumination. You are well aware of the nature of selfish people. If you ask them to spit at a particular place, they won't, lest it should do you good. If you ask them to bring a sweetmeat worth a cent from the store, they will perhaps lick it on the way back. (All laugh.)

"But the manifestations of Divine Power are different in different beings. Ordinary souls are afraid to teach others. A piece of worthless timber may itself somehow float across the water, but it sinks even under the weight of a bird. Sages like Narada are like a heavy log of wood, which not only floats on the water but also can carry men, cows, and even elephants.

(To Shivanath and the other Brahmo devotees) "Can you tell me why you dwell so much on the powers and glories of God? I asked the same thing of Keshab Sen. One day Keshab and his party came to the temple garden at Dakshineswar. I told them I wanted to hear how they lectured. A meeting was arranged in the paved courtyard above the bathing-ghat on the Ganges, where Keshab gave a talk. He spoke very well. I went into a trance. After the lecture I said to Keshab, 'Why do you so often say such things as:

"O God, what beautiful flowers Thou hast made! O God, Thou hast created the heavens, the stars, and the ocean!" and so on?' Those who love splendour themselves are fond of dwelling on God's splendour.

"Once a thief stole the jewels from the images in the temple of Radhakanta. Mathur Babu entered the temple and said to the Deity: 'What a shame, O God! You couldn't save Your own ornaments.' 'The idea!' I said to Mathur. 'Does He who has Lakshmi for His handmaid and attendant ever lack any splendour? Those jewels may be precious to you, but to God they are no better than lumps of clay. Shame on you! You shouldn't have spoken so meanly. What riches can you give to God to magnify His glory?'

"Therefore I say, a man seeks the person in whom he finds joy. What need has he to ask where that person lives, the number of his houses, gardens, relatives, and servants, or the amount of his wealth? I forget everything when I see Narendra. Never, even unwittingly, have I asked him where he lived, what his father's profession was, or the number of his brothers.

"Dive deep in the sweetness of God's Bliss. What need have we of His infinite creation and unlimited glory?"

The Master sang:

Dive deep, O mind, dive deep in the Ocean of God's Beauty;
If you descend to the uttermost depths,
There you will find the gem of Love.

Go seek, O mind, go seek Vrindavan in your heart,
Where with His loving devotees
Sri Krishna sports eternally.

Light up, O mind, light up true wisdom's shining lamp,
And let it burn with steady flame
Unceasingly within your heart.

Who is it that steers your boat across the solid earth?
It is your guru, says Kabir;
Meditate on his holy feet.

Sri Ramakrishna continued: "It is also true that after the vision of God the devotee desires to witness His lila. After the destruction of Ravana at Rama's hands, Nikasha, Ravana's mother, began to run away for fear of her life. Lakshmana said to Rama: 'Revered Brother, please explain this strange thing to me. This Nikasha is an old woman who has suffered a great deal from the loss of her many sons, and yet she is so afraid of losing her own life that she is taking to her heels!' Rama bade her come near, gave her assurance of safety, and asked her why she was running away. Nikasha answered: 'O Rama, I am able to witness all this lila of Yours because I am still alive. I want to live longer so that I may see the many more things You will do on this earth.' (All laugh.)

(To Shivanath) "I like to see you. How can I live unless I see pure-souled devotees? I feel as if they had been my friends in a former incarnation."

A BRAHMO DEVOTEE: "Sir, do you believe in the reincarnation of the soul?"

MASTER: "Yes, they say there is something like that. How can we understand the ways of God through our small intellects? Many people have spoken about reincarnation; therefore I cannot disbelieve it. As Bhishma lay dying on his bed of arrows, the Pandava brothers and Krishna stood around him. They saw tears flowing from the eyes of the great hero. Arjuna said to Krishna: 'Friend, how surprising it is! Even such a man as our grandsire Bhishma — truthful, self-restrained, supremely wise, and one of the eight Vasus — weeps, through maya, at the hour of death.' Sri Krishna asked Bhishma about it. Bhishma replied: 'O Krishna, You know very well that this is not the cause of my grief. I am thinking that there is no end to the Pandavas' sufferings, though God Himself is their charioteer. (Krishna, an Incarnation of God, was Arjuna's charioteer.) A thought like this makes me feel that I have understood nothing of the ways of God, and so I weep.'"

It was about half past eight when the evening worship began in the prayer hall. Soon the moon rose in the autumn sky and flooded the trees and creepers of the garden with its light. After prayer the devotees began to sing. Sri Ramakrishna was dancing, intoxicated with love of God. The Brahmo devotees danced around him to the accompaniment of drums and cymbals. All appeared to be in a very joyous mood. The place echoed and re-echoed with God's holy name.

When the music had stopped, Sri Ramakrishna prostrated himself on the ground and, making salutations to the Divine Mother again and again, said: "Bhagavata — Bhakta — Bhagavan! My salutations at the feet of the jnanis! My salutations at the feet of the bhaktas! I salute the bhaktas who believe in God with form, and I salute the bhaktas who believe in God without form. I salute the knowers of Brahman of olden times. And my salutations at the feet of the modern knowers of Brahman of the Brahmo Samaj!"

Then the Master and the devotees enjoyed a supper of delicious dishes, which Benimadhav, their host, had provided.

Wednesday, November 15, 1882

Sri Ramakrishna, accompanied by Rakhal and several other devotees, came to Calcutta in a carriage and called for M. at the school where he was teaching. Then they all set out for the Maidan. Sri Ramakrishna wanted to see the Wilson Circus. As the carriage rolled along the crowded Chitpore Road, his joy was very great. Like a little child he leaned first out of one side of the carriage and then out of the other, talking to himself as if addressing the passers-by. To M. he said: "I find the attention of the people fixed on earthly things. They are all rushing about for the sake of their stomachs. No one is thinking of God."

They arrived at the circus. Tickets for the cheapest seats were purchased. The devotees took the Master to a high gallery, and they all sat on a bench. He said joyfully: "Ha! This is a good place. I can see the show well from here." There were exhibitions of various feats. A horse raced around a circular track over which large iron rings were hung at intervals. The circus rider, an Englishwoman, stood on one foot on the horse's back, and as the horse passed under the rings, she jumped through them, always alighting on one foot on the horse's back. The horse raced around the entire circle, and the woman never missed the horse or lost her balance.

When the circus was over, the Master and the devotees stood outside in the field, near the carriage. Since it was a cold night he covered his body with his green shawl.

Sri Ramakrishna said to M.: "Did you see how that Englishwoman stood on one foot on her horse, while it ran like lightning? How difficult a feat that must be! She must have practised a long time. The slightest carelessness and she would break her arms or legs; she might even be killed. One faces the same difficulty leading the life of a householder. A few succeed in it through the grace of God and as a result of their spiritual practice. But most people fail. Entering the world, they become more and more involved in it; they drown in worldliness and suffer the agonies of death. A few only, like Janaka, have succeeded, through the power of their austerity, in leading the spiritual life as householders. Therefore spiritual practice is extremely necessary; otherwise one cannot rightly live in the world."

The Master got into the carriage with the devotees and went to Balaram Bose's house. He was taken with his companions to the second floor. It was evening and the lamps were lighted. The Master described the feats he had seen at the circus. Gradually other devotees gathered, and soon he was engaged in spiritual talk with them.

The conversation turned to the caste-system. Sri Ramakrishna said: "The caste-system can be removed by one means only, and that is the love of God. Lovers of God do not belong to any caste. The mind, body, and soul of a man become purified through divine love. Chaitanya and Nityananda scattered the name of Hari to everyone, including the pariah, and embraced them all. A brahmin without this love is no longer a brahmin. And a pariah with the love of God is no longer a pariah. Through bhakti an untouchable becomes pure and elevated."

Speaking of householders entangled in worldliness, the Master said: "They are like the silk-worm. They can come out of the cocoon of their worldly life if they wish. But they can't bear to; for they themselves have built the cocoon with great love and care. So they die there. Or they are like the fish in a trap. They can come out of it by the way they entered, but they sport inside the trap with other fish and hear the sweet sound of the murmuring water and forget everything else. They don't even make an effort to free themselves from the trap. The lisping of children is the murmur of the water, and the other fish are relatives and friends. Only one or two make good their escape by running away. They are the liberated souls."

The Master then sang:

When such delusion veils the world, through Mahamaya's spell,
That Brahma is bereft of sense,
And Vishnu loses consciousness,
What hope is left for men?

The narrow channel first is made, and there the trap is set;
But open though the passage lies,
The fish, once safely through the gate,
Do not come out again.

The silk-worm patiently prepares its closely spun cocoon;
Yet even though a way leads forth,
Encased within its own cocoon,
The worm remains to die.

The Master continued: "Man may be likened to grain. He has fallen between the millstones and is about to be crushed. Only the few grains that stay near the peg escape. Therefore men should take refuge at the peg, that is to say, in God. Call on Him. Sing His name. Then you will be free. Otherwise you will be crushed by the King of Death."

The Master sang again:

Mother! Mother! My boat is sinking, here in the ocean of this world;
Fiercely the hurricane of delusion rages on every side!
Clumsy is my helmsman, the mind; stubborn my six oarsmen, the passions;
Into a pitiless wind
I sailed my boat, and now it is sinking!
Split is the rudder of devotion; tattered is the sail of faith;
Into my boat the waters are pouring! Tell me, what shall I do?
For with my failing eyes, alas! nothing but darkness do I see.
Here in the waves I will swim,
O Mother, and cling to the raft of Thy name!

Mr. Viswas had been sitting in the room a long time; he now left. He had once been wealthy but had squandered everything in an immoral life. Finally he had become indifferent to his wife and children. Referring to Mr. Viswas, the Master said: "He is an unfortunate wretch. A householder has his duties to discharge, his debts to pay: his debt to the gods, his debt to his ancestors, his debt to the rishis, and his debt to wife and children. If a wife is chaste, then her husband should support her; he should also bring up their children until they are of age. Only a monk must not save; the bird and the monk do not provide for the morrow. But even a bird provides when it has young. It brings food in its bill for its chicks."

BALARAM: "Mr. Viswas now wants to cultivate the company of holy people."

MASTER (with a smile): "A monk's kamandalu goes to the four principal holy places4 with him, but it still tastes bitter. Likewise, it is said that the Malaya breeze turns all trees into sandal-wood. But there are a few exceptions, such as the cotton-tree, the aswattha, and the hog plum.

"Some frequent the company of holy men in order to smoke hemp. Many monks smoke it, and these householders stay with them, prepare the hemp, and partake of the prasad."

Thursday, November 16, 1882

The Master had come to Calcutta. In the evening he went to the house of Rajmohan, a member of the Brahmo Samaj, where Narendra and some of his young friends used to meet and worship according to the Brahmo ceremonies. Sri Ramakrishna wanted to see their worship. He was accompanied by M. and a few other devotees.

The Master was very happy to see Narendra and expressed a desire to watch the young men at their worship. Narendra sang and then the worship began. One of the young men conducted it. He prayed, "O Lord, may we give up everything and be absorbed in Thee!" Possibly the youth was inspired by the Master's presence and so talked of utter renunciation. Sri Ramakrishna remarked in a whisper, "Much likelihood there is of that!"

Rajmohan served the Master with refreshments.

Sunday, November 19, 1882

It was the auspicious occasion of the Jagaddhatri Puja, the festival of the Divine Mother. Sri Ramakrishna was invited to Surendra's house in Calcutta; but first he went to the house of Manomohan in the neighbourhood.

The Master was seated in Manomohan's parlour. He said: "God very much relishes the bhakti of the poor and the lowly, just as the cow relishes fodder mixed with oil-cake. King Duryodhana showed Krishna the splendour of his wealth and riches, but Krishna accepted the hospitality of the poor Vidura. God is fond of His devotees. He runs after the devotee as the cow after the calf."

The Master sang:

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.

Then he said: "Chaitanya used to shed tears of joy at the very mention of Krishna's name. God alone is the real Substance; all else is illusory. Man can realize God if he wants to, but he madly craves the enjoyment of 'woman and gold'. The snake has a precious stone ( A folk belief in Bengal.) in its head, but it is perfectly satisfied to eat a mere frog.

"Bhakti is the one essential thing. Who can ever know God through reasoning? I want love of God. What do I care about knowing His infinite glories? One bottle of wine makes me drunk. What do I care about knowing how many gallons there are in the grog-shop? One jar of water is enough to quench my thirst. I don't need to know the amount of water there is on earth."

Sri Ramakrishna arrived at Surendra's house. Many devotees had assembled there, including Surendra's elder brother, who was a judge.

MASTER (to Surendra's brother): "You are a judge. That is very good. But remember, everything happens through God's power. It is He who has given you your high position; that is how you became a judge. People think it is they who are great. The water from the roof flows through a spout that is shaped like a lion's head. It looks as if the lion were bringing the water out through its mouth. But look at the source of the water! A cloud gathers in the sky and rain falls on the roof; then the water flows through the pipe and at last comes out through the spout."

SURENDRA'S BROTHER: "The Brahmo Samaj preaches the freedom of women and the abolition of the caste-system. What do you think about these matters?"

MASTER: "Men feel that way when they are just beginning to develop spiritual yearning. A storm raises clouds of dust, and one cannot distinguish between the different trees — the mango, the hog plum, and the tamarind. But after the storm blows over, one sees clearly. After the first storm of divine passion is quelled, one gradually understands that God alone is the Highest Good, the Eternal Substance, and that all else is transitory. One cannot grasp this without tapasya and the company of holy men. What is the use of merely reciting the written parts for the drum? It is very difficult to put them into practice on the instrument. What can be accomplished by a mere lecture? It is austerity that is necessary. By that alone can one comprehend.

"You asked about caste distinctions. There is only one way to remove them, and that is by love of God. Lovers of God have no caste. Through this divine love the untouchable becomes pure, the pariah no longer remains a pariah. Chaitanya embraced all, including the pariahs.

"The members of the Brahmo Samaj sing the name of Hari. That is very good. Through earnest prayer one receives the grace of God and realizes Him. God can be realized by means of all paths. The same God is invoked by different names."

SURENDRA'S BROTHER: "Sir, what do you think of Theosophy?"

MASTER : "I have heard that man can acquire superhuman powers through it and perform miracles. I saw a man who had brought a ghost under control. The ghost used to procure various things for his master. What shall I do with superhuman powers? Can one realize God through them? If God is not realized then everything becomes false."

November 1882

It was about four o'clock in the afternoon when Sri Ramakrishna arrived in Calcutta to attend the annual festival of the Brahmo Samaj, which was to be celebrated at Manilal Mallick's house. Besides M. and other devotees of the Master, Vijay Goswami and a number of Brahmos were present. Elaborate arrangements had been made to make the occasion a success. Vijay was to conduct the worship.

The kathak recited the life of Prahlada from the Purana. Its substance was as follows: Hiranyakasipu, Prahlada's father, was king of the demons. He bore great malice toward God and put his own son through endless tortures for leading a religious life. Afflicted by his father, Prahlada prayed to God, "O God, please give my father holy inclinations."

At these words the Master wept. He went into an ecstatic mood. Afterwards he began to talk to the devotees.

MASTER: "Bhakti is the only essential thing. One obtains love of God by constantly chanting His name and singing His glories. Ah! What a devotee Shivanath is! He is soaked in the love of God, like a cheese-cake in syrup.

"One should not think, 'My religion alone is the right path and other religions are false.' God can be realized by means of all paths. It is enough to have sincere yearning for God. Infinite are the paths and infinite the opinions.

"Let me tell you one thing. God can be seen. The Vedas say that God is beyond mind and speech. The meaning of this is that God is unknown to the mind attached to worldly objects. Vaishnavcharan (A noted devotee of the Vaishnava sect and an admirer of Sri Ramakrishna.) used to say, 'God is known by the mind and intellect that are pure.' Therefore it is necessary to seek the company of holy men, practise prayer, and listen to the instruction of the guru. These purify the mind. Then one sees God. Dirt can be removed from water by a purifying agent. Then one sees one's reflection in it. One cannot see one's face in a mirror if the mirror is covered with dirt.

"After the purification of the heart one obtains divine love. Then one sees God, through His grace. One can teach others if one receives that command from God after seeing Him. Before that one should not 'lecture'. There is a song that says:

You have set up no image here,
Within the shrine, O fool!
Blowing the conch, you simply make
Confusion worse confounded.

"You should first cleanse the shrine of your heart. Then you should install the Deity and arrange worship. As yet nothing has been done. What can you achieve by blowing the conch-shell (The conch-shell is blown during the temple service.) and simply making a loud noise?"

Vijay sat on a raised stool and conducted the worship according to the rules of the Brahmo Samaj. Afterwards he sat by the Master.

MASTER (to Vijay): "Will you tell me one thing? Why did you harp so much on sin? By repeating a hundred times, 'I am a sinner', one verily becomes a sinner. One should have such faith as to be able to say, 'What? I have taken the name of God; how can I be a sinner?' God is our Father and Mother. Tell Him, 'O Lord, I have committed sins, but I won't repeat them.' Chant His name and purify your body and mind. Purify your tongue by singing God's holy name."

December 1882

In the afternoon Sri Ramakrishna was seated on the west porch of his room in the temple garden at Dakshineswar. Among others, Baburam, Ramdayal, and M. were present. These three were going to spend the night with the Master. M. intended to stay the following day also, for he was having his Christmas holidays. Baburam had only recently begun to visit the Master.

MASTER (to the devotees): "A man becomes liberated even in this life when he knows that God is the Doer of all things. Once Keshab came here with Sambhu Mallick. I said to him, 'Not even a leaf moves except by the will of God.' Where is man's free will? All are under the will of God. Nangta was a man of great knowledge, yet even he was about to drown himself in the Ganges. He stayed here eleven months. At one time he suffered from stomach trouble. The excruciating pain made him lose control over himself, and he wanted to drown himself in the river. There was a long shoal near the bathing-ghat. However far he went into the river, he couldn't find water above his knees. Then he understood everything (He realized that man is not free even to kill himself, that everything depends on the will of the Divine Mother. See) and came back. At one time I was very ill and was about to cut my throat with a knife. Therefore I say: 'O Mother, I am the machine and Thou art the Operator; I am the chariot and Thou art the Driver. I move as Thou movest me; I do as Thou makest me do.'"

The devotees sang kirtan in the Master's room:

Dwell, O Lord, O Lover of bhakti,
In the Vrindavan of my heart,
And my devotion unto Thee
Will be Thy Radha, dearly loved;
My body will be Nanda's home,
My tenderness will be Yasoda,
My longing for deliverance
Will be Thy gentle gopi maids.

Lift the Govardhan of my sin
And slay my six unyielding passions,
Fierce as the demons sent by Kamsa!
Sweetly play the flute5 of Thy grace,
Charming the milch cow of my mind;
Abide in the pasture of my soul.

Dwell by the Jamuna of my yearning,
Under the banyan of my hope,
For ever gracious to Thy servant;
And, if naught but the cowherds' love
Can hold Thee in Vrindavan's vale,
Then, Lord, let Dasarathi, too,
Become Thy cowherd and Thy slave.

Again they sang:

Sing, O bird that nestles deep within my heart!
Sing, O bird that sits on the Kalpa-Tree of Brahman!
Sing God's everlasting praise.
Taste, O bird, of the four fruits of the Kaipa-Tree,
Dharma, artha, kama, moksha.
Sing, O bird, "He alone is the Comfort of my soul!"
Sing, O bird, "He alone is my life's enduring Joy!"
O thou wondrous bird of mv life,
Sing aloud in my heart! Unceasingly sing, O bird!
Sing for evermore, even as the thirsty chatak
Sings for the raindrop from the cloud.

A devotee from Nandanbagan entered the room with his friends. The Master looked at him and said, "Everything inside him can be seen through his eyes, as one sees the objects in a room through a glass door." This devotee and his brothers always celebrated the anniversary of the Brahmo Samaj at their house in Nandanbagan. Sri Ramakrishna had taken part in these festivals.

The evening worship began in the temples. The Master was seated on the small couch in his room, absorbed in meditation. He went into an ecstatic mood and said a little later: "Mother, please draw him to Thee. He is so modest and humble! He has been visiting Thee." Was the Master referring to Baburam, who later became one of his foremost disciples?

The Master explained the different kinds of samadhi to the devotees. The conversation then turned to the joy and suffering of life. Why did God create so much suffering?

M: "Once Vidyasagar said in a mood of pique: 'What is the use of calling on God? Just think of this incident: At one time Chenghiz Khan plundered a country and imprisoned many people, the number of prisoners rose to about a hundred thousand. The commander of his army said to him: "Your Majesty, who will feed them? It is risky to keep them with us. It will be equally dangerous to release them. What shall I do?" Chenghiz Khan said: "That's true. What can be done? Well, have them killed." The order was accordingly given to cut them to pieces. Now, God saw this slaughter, didn't He? But He didn't stop it in any way. Therefore I don't need God, whether He exists or not. I don't derive any good from Him.'"

MASTER: "Is it possible to understand God's action and His motive? He creates, He preserves, and He destroys. Can we ever understand why He destroys? I say to the Divine Mother: 'O Mother, I do not need to understand. Please give me love for Thy Lotus Feet.' The aim of human life is to attain bhakti. As for other things, the Mother knows best. I have come to the garden to eat mangoes. What is the use of my calculating the number of trees, branches, and leaves? I only eat the mangoes; I don't need to know the number of trees and leaves.

Baburam, M., and Ramdayal slept that night on the floor of the Master's room.

It was an early hour of the morning, about two or three o'clock. The room was dark. Sri Ramakrishna was seated on his bed and now and then conversed with the devotees.

MASTER: "Remember that daya, compassion, and maya, attachment, are two different things. Attachment means the feeling of 'my-ness' toward one's relatives. It is the love one feels for one's parents, one's brother, one's sister, one's wife and children. Compassion is the love one feels for all beings of the world. It is an attitude of equality. If you see anywhere an instance of compassion, as in Vidyasagar, know that it is due to the grace of God. Through compassion one serves all beings. Maya also comes from God. Through maya God makes one serve one's relatives. But one thing should be remembered: maya keeps us in ignorance and entangles us in the world, whereas daya makes our hearts pure and gradually unties our bonds.

"God cannot be realized without purity of heart. One receives the grace of God by subduing the passions — lust, anger, and greed. Then one sees God. I tried many things in order to conquer lust.

"When I was ten or eleven years old and lived at Kamarpukur, I first experienced samadhi. As I was passing through a paddy-field, I saw something and was overwhelmed. There are certain characteristics of God-vision. One sees light, feels joy, and experiences the upsurge of a great current in one's chest, like the bursting of a rocket."

The next day Baburam and Ramdayal returned to Calcutta. M. spent the day and the night with the Master.

December 1882

It was afternoon. The Master was sitting in his room at Dakshineswar with M. and one or two other devotees. Several Marwari devotees arrived and saluted the Master. They requested Sri Ramakrishna to give them spiritual instruction. He smiled.

MASTER (to the Marwari devotees): "You see, the feeling of 'I' and 'mine' is the result of ignorance. But to say, 'O God, Thou art the Doer; all these belong to Thee' is the sign of Knowledge. How can you say such a thing as 'mine'? The superintendent of the garden says, This is my garden.' But if he is dismissed because of some misconduct, then he does not have the courage to take away even such a worthless thing as his mango-wood box. Anger and lust cannot be destroyed. Turn them toward God. If you must feel desire and temptation, then desire to realize God, feel tempted by Him. Discriminate and turn the passions away from worldly objects. When the elephant is about to devour a plaintain-tree in someone's garden, the mahut strikes it with his iron-tipped goad.

"You are merchants. You know how to improve your business gradually. Some of you start with a castor-oil factory. After making some money at that, you open a cloth shop. In the same way, one makes progress toward God. It may be that you go into solitude, now and then, and devote more time to prayer.

"But you must remember that nothing can be achieved except in its proper time. Some persons must pass through many experiences and perform many worldly duties before they can turn their attention to God; so they have to wait a long time. If an abscess is lanced before it is soft, the result is not good; the surgeon makes the opening when it is soft and has come to a head. Once a child said to its mother: 'Mother, I am going to sleep now. Please wake me up when I feel the call of nature.' 'My child,' said the mother, 'when it is time for that, you will wake up yourself. I shan't have to wake you.'"

The Marwari devotees generally brought offerings of fruit, candy, and other sweets for the Master. But Sri Ramakrishna could hardly eat them. He would say: "They earn their money by falsehood. I can't eat their offerings." He said to the Marwaris: "You see, one can't strictly adhere to truth in business. There are ups and downs in business. Nanak once said, 'I was about to eat the food of unholy people, when I found it stained with blood.' A man should offer only pure things to holy men. He shouldn't give them food earned by dishonest means. God is realized by following the path of truth. One should always chant His name. Even while one is performing one's duties, the mind should be left with God. Suppose I have a carbuncle on my back. I perform my duties, but the mind is drawn to the carbuncle. It is good to repeat the name of Rama. 'The same Rama who was the son of King Dasaratha has created this world. Again, as Spirit, He pervades all beings. He is very near us; He is both within and without.'"

1. ^Five places of pilgrimage.
2. ^Dawn, noon, and dusk.
3. ^At the four cardinal points of India, namely, Kedarnath in the Himalayas, Dwaraka in the west, Rameswar in the south, and Puri in the east.
4. ^At the four cardinal points of India, namely, Kedarnath in the Himalayas, Dwaraka in the west, Rameswar in the south, and Puri in the east.
5. ^A reference to Sri Krishna's pastoral life.

Vijay, the Brahmo preacher — Tendencies from previous births — Suicide after the vision of God — Four classes of men — Parable of the fish and the net — Worldly-minded forget their lessons — Bondage removed by strong renunciation — Parable of the two farmers — Attachment to "woman" creates bondage — Story of Govindaji's priests — Story of twelve hundred nedas — Degrading effect of serving others — Worshipping woman as Divine Mother — Difficulties of preaching — Ego alone the cause of bondage — Maya creates upadhis — Seven planes of the mind — Indescribability of highest plane — The "wicked I" — The "servant I" — The "ego of a devotee" — Path of bhakti is easy — Prema-bhakti — Purity of heart — God's grace is the ultimate help — Vision of Divine Mother — God's nature like that of a child — Two ways of God-realization — Constant practice urged.

Thursday, December 14, 1882

IT WAS AFTERNOON. Sri Ramakrishna was sitting on his bed after a short noonday rest. Vijay, Balaram, M., and a few other devotees were sitting on the floor with their faces toward the Master. They could see the sacred river Ganges through the door. Since it was winter all were wrapped up in warm clothes. Vijay had been suffering from colic and had brought some medicine with him.

Vijay was a paid preacher in the Sadharan Brahmo Samaj, but there were many things about which he could not agree with the Samaj authorities. He came from a very noble family of Bengal noted for its piety and other spiritual qualities. Advaita Goswami, one of his remote ancestors, had been an intimate companion of Sri Chaitanya. Thus the blood of a great lover of God flowed in Vijay's veins. As an adherent of the Brahmo Samaj, Vijay no doubt meditated on the formless Brahman; but his innate love of God, inherited from his distinguished ancestors, had merely been waiting for the proper time to manifest itself in all its sweetness. Thus Vijay was irresistibly attracted by the God-intoxicated state of Sri Ramakrishna and often sought his company. He would listen to the Master's words with great respect, and they would dance together in an ecstasy of divine love.

It was a week-day. Generally devotees came to the Master in large numbers on Sundays; hence those who wanted to have intimate talks with him visited him on week-days.

A boy named Vishnu, living in Ariadaha, had recently committed suicide by cutting his throat with a razor. The talk turned to him.

MASTER: "I felt very badly when I heard of the boy's passing away. He was a pupil in a school and he used to come here. He would often say to me that he couldn't enjoy worldly life. He had lived with some relatives in the western provinces and at that time used to meditate in solitude, in the meadows, hills, and forests. He told me he had visions of many divine forms.

"Perhaps this was his last birth. He must have finished most of his duties in his previous birth. The little that had been left undone was perhaps finished in this one.

"One must admit the existence of tendencies inherited from previous births. There is a story about a man who practised the sava-sadhana. (A religious practice prescribed by the Tantra, in which the aspirant uses a sava, or corpse, as his seat for meditation.) He worshipped the Divine Mother in a deep forest. First he saw many terrible visions. Finally a tiger attacked and killed him. Another man, happening to pass and seeing the approach of the tiger, had climbed a tree. Afterwards he got down and found all the arrangements for worship at hand. He performed some purifying ceremonies and seated himself on the corpse. No sooner had he done a little japa than the Divine Mother appeared before him and said: 'My child, I am very much pleased with you. Accept a boon from Me.' He bowed low at the Lotus Feet of the Goddess and said: 'May I ask You one question, Mother? I am speechless with amazement at Your action. The other man worked so hard to get the ingredients for Your worship and tried to propitiate You for such a long time, but You didn't condescend to show him Your favour. And I, who don't know anything of worship, who have done nothing, who have neither devotion nor knowledge nor love, and who haven't practised any austerities, am receiving so much of Your grace.' The Divine Mother said with a laugh; 'My child, you don't remember your previous births. For many births you tried to propitiate Me through austerities. As a result of those austerities all these things have come to hand, and you have been blessed with My vision. Now ask Me your boon.'"

A DEVOTEE: "I am frightened to hear of the suicide."

MASTER: "Suicide is a heinous sin, undoubtedly. A man who kills himself must return again and again to this world and suffer its agony.

"But I don't call it suicide if a person leaves his body after having the vision of God. There is no harm in giving up one's body that way. After attaining Knowledge some people give up their bodies. After the gold image has been cast in the clay mould, you may either preserve the mould or break it.

"Many years ago a young man of about twenty used to come to the temple garden from Baranagore: his name was Gopal Sen. In my presence he used to experience such intense ecstasy that Hriday had to support him for fear he might fall to the ground and break his limbs. That young man touched my feet one day and said: 'Sir. I shall not be able to see you any more. Let me bid you good-bye.' A few days later I learnt that he had given up his body.

"It is said that there are four classes of human beings: the bound, those aspiring after liberation, the liberated, and the ever-perfect.

"This world is like a fishing net. Men are the fish, and God, whose maya has created this world, is the fisherman. When the fish are entangled in the net, some of them try to tear through its meshes in order to get their liberation. They are like the men striving after liberation. But by no means all of them escape. Only a few jump out of the net with a loud splash, and then people say, 'Ah! There goes a big one!' In like manner, three or four men attain liberation. Again, some fish are so careful by nature that they are never caught in the net; some beings of the ever-perfect class, like Narada, are never entangled in the meshes of worldliness. Most of the fish are trapped; but they are not conscious of the net and of their imminent death. No sooner are they entangled than they run headlong, net and all, trying to hide themselves in the mud. They don't make the least effort to get free. On the contrary, they go deeper and deeper into the mud. These fish are like the bound men. They are still inside the net, but they think they are quite safe there. A bound creature is immersed in worldliness, in 'woman and gold', having gone deep into the mire of degradation. But still he believes he is quite happy and secure. The liberated, and the seekers after liberation, look on the world as a deep well. They do not enjoy it. Therefore, after the attainment of Knowledge, the realization of God, some give up their bodies. But such a thing is rare indeed.

"The bound creatures, entangled in worldliness, will not come to their senses at all. They suffer so much misery and agony, they face so many dangers, and yet they will not wake up.

"The camel loves to eat thorny bushes. The more it eats the thorns, the more the blood gushes from its mouth. Still it must eat thorny plants and will never give them up. The man of worldly nature suffers so much sorrow and affliction, but he forgets it all in a few days and begins his old life over again. Suppose a man has lost his wife or she has turned unfaithful. Lo! He marries again.

"Or take the instance of a mother: her son dies and she suffers bitter grief; but after a few days she forgets all about it. The mother, so overwhelmed with sorrow a few days before, now attends to her toilet and puts on her jewelry. A father becomes bankrupt through the marriage of his daughters, yet he goes on having children year after year. People are ruined by litigation, yet they go to court all the same. There are men who cannot feed the children they have, who cannot clothe them or provide decent shelter for them; yet they have more children every year.

"Again, the worldly man is like a snake trying to swallow a mole. The snake can neither swallow the mole nor give it up. The bound soul may have realized that there is no substance to the world — that the world is like a hog plum, only stone and skin — but still he cannot give it up and turn his mind to God.

"I once met a relative of Keshab Sen, fifty years old. He was playing cards. As if the time had not yet come for him to think of God!

"There is another characteristic of the bound soul. If you remove him from his worldly surroundings to a spiritual environment, he will pine away. The worm that grows in filth feels very happy there. It thrives in filth. It will die if you put it in a pot of rice."

All remained silent.

VIJAY: "What must the bound soul's condition of mind be in order to achieve liberation?"

MASTER: "He can free himself from attachment to 'woman and gold' if, by the grace of God, he cultivates a spirit of strong renunciation. What is this strong renunciation? One who has only a mild spirit of renunciation says, 'Well, all will happen in the course of time; let me now simply repeat the name of God.' But a man possessed of a strong spirit of renunciation feels restless for God, as the mother feels for her own child. A man of strong renunciation seeks nothing but God. He regards the world as a deep well and feels as if he were going to be drowned in it. He looks on his relatives as venomous snakes; he wants to fly away from them. And he does go away. He never thinks, 'Let me first make some arrangement for my family and then I shall think of God.' He has great inward resolution.

"Let me tell you a story about strong renunciation. At one time there was a drought in a certain part of the country. The farmers began to cut long channels to bring water to their fields. One farmer was stubbornly determined. He took a vow that he would not stop digging until the channel connected his field with the river. He set to work. The time came for his bath, and his wife sent their daughter to him with oil. 'Father,' said the girl, 'it is already late. Rub your body with oil and take your bath.' 'Go away!' thundered the farmer. 'I have too much to do now.' It was past midday, and the farmer was still at work in his field. He didn't even think of his bath. Then his wife came and said: 'Why haven't you taken your bath? The food is getting cold. You overdo everything. You can finish the rest tomorrow or even today after dinner.' The farmer scolded her furiously and ran at her, spade in hand, crying: 'What? Have you no sense? There's no rain. The crops are dying. What will the children eat? You'll all starve to death. I have taken a vow not to think of bath and food today before I bring water to my field.' The wife saw his state of mind and ran away in fear. Through a whole day's back-breaking labour the farmer managed by evening to connect his field with the river. Then he sat down and watched the water flowing into his field with a murmuring sound. His mind was filled with peace and joy. He went home, called his wife, and said to her, 'Now give me some oil and prepare me a smoke.' With serene mind he finished his bath and meal, and retired to bed, where he snored to his heart's content. The determination he showed is an example of strong renunciation.

"Now, there was another farmer who was also digging a channel to bring water to his field. His wife, too, came to the field and said to him: 'It's very late. Come home. It isn't necessary to overdo things.' The farmer didn't protest much, but put aside his spade and said to his wife, 'Well, I'll go home since you ask me to.' (All laugh.) That man never succeeded in irrigating his field. This is a case of mild renunciation.

"As without strong determination the farmer cannot bring water to his field, so also without intense yearning a man cannot realize God. (To Vijay Why don't you come here now as frequently as before?"

VIJAY: "Sir, I wish to very much, but I am not free. I have accepted work in the Brahmo Samaj."

MASTER: "It is 'woman and gold' that binds man and robs him of his freedom. It is woman that creates the need for gold. For woman one man becomes the slave of another, and so loses his freedom. Then he cannot act as he likes.

"The priests in the temple of Govindaji at Jaipur were celibates at first, and at that time they had fiery natures. Once the King of Jaipur sent for them, but they didn't obey him. They said to the messenger, 'Ask the king to come to see us.' After consultation, the king and his ministers arranged marriages for them. From then on the king didn't have to send for them. They would come to him of themselves and say: 'Your Majesty, we have come with our blessings. Here are the sacred flowers of the temple. Deign to accept them.' They came to the palace, for now they always wanted money for one thing or another: the building of a house, the rice-taking ceremony of their babies, or the rituals connected with the beginning of their children's education.

"There is the story of the twelve hundred nedas (Literally, "shaven-headed". Among the Vaishnava devotees, those who renounce the world shave their heads.) and thirteen hundred nedis. (Vaishnava nuns.) Virabhadra, the son of Nityananda Goswami, had thirteen hundred 'shaven-headed' disciples. They attained great spiritual powers. That alarmed their teacher. 'My disciples have acquired great spiritual powers', thought Virabhadra. 'Whatever they say to people will come to pass. Wherever they go they may create alarming situations; for people offending them unwittingly will come to grief.' Thinking thus, Virabhadra one day called them to him and said, 'See me after performing your daily devotions on the bank of the Ganges.' These disciples had such a high spiritual nature that, while meditating, they would go into samadhi and be unaware of the river water flowing over their heads during the flood-tide. Then the ebb-tide would come and still they would remain absorbed in meditation.

"Now, one hundred of these disciples had anticipated what their teacher would ask of them. Lest they should have to disobey his injunctions, they had quickly disappeared from the place before he summoned them. So they did not go to Virabhadra with the others. The remaining twelve hundred disciples went to the teacher after finishing their meditation. Virabhadra said to them: 'These thirteen hundred nuns will serve you. I ask you to marry them.' 'As you please, revered sir', they said. 'But one hundred of us have gone away.' Thenceforth each of these twelve hundred disciples had a wife. Consequently they all lost their spiritual power. Their austerities did not have their original fire. The company of woman robbed them of their spirituality because it destroyed their freedom.

(To Vijay) "You yourself perceive how far you have gone down by being a servant of others. Again, one finds that people with many university degrees, scholars with their vast English education, accept service under their English masters and are daily trampled under their boots. The one cause of all this is woman. They have married and set up a 'gay fair' with their wives and children. Now they cannot go back, much as they would like to. Hence all these insults and humiliations, all this suffering from slavery.

"Once a man realizes God through intense dispassion, he is no longer attached to woman. Even if he must lead the life of a householder, he is free from fear of and attachment to woman. Suppose there are two magnets, one big and the other small. Which one will attract the iron? The big one, of course. Cod is the big magnet. Compared to Him, woman is a small one. What can 'woman' do?"

A DEVOTEE: "Sir, shall we hate women then?"

MASTER: "He who has realized God does not look upon a woman with the eye of lust; so he is not afraid of her. He perceives clearly that women are but so many aspects of the Divine Mother. He worships them all as the Mother Herself.

(To Vijay) "Come here now and then. I like to see you very much."

VIJAY: "I have to do my various duties in the Brahmo Samaj; that is why I can't always come here. But I shall visit you whenever I find it possible."

MASTER (to Vijay): "The task of a religious teacher is indeed difficult. One cannot teach men without a direct command from God. People won't listen to you if you teach without such authority. Such teaching has no force behind it. One must first of all attain God through spiritual discipline or some other means. Thus armed with authority from God, one can deliver lectures.

"After receiving the command from God, one can be a teacher and give lectures anywhere. He who receives authority from God also receives power from Him. Only then can he perform the difficult task of a teacher.

"An insignificant tenant was once engaged in a lawsuit with a big landlord. People realized that there was a powerful man behind the tenant. Perhaps another big landlord was directing the case from behind. Man is an insignificant creature. He cannot fulfil the difficult task of a teacher without receiving power direct from God."

VIJAY: "Don't the teachings of the Brahmo Samaj bring men salvation?"

MASTER; "How is it ever possible for one man to liberate another from the bondage of the world? God alone, the Creator of this world-bewitching maya can save men from maya. There is no other refuge but that great Teacher, Satchidananda. How is it ever possible for men who have not realized God or received His command, and who are not strengthened with divine strength, to save others from the prison-house of the world?

"One day as I was passing the Panchavati on my way to the pine-grove, I heard a bullfrog croaking. I thought it must have been seized by a snake. After some time, as I was coming back, I could still hear its terrified croaking. I looked to see what was the matter, and found that a water-snake had seized it. The snake could neither swallow it nor give it up. So there was no end to the frogs suffering. I thought that had it been seized by a cobra it would have been silenced after three croaks at the most. As it was only a water-snake, both of them had to go through this agony. A man's ego is destroyed after three croaks, as it were, if he gets into the clutches of a real teacher. But if the teacher is an 'unripe' one, then both the teacher and the disciple undergo endless suffering. The disciple cannot get rid either of his ego or of the shackles of the world. If a disciple falls into the clutches of an incompetent teacher, he doesn't attain liberation."

VIJAY: "Sir, why are we bound like this? Why don't we see God?"

MASTER: "Maya is nothing but the egotism of the embodied soul. This egotism has covered everything like a veil. 'All troubles come to an end when the ego dies.' If by the grace of God a man but once realizes that he is not the doer, then he at once becomes a jivanmukta. Though living in the body, he is liberated. He has nothing else to fear.

"This maya, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If by the grace of the guru one's ego vanishes, then one sees God.

"Rama, who is God Himself, was only two and a half cubits ahead of Lakshmana. But Lakshmana couldn't see Him because Sita stood between them. Lakshmana may be compared to the jiva, and Sita to maya. Man cannot see God on account of the barrier of maya. Just look: I am creating a barrier in front of my face with this towel. Now you can't see me, even though I am so near. Likewise, God is the nearest of all, but we cannot see Him on account of this covering of maya.

"The jiva is nothing but the embodiment of Satchidananda. But since maya, or ego, has created various upadhis, he has forgotten his real Self.

"Each upadhi changes man's nature. If he wears a fine black-bordered cloth, you will at once find him humming Nidhu Babu's love-songs. Then playing-cards and a walking-stick follow. If even a sickly man puts on high boots, he begins to whistle and climbs the stairs like an Englishman, jumping from one step to another. If a man but holds a pen in his hand, he scribbles on any paper he can get hold of — such is the power of the pen!

"Money is also a great upadhi. The possession of money makes such a difference in a man! He is no longer the same person. A brahmin used to frequent the temple garden. Outwardly he was very modest. One day I went to Konnagar with Hriday. No sooner did we get off the boat than we noticed the brahmin seated on the bank of the Ganges. We thought he had been enjoying the fresh air. Looking at us, he said: 'Hello there, priest! How do you do?' I marked his tone and said to Hriday: 'The man must have got some money. That's why he talks that way.' Hriday laughed.

"A frog had a rupee, which he kept in his hole. One day an elephant was going over the hole, and the frog, coming out in a fit of anger, raised his foot, as if to kick the elephant, and said, 'How dare you walk over my head?' Such is the pride that money begets!

"One can get rid of the ego after the attainment of Knowledge. On attaining Knowledge one goes into samadhi, and the ego disappears. But it is very difficult to obtain such Knowledge.

"It is said in the Vedas that a man experiences samadhi when his mind ascends to the seventh plane. The ego can disappear only when one goes into samadhi. Where does the mind of a man ordinarily dwell? In the first three planes. These are at the organs of evacuation and generation, and at the navel. Then the mind is immersed only in worldliness, attached to 'woman and gold'. A man sees the light of God when his mind dwells in the plane of the heart. He sees the light arid exclaims: 'Ah! What is this? What is this?' The next plane is at the throat. When the mind dwells there he likes to hear and talk only of God. When the mind ascends to the next plane, in the forehead, between the eyebrows, he sees the form of Satchidananda and desires to touch and embrace It. But he is unable to do so. It is like the light in a lantern, which you can see but cannot touch. You feel as if you were touching the light, but in reality you are not. When the mind reaches the seventh plane, then the ego vanishes completely and the man goes into samadhi."

VIJAY : "What does a man see when he attains the Knowledge of Brahman after reaching the seventh plane?"

MASTER: "What happens when the mind reaches the seventh plane cannot not be described.

"Once a boat enters the 'black waters' of the ocean, it does not return. Nobody knows what happens to the boat after that. Therefore the boat cannot give us any information about the ocean.

"Once a salt doll went to measure the depth of the ocean. No sooner did it enter the water than it melted. Now who could tell how deep the ocean was? That which could have told about its depth had melted. Reaching the seventh plane, the mind is annihilated; man goes into samadhi. What he feels then cannot be described in words.

"The 'I' that makes one a worldly person and attaches one to 'woman and gold' is the 'wicked I'. The intervention of this ego creates the difference between jiva and Atman. Water appears to be divided into two parts if one puts a stick across it. But in reality there is only one water. It appears as two on account of the stick. This 'I' is the stick. Remove the stick and there remains only one water as before.

"Now, what is this 'wicked I'? It is the ego that says: 'What? Don't they know me? I have so much money! Who is wealthier than I?' If a thief robs such a man of only ten rupees, first of all he wrings the money out of the thief, then he gives him a good beating. But the matter doesn't end there: the thief is handed over to the police and is eventually sent to jail. The 'wicked I' says: 'What? Doesn't the rogue know whom he has robbed? To steal my ten rupees! How dare he?'"

VIJAY: "If without destroying the 'I' a man cannot get rid of attachment to the world and consequently cannot experience samadhi, then it would be wise for him to follow the path of Brahmajnana to attain samadhi. If the 'I' persists in the path of devotion, then one should rather choose the path of knowledge."

MASTER: "It is true that one or two can get rid of the 'I' through samadhi; but these cases are very rare. You may indulge in thousands of reasonings, but still the 'I' comes back. You may cut the peepal-tree to the very root today, but you will notice a sprout springing up tomorrow. Therefore if the 'I' must remain, let the rascal remain as the 'servant I'. As long as you live, you should say, 'O God, Thou art the Master and I am Thy servant.' The 'I' that feels, 'I am the servant of God, I am His devotee' does not injure one. Sweet things cause acidity of the stomach, no doubt, but sugar candy is an exception.

"The path of knowledge is very difficult. One cannot obtain Knowledge unless one gets rid of the feeling that one is the body. In the Kaliyuga the life of man is centred on food. He cannot get rid of the feeling that he is the body. and the ego. Therefore the path of devotion is prescribed for this cycle. This is an easy path. You will attain God if you sing His name and glories and pray to Him with a longing heart. There is not the least doubt about it.

"Suppose you draw a line on the surface of water with a bamboo stick. The water appears to be divided into two parts; but the line doesn't remain for any length of time. The 'servant I' or the 'devotee I' or the 'child I' is only a line drawn with the ego and is not real."

VIJAY (to the Master): "Sir, you ask us to renounce the 'wicked I'. Is there any harm in the 'servant I'?"

MASTER: "The 'servant I' — that is, the feeling, 'I am the servant of God, I am the devotee of God' — does not injure one. On the contrary, it helps one to realize God."

VIJAY: "Well, sir, what becomes of the lust, anger, and other passions of one who keeps the 'servant I'?"

MASTER: "If a man truly feels like that, then he has only the semblance of lust, anger, and the like. If, after attaining God, he looks on himself as the servant or the devotee of God, then he cannot injure anyone. By touching ing the philosopher's stone a sword is turned into gold. It keeps the appearance of a sword but cannot injure.

"When the dry branch of a coconut palm drops to the ground, it leaves only a mark on the trunk indicating that once there was a branch at that place. In like manner, he who has attained God keeps only an appearance of ego; there remains in him only a semblance of anger and lust. He becomes like a child. A child has no attachment to the three gunas — sattva, rajas, and tamas. He becomes as quickly detached from a thing as he becomes attached to it. You can cajole him out of a cloth worth five rupees with a doll worth an anna, though at first he may say with great determination: 'No, I won't give it to you. My daddy bought it for me.' Again, all persons are the same to a child. He has no feeling of high and low in regard to persons. So he doesn't discriminate about caste. If his mother tells him that a particular man should be regarded as an elder brother, the child will eat from the same plate with him, though the man may belong to the low caste of a blacksmith. The child doesn't know hate, or what is holy or unholy.

"Even after attaining samadhi, some retain the 'servant ego' or the 'devotee ego'. The bhakta keeps this 'I-consciousness'. He says, 'O God, Thou art the Master and I am Thy servant; Thou art the Lord and I am Thy devotee.' He feels that way even after the realization of God. His 'I' is not completely effaced. Again, by constantly practising this kind of 'I-consciousness', one ultimately attains God. This is called bhaktiyoga.

"One can attain the Knowledge of Brahman, too, by following the path of bhakti. God is all-powerful. He may give His devotee Brahmajnana also, if He so wills. But the devotee generally doesn't seek the Knowledge of the Absolute. He would rather have the consciousness that God is the Master and he the servant, or that God is the Divine Mother and he the child."

VIJAY: "But those who discriminate according to the Vedanta philosophy also realize Him in the end, don't they?"

MASTER: "Yes, one may reach Him by following the path of discrimination too: that is called jnanayoga. But it is an extremely difficult path. I have told you already of the seven planes of consciousness. On reaching the seventh plane the mind goes into samadhi. If a man acquires the firm knowledge that Brahman alone is real and the world illusory, then his mind merges in samadhi. But in the Kaliyuga the life of a man depends entirely on food. How can he have the consciousness that Brahman alone is real and the world illusory? In the Kaliyuga it is difficult to have the feeling, 'I am not the body, I am not the mind, I am not the twenty-four cosmic principles; I am beyond pleasure and pain, I am above disease and grief, old age and death.' However you may reason and argue, the feeling that the body is identical with the soul will somehow crop up from an unexpected quarter. You may cut a peepal-tree to the ground and think it is dead to its very root, but the next morning you will find a new sprout shooting up from the dead stump. One cannot get rid of this identification with the body; therefore the path of bhakti is best for the people of the Kaliyuga. It is an easy path.

"And, 'I don't want to become sugar; I want to eat it.' I never feel like saving, 'I am Brahman.' I say, 'Thou art my Lord and I am Thy servant.' It is better to make the mind go up and down between the fifth and sixth planes, like a boat racing between two points. I don't want to go beyond the sixth plane and keep my mind a long time in the seventh. My desire is to sing the name and glories of God. It is very good to look on God as the Master and oneself as His servant. Further, you see, people speak of the waves as belonging to the Ganges; but no one says that the Ganges belongs to the waves. The feeling, 'I am He', is not wholesome. A man who entertains such an idea, while looking on his body as the Self, causes himself great harm. He cannot go forward in spiritual life; he drags himself down. He deceives himself as well as others. He cannot understand his own state of mind.

"But it isn't any and every kind of bhakti that enables one to realize God. One cannot realize God without prema-bhakti. Another name for prema-bhakti is raga-bhakti. (Supreme love, which makes one attached only to God.) God cannot be realized without love and longing. Unless one has learnt to love God, one cannot realize Him.

"There is another kind of bhakti, known as vaidhi-bhakti, according to which one must repeat the name of God a fixed number of times, fast, make pilgrimages, worship God with prescribed offerings, make so many sacrifices, and so forth and so on. By continuing such practices a long time one gradually acquires raga-bhakti. God cannot be realized until one has raga-bhakti. One must love God. In order to realize God one must be completely free from worldliness and direct all of one's mind to Him.

"But some acquire raga-bhakti directly. It is innate in them. They have it from their very childhood. Even at an early age they weep for God. An instance of such bhakti is to be found in Prahlada. Vaidhi-bhakti is like moving a fan to make a breeze. One needs the fan to make the breeze. Similarly, one practises japa, austerity, and fasting, in order to acquire love of God. But the fan is set aside when the southern breeze blows of itself. Such actions as japa and austerity drop away when one spontaneously feels love and attachment for God. Who, indeed, will perform the ceremonies enjoined in the scriptures, when mad with love of God?

"Devotion to God may be said to be 'green' so long as' it doesn't grow into love of God; but it becomes 'ripe' when it has grown into such love.

"A man with 'green' bhakti cannot assimilate spiritual talk and instruction; but one with 'ripe' bhakti can. The image that falls on a photographic plate covered with black film (Silver nitrate.) is retained. On the other hand, thousands of images may be reflected on a bare piece of glass, but not one of them is retained. As the object moves away, the glass becomes the same as it was before. One cannot assimilate spiritual instruction unless one has already developed love of God."

VIJAY: "Is bhakti alone sufficient for the attainment of God, for His vision?"

MASTER: "Yes, one can see God through bhakti alone. But it must be 'ripe' bhakti, prema-bhakti and raga-bhakti. When one has that bhakti, one loves God even as the mother loves the child, the child the mother, or the wife the husband.

"When one has such love and attachment for God, one doesn't feel the attraction of maya to wife, children, relatives, and friends. One retains only compassion for them. To such a man the world appears a strange land, a place where he has merely to perform his duties. It is like a man's having his real home in the country, but coming to Calcutta for work; he has to rent a house in Calcutta for the sake of his duties. When one develops love of God, one completely gets rid of one's attachment to the world and worldly wisdom.

"One cannot see God if one has even the slightest trace of worldliness. Match-sticks, if damp, won't strike fire though you rub a thousand of them against the match-box. You only waste a heap of sticks. The mind soaked in worldliness is such a damp match-stick. Once Sri Radha said to her friends that she saw Krishna everywhere — both within and without. The friends answered: 'Why, we don't see Him at all. Are you delirious?' Radha said, 'Friends, paint your eves with the collyrium of divine love, and then you will see Him.'

(To Vijay) "It is said in a song of your Brahmo Samaj:

O Lord, is it ever possible to know Thee without love,
However much one may perform worship and sacrifice?

"If the devotee but once feels this attachment and ecstatic love for God, this mature devotion and longing, then he sees God in both His aspects, with form and without form."

VIJAY: "How can one see God?"

MASTER: "One cannot see God without purity of heart. Through attachment to 'woman and gold' the mind has become stained — covered with dirt, as it were. A magnet cannot attract a needle if the needle is covered with mud. Wash away the mud and the magnet will draw it. Likewise, the dirt of the mind can be washed away with the tears of our eyes. This stain is removed if one sheds tears of repentance and says, 'O God, I shall never again do such a thing.' Thereupon God, who is like the magnet, draws to Himself the mind, which is like the needle. Then the devotee goes into samadhi and obtains the vision of God.

"You may try thousands of times, but nothing can be achieved without God's grace. One cannot see God without His grace. Is it an easy thing to receive the grace of God? One must altogether renounce egotism; one cannot see God as long as one feels, 'I am the doer.' Suppose, in a family, a man has taken charge of the store-room; then if someone asks the master, 'Sir, will you yourself kindly give me something from the store-room?', the master says to him: 'There is already someone in the store-room. What can I do there?'

"God doesn't easily appear in the heart of a man who feels himself to be his own master. But God can be seen the moment His grace descends. He is the Sun of Knowledge. One single ray of His has illumined the world with the light of knowledge. That is how we are able to see one another and acquire varied knowledge. One can see God only if He turns His light toward His own face.

"The police sergeant goes his rounds in the dark of night with a lantern (A reference to the lantern carried by the night-watch, which has dark glass on three sides.) in his hand. No one sees his face; but with the help of that light the sergeant sees everybody's face, and others, too, can see one another. If you want to see the sergeant, however, you must pray to him: 'Sir, please turn the light on your own face. Let me see you.' In the same way one must pray to God: 'O Lord, be gracious and turn the light of knowledge on Thyself, that I may see Thy face.'

"A house without light indicates poverty. So one must light the lamp of Knowledge in one's heart. As it is said in a song:

Lighting the lamp of Knowledge in the chamber of your heart,
Behold the face of the Mother, Brahman's Embodiment."

As Vijay had brought medicine with him, the Master asked a devotee to give him some water. He was indeed a fountain of infinite compassion. He had arranged for Vijay's boat fare, since the latter was too poor to pay it. Vijay, Balaram, M., and the other devotees left for Calcutta in a country boat.

Monday, January 1, 1883

At eight o'clock in the morning Sri Ramakrishna was seated on a mat spread on the floor of his room at Dakshineswar. Since it was a cold day, he had wrapped his body in his moleskin shawl. Prankrishna and M. were seated in front of him. Rakhal, too, was in the room. Prankrishna was a high government official and lived in Calcutta. Since he had had no offspring by his first wife, with her permission he had married a second time. By the second wife he had a son. Because he was rather stout, the Master addressed him now and then as "the fat brahmin". He had great respect for Sri Ramakrishna. Though a householder, Prankrishna studied the Vedanta and had been heard to say: "Brahman alone is real and the world illusory. I am He." The Master used to say to him: "In the Kaliyuga the life of a man depends on food. The path of devotion prescribed by Narada is best for this age."

A devotee had brought a basket of jilipi for the Master, which the latter kept by his side. Eating a bit of the sweets, he said to Prankrishna with a smile: "You see, I chant the name of the Divine Mother; so I get all these good things to eat. (Laughter.) But She doesn't give such fruits as gourd or pumpkin. She bestows the fruit of Amrita, Immortality — knowledge, love, discrimination, renunciation, and so forth."

A boy six or seven years old entered the room. The Master himself became like a child. He covered the contents of the basket with the palm of his hand, as a child does to conceal sweets from another child lest the latter should snatch them. Then he put the basket aside.

Suddenly the Master went into samadhi and sat thus a long time. His body was transfixed, his eyes wide open and unwinking, his breathing hardly perceptible. After a long time he drew a deep breath, indicating his return to the world of sense.

MASTER (to Prankrishna): "My Divine Mother is not only formless, She has forms as well. One can see Her forms. One can behold Her incomparable beauty through feeling and love. The Mother reveals Herself to Her devotees in different forms.

"I saw Her yesterday. She was clad in a seamless ochre-coloured garment, and She talked with me.

"She came to me another day as a Mussalman girl six or seven years old. She had a tilak on her forehead and was naked. She walked with me, joking and frisking like a child.

"At Hriday's house I had a vision of Gauranga. He wore a black-bordered cloth.

"Haladhari used to say that God is beyond both Being and Non-being. I told the Mother about it and asked Her, 'Then is the divine form an illusion?' The Divine Mother appeared to me in the form of Rati's mother and said, 'Do thou remain in bhava.'1 I repeated this to Haladhari. Now and then I forget Her command and suffer. Once I broke my teeth because I didn't remain in bhava. So I shall remain in bhava unless I receive a revelation from heaven or have a direct experience to the contrary. I shall follow the path of love. What do you say?"

PRANKRISHNA: "Yes, sir."

MASTER: "But why should I ask you about it? There is Someone within me who does all these things through me. At times I used to remain in a mood of Godhood and would enjoy no peace of mind unless I were being worshipped.

"I am the machine and God is the Operator. I act as He makes me act. I speak as He makes me speak.

Keep your raft, says Ramprasad, afloat on the sea of life,
Drifting up with the flood-tide, drifting down with the ebb.

"It is like the cast-off leaf before a gale; sometimes it is blown to a good place and sometimes into the gutter, according to the direction of the wind.

"As the weaver said in the story: 'The robbery was committed by the will of Rama, I was arrested by the police by the will of Rama, and again, by the will of Rama, I was set free.'

"Hanuman once said to Rama: 'O Rama, I have taken refuge in Thee. Bless me that I may have pure devotion to Thy Lotus Feet and that I may not be caught in the spell of Thy world-bewitching maya.'

"Once a dying bullfrog said to Rama: 'O Rama, when caught by a snake I cry for Your protection. But now I am about to die, struck by Your arrow. Hence I am silent.'

"I used to see God directly with these very eyes, just as I see you. Now I see divine visions in trance.

"After realizing God a man becomes like a child. One acquires the nature of the object one meditates upon. The nature of God is like that of a child. As a child builds up his toy house and then breaks it down, so God acts while creating, preserving, and destroying the universe. Further, as the child is not under the control of any guna, so God is beyond the three gunas — sattva, rajas, and tamas. That is why paramahamsas keep five or ten children with them, that they may assume their nature."

Sitting on the floor in the room was a young man from Agarpara about twenty-two years old. Whenever he came to the temple garden, he would take the Master aside, by a sign, and whisper his thoughts to him. He was a new-comer. That day he was sitting on the floor near the Master.

MASTER (to the young man): "A man can change his nature by imitating another's character. He can get rid of a passion like lust by assuming the feminine mood. He gradually comes to act exactly like a woman. I have noticed that men who take female parts in the theatre speak like women or brush their teeth like women while bathing. Come again on a Tuesday or Saturday.

(To Prankrishna) "Brahman and Sakti are inseparable. Unless you accept Sakti, you will find the whole universe unreal — 'I', you', house, buildings, and family. The world stands solid because the Primordial Energy stands behind it. If there is no supporting pole, no framework can be made, and without the framework there can be no beautiful image of Durga.

"Without giving up worldliness a man cannot awaken his spiritual consciousness, nor can he realize God. He cannot but be a hypocrite as long as he has even a trace of worldly desire. God cannot be realized without guilelessness.

Cherish love within your heart; abandon cunning and deceit:
Through service, worship, selflessness, does Rama's blessed vision come.

Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual discipline in the Kaliyuga."

PRANKRISHNA: "Yes, sir. It is said in the Mahanirvana Tantra: 'O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and compassionate.'"

MASTER: "Yes. But these ideas must be assimilated."

Sri Ramakrishna was sitting on the small couch. He was in an ecstatic mood and looked at Rakhal. Suddenly he was filled with the tender feeling of parental love toward his young disciple and spiritual child. Presently he went into samadhi. The devotees sat speechless, looking at the Master with wondering eyes.

Regaining partial consciousness, the Master said: "Why is my spiritual feeling kindled at the sight of Rakhal? The more you advance toward God, the less you will see of His glories and grandeur. The aspirant at first has a vision of the Goddess with ten arms; (The allusion is to the image of Durga.) there is a great display of power in that image. The next vision is that of the Deity with two arms; there are no longer ten arms holding various weapons and missiles. Then the aspirant has a vision of Gopala, in which there is no trace of power. It is the form of a tender child. Beyond that there are other visions also. The aspirant then sees only Light.

"Reasoning and discrimination vanish after the attainment of God and communion with Him in samadhi. How long does a man reason and discriminate? As long as he is conscious of the manifold, as long as he is aware of the universe, of embodied beings, of 'I' and you'. He becomes silent when he is truly aware of Unity. This was the case with Trailanga Swami. (A noted monk of Benares whom the Master once met. The Swami observed a vow of silence.)

"Have you watched a feast given to the brahmins? At first there is a great uproar. But the noise lessens as their stomachs become more and more filled with food. When the last course of curd and sweets is served, one hears only the sound 'soop, soop' as they scoop up the curd in their hands. There is no other sound. Next is the stage of sleep — samadhi. There is no more uproar.

(To M. and Prankrishna) "Many people talk of Brahmajnana, but their minds are always preoccupied with lower things: house, buildings, money, name, and sense pleasures. As long as you stand at the foot of the Monument, (A reference to the Ochterloney Monument in Calcutta.) so long do you see horses, carriages, Englishmen, and Englishwomen. But when you climb to its top, you behold the sky and the ocean stretching to infinity. Then you do not enjoy buildings, carriages, horses, or men. They look like ants.

"All such things as attachment to the world and enthusiasm for 'woman and gold' disappear after the attainment of the Knowledge of Brahman. Then comes the cessation of all passions. When the log burns, it makes a crackling noise and one sees the flame. But when the burning is over and only ash remains, then no more noise is heard. Thirst disappears with the destruction of attachment. Finally comes peace.

"The nearer you come to God, the more you feel peace. Peace, peace, peace — supreme peace! The nearer you come to the Ganges, the more you feel its coolness. You will feel completely soothed when you plunge into the river.

"But the universe and its created beings, and the twenty-four cosmic principles, all exist because God exists. Nothing remains if God is eliminated. The number increases if you put many zeros after the figure one; but the zeros don't have any value if the one is not there."

The Master continued: "There are some who come down, as it were, after attaining the Knowledge of Brahman — after samadhi — and retain the 'ego of Knowledge' or the 'ego of Devotion', just as there are people who, of their own sweet will, stay in the market-place after the market breaks up. This was the case with sages like Narada. They kept the 'ego of Devotion' for the purpose of teaching men. Sankaracharya kept the 'ego of Knowledge' for the same purpose.

"God cannot be realized if there is the slightest attachment to the things of the world. A thread cannot pass through the eye of a needle if the tiniest fibre sticks out.

"The anger and lust of a man who has realized God are only appearances. They are like a burnt string. It looks like a string, but a mere puff blows it away.

"God is realized as soon as the mind becomes free from attachment. Whatever appears in the Pure Mind is the voice of God. That which is Pure Mind is also Pure Buddhi; that, again, is Pure Atman, because there is nothing pure but God. But in order to realize God one must go beyond dharma and adharma."

The Master sang in his melodious voice:

Come, let us go for a walk, O mind, to Kali, the Wish-fulfilling Tree,
And there beneath It gather the four fruits of life. . . .

Sri Ramakrishna went out on the southeast verandah of his room and sat down. Prankrishna and the other devotees accompanied him. Hazra, too, was sitting there. The Master said to Prankrishna with a smile: "Hazra is not a man to be trifled with. If one finds the big dargah here, (Referring to himself.) then Hazra is the smaller dargah." All laughed at the Master's words. A certain gentleman, Navakumar by name, came to the door and stood there. At sight of the devotees he immediately left. "Oh! Egotism incarnate!" Sri Ramakrishna remarked.

About half past nine in the morning Prankrishna took leave of the Master. Soon afterwards a minstrel sang some devotional songs to the accompaniment of a stringed instrument. The Master was listening to the songs when Kedar Chatterji, a householder devotee, entered the room clad in his office clothes. He was a man of devotional temperament and cherished the attitude of the gopis of Vrindavan. Words about God would make him weep.

The sight of Kedar awakened in the Master's mind the episode of Vrindavan in Sri Krishna's life. Intoxicated with divine love, the Master stood up and sang, addressing Kedar:

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

Sri Ramakrishna assumed the attitude of Sri Radha to Krishna and went into deep samadhi while singing the song. He stood there, still as a picture on canvas, with tears of divine joy running down his cheeks. Kedar knelt before the Master. Touching his feet, he chanted a hymn:

We worship the Brahman-Consciousness in the Lotus of the Heart,
The Undifferentiated, who is adored by Hari, Hara, and Brahma;
Who is attained by yogis in the depths of their meditation;
The Scatterer of the fear of birth and death,
The Essence of Knowledge and Truth, the Primal Seed of the world.

After a time the Master regained consciousness of the relative world. Soon Kedar took his leave and returned to his office in Calcutta.

At midday Ramlal brought the Master a plate of food that had been offered in the Kali temple. Like a child he ate a little of everything.

Later in the afternoon several Marwari devotees entered the Master's room, where Rakhal and M. also were seated.

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

MASTER: "There are two ways. One is the path of discrimination, the other is that of love. Discrimination means to know the distinction between the Real and the unreal. God alone is the real and permanent Substance; all else is illusory and impermanent. The magician alone is real; his magic is illusory. This is discrimination.

"Discrimination and renunciation. Discrimination means to know the distinction between the Real and the unreal. Renunciation means to have dispassion for the things of the world. One cannot acquire them all of a sudden. They must be practised every day. One should renounce 'woman and gold' mentally at first. Then, by the will of God, one can renounce it both mentally and outwardly. It is impossible to ask the people of Calcutta to renounce all for the sake of God. One has to tell them to renounce mentally.

"Through the discipline of constant practice one is able to give up attachment to 'woman and gold'. That is what the Gita says. By practice one acquires uncommon power of mind. Then one doesn't find it difficult to subdue the sense-organs and to bring anger, lust, and the like under control. Such a man behaves like a tortoise, which, once it has tucked in its limbs, never puts them out. You cannot make the tortoise put its limbs out again, though you chop it to pieces with an axe."

MARWARI DEVOTEE: "Revered sir, you just mentioned two paths. What is the other path?"

MASTER: "The path of bhakti, or zealous love of God. Weep for God in solitude, with a restless soul, and ask Him to reveal Himself to you.

Cry to your Mother Syama with a real cry, O mind! And how can She hold Herself from you?"

MARWARI DEVOTEE: "Sir, what is the meaning of the worship of the Personal God? And what is the meaning of God without form or attribute?"

MASTER: "As you recall your father by his photograph, so likewise the worship of the image reveals in a flash the nature of Reality.

"Do you know what God with form is like? Like bubbles rising on an expanse of water, various divine forms are seen to rise out of the Great Akasa of Consciousness. The Incarnation of God is one of these forms. The Primal Energy sports, as it were, through the activities of a Divine Incarnation.

"What is there in mere scholarship? God can be attained by crying to Him with a longing heart. There is no need to know many things.

"He who is an acharya has to know different things. One needs a sword and shield to kill others; but to kill oneself, a needle or a nail-knife suffices.

"One ultimately discovers God by trying to know who this 'I' is. Is this 'I' the flesh, the bones, the blood, or the marrow? Is it the mind or the buddhi? Analysing thus, you realize at last that you are none of these. This is called the process of 'Neti, neti', 'Not this, not this'. One can neither comprehend nor touch the Atman. It is without qualities or attributes.

"But, according to the path of devotion, God has attributes. To a devotee Krishna is Spirit, His Abode is Spirit, and everything about Him is Spirit."

The Marwari devotees saluted the Master and took their leave.

At the approach of evening Sri Ramakrishna went out to look at the sacred river. The lamp was lighted in his room. The Master chanted the hallowed name of the Divine Mother and meditated on Her. Then the evening worship began in the various temples. The sound of gongs, floating on the air, mingled with the murmuring voice of the river. Peace and blessedness reigned everywhere.

1. ^A rare state of divine exaltation, when the devotee, after realizing the Absolute, remains in the borderland between the Absolute and the Relative; in this state he sees that both the Absolute and the Relative, as the two aspects of the Godhead, are real.

Master's attitude toward the wicked — Paths of knowledge and devotion — God's name destroys sin — Mystery of God's ways — God-vision through pure love — Guru and Ishta — Life of worldliness — Master's love tor Rakhal — Adhar's first visit — Much reasoning condemned — Master's birthday celebration — Warning to monks — Incarnation of God — Master's different spiritual moods — Efficacy of earnest japa — Dogmatism condemned — Parable of the elephant and the blind men — Illustration of the ocean and the ice — Rakhal's inborn spiritual nature — Parable of the homa bird — Renunciation, false and true — Nature of the ever-perfect — Master's experiences in samadhi.

Sunday, February 18, 1883

SRI RAMAKRISHNA arrived at Govinda Mukherji's house at Belgharia, near Calcutta. Besides Narendra, Ram, and other devotees, some of Govinda's neighbours were present. The Master first sang and danced with the devotees. After the kirtan they sat down. Many saluted the Master. Now and then he would say, "Bow before God."

"It is God alone", he said, "who has become all this. But in certain places — for instance, in a holy man — there is a greater manifestation than in others. You may say, there are wicked men also. That is true, even as there are tigers and lions; but one need not hug the 'tiger God'. One should keep away from him and salute him from a distance. Take water, for instance. Some water may be drunk, some may he used for worship, some for bathing, and some only for washing dishes."

A NEIGHBOUR: "Revered sir, what are the doctrines of Vedanta?"

MASTER: 'The Vedantist says, 'I am He.' Brahman is real and the world illusory. Even the 'I' is illusory. Only the Supreme Brahman exists.

"But the 'I' cannot be got rid of. Therefore it is good to have the feeling, 'I' am the servant of God, His son, His devotee.'

"For the Kaliyuga the path of bhakti is especially good. One can realize God through bhakti too. As long as one is conscious of the body, one is also conscious of objects. Form, taste, smell, sound, and touch — these are the objects. It is extremely difficult to get rid of the consciousness of objects. And one cannot realize 'I am He' as long as one is aware of objects.

"The sannyasi is very little conscious of worldly objects. But the house-holder is always engrossed in them. Therefore it is good for him to feel, 'I am the servant of God.'"

NEIGHBOUR: "Sir, we are sinners. What will happen to us?"

MASTER: "All the sins of the body fly away if one chants the name of God and sings His glories. The birds of sin dwell in the tree of the body. Singing the name of God is like clapping your hands. As, at a clap of the hands, the birds in the tree fly away, so do our sins disappear at the chanting of God's name and glories.

"Again, you find that the water of a reservoir dug in a meadow is evaporated by the heat of the sun. Likewise, the water of the reservoir of sin is dried up by the singing of the name and glories of God.

"You must practise it every day. The other day, at the circus, I saw a horse running at top speed, with an Englishwoman standing on one foot on its back. How much she must have practised to acquire that skill!

"Weep at least once to see God.

"These, then, are the two means: practice and passionate attachment to God, that is to say, restlessness of the soul to see Him."

Sri Ramakrishna began his midday meal with the devotees. It was about one o'clock. A devotee sang in the courtyard below:

Awake, Mother! Awake! How long Thou hast been asleep
In the lotus of the Muladhara!
Fulfil Thy secret function. Mother:
Rise to the thousand-petalled lotus within the head,
Where mighty Siva has His dwelling;
Swiftly pierce the six lotuses
And take away my grief, O Essence of Consciousness!

Hearing the song, Sri Ramakrishna went into samadhi; his whole body became still, and his hand remained touching the plate of food. He could eat no more. After a long time his mind came down partially to the plane of the sense world, and he said, "I want to go downstairs." A devotee led him down very carefully. Still in an abstracted mood, he sat near the singer. The song had ended. The Master said to him very humbly, "Sir, I want to hear the chanting of the Mother's name again."

The musician sang:

Awake, Mother! Awake! How long Thou hast been asleep
In the lotus of the Muladhara! . . .

The Master again went into ecstasy.

February 25, 1883

After his noon meal the Master conversed with the devotees. Ram, Kedar, Nityagopal, M., and others had arrived from Calcutta. Rakhal, Harish, Latu, and Hazra were living with the Master. Mr. Choudhury, who had three or four university degrees and was a government officer, was also present. He had recently lost his wife and had visited the Master several times for peace of mind.

MASTER (to Ram and the other devotees): "Devotees like Rakhal, Narendra, and Bhavanath may be called nityasiddha. Their spiritual consciousness has been awake since their very birth. They assume human bodies only to impart spiritual illumination to others.

"There is another class of devotees, known as kripasiddha, that is to say, those on whom the grace of God descends all of a sudden and who at once attain His vision and Knowledge. Such people may be likened to a room that has been dark a thousand years, which, when a lamp is brought into it, becomes light immediately, not little by little.

"Those who lead a householder's life should practise spiritual discipline; they should pray eagerly to God in solitude. (To Mr. Choudhury) God cannot be realized through scholarship. Who, indeed, can understand the things of the Spirit through reason? No, all should strive for devotion to the Lotus Feet of God.

"Infinite are the glories of God! How little can you fathom them! Can you ever find out the meaning of God's ways?

"Bhishma was none other than one of the eight Vasus, but even he shed tears on his bed of arrows. He said: 'How astonishing! God Himself is the companion of the Pandava brothers, and still there is no end to their troubles and sorrows!' Who can ever understand the ways of God?

"A man thinks, 'I have practised a little prayer and austerity; so I have gained a victory over others.' But victory and defeat lie with God. I have seen a prostitute dying in the Ganges and retaining consciousness1 to the end."

MR. CHOUDHURY: "How can one see God?"

MASTER: "Not with these eyes. God gives one divine eyes; and only then can one behold Him. God gave Arjuna divine eves so that he might see His Universal Form. (An allusion to the eleventh chapter of the Bhagavad Gita).

"Your philosophy is mere speculation. It only reasons. God cannot be realized that way.

"God cannot remain unmoved if you have raga-bhakti, that is, love of God with passionate attachment to Him. Do you know how fond God is of His devotees' love? It is like the cow's fondness for fodder mixed with oil-cake. The cow gobbles it down greedily.

"Raga-bhakti is pure love of God, a love that seeks God alone and not any worldly end. Prahlada had it. Suppose you go to a wealthy man every day, but you seek no favour of him; you simply love to see him. If he wants to show you favour, you say: 'No, sir. I don't need anything. I came just to see you.' Such is love of God for its own sake. You simply love God and don't want anything from Him in return."

Saying this, the Master sang:

Though I2 am never loath to grant salvation,
I hesitate indeed to grant pure love.
Whoever wins pure love surpasses all;
He is adored by men;
He triumphs over the three worlds. . . .

He continued, "The gist o£ the whole thing is that one must develop passionate yearning for God and practise discrimination and renunciation."

MR. CHOUDHURY: "Sir, is it not possible to have the vision of God without the help of a guru?"

MASTER: "Satchidananda Himself is the Guru. At the end of the sava-sadhana, just when the vision of the Ishta is about to take place, the guru appears before the aspirant and says to him, 'Behold! There is your Ishta.' Saying this, the guru merges in the Ishta. He who is the guru is also the Ishta. The guru is the thread that leads to God. Women perform a ritualistic worship known as the 'Ananta-vrata', the object of worship being the Infinite. But actually the Deity worshipped is Vishnu. In Him are the 'infinite' forms of God.

(To Ram and the other devotees) "If you asked me which form of God you should meditate upon, I should say: Fix your attention on that form which appeals to you most; but know for certain that all forms are the forms of one God alone.

"Never harbour malice toward anyone. Siva, Kali, and Hari are but different forms of that One. He is blessed indeed who has known all as one.

Outwardly he appears as Siva's devotee,
But in his heart he worships Kali, the Blissful Mother,
And with his tongue he chants aloud Lord Hari's name.

"The body does not endure without a trace of lust, anger, and the like. You should try to reduce them to a minimum."

Looking at Kedar, the Master said: "He is very nice. He accepts both the Absolute and the Relative. He believes in Brahman, but he also accepts the gods and Divine Incarnations in human form."

In Kedar's opinion Sri Ramakrishna was such an Incarnation.

Looking at Nityagopal, the Master said to the devotees, "He is in a lofty mood.

(To Nityagopal) "Don't go there too often. You may go once in a while. She may be a devotee, but she is a woman too. Therefore I warn you.

"The sannyasi must observe very strict discipline. He must not look even at the picture of a woman. But this rule doesn't apply to householders. An aspirant should not associate with a woman, even though she is very much devoted to God. A sannyasi, even though he may have subdued his passions, should follow this discipline to set an example to householders.

"Worldly people learn renunciation by seeing the complete renunciation of a monk; otherwise they sink more and more. A sannyasi is a world teacher."

Friday, March 9, 1883

About nine o'clock in the morning the Master was seated in his room with Rakhal, M., and a few other devotees. It was the day of the new moon. As usual with him on such days, Sri Ramakrishna entered again and again into communion with the Divine Mother. He said to the devotees: "God alone exists, and all else is unreal. The Divine Mother has kept all deluded by Her maya. Look at men. Most of them are entangled in worldliness. They suffer so much, but still they have the same attachment to 'woman and gold'. The camel eats thorny shrubs, and blood gushes from its mouth; still it will eat thorns. While suffering pain at the time of delivery, a woman says, 'Ah' I shall never go to my husband again.' But afterwards she forgets.

"The truth is that no one seeks God. There are people who eat the prickly leaves of the pineapple and not the fruit."

DEVOTEE: "Sir, why has God put us in the world?"

MASTER: "The world is the field of action. Through action one acquires knowledge. The guru instructs the disciple to perform certain works and refrain from others. Again, he advises the pupil to perform action without desiring the result. The impurity of the mind is destroyed through the performance of duty. It is like getting rid of a disease by means of medicine, under the instruction of a competent physician.

"Why doesn't God free us from the world? Ah, He will free us when the disease is cured. He will liberate us from the world when we are through with the enjoyment of 'woman and gold'. Once a man registers his name in the hospital, he cannot run away. The doctor will not let him go away unless his illness is completely cured."

During these days Sri Ramakrishna's heart overflowed with motherly love like the love Yasoda felt for Krishna. So he kept Rakhal with him. Rakhal felt toward the Master as a child feels toward its mother. He would sit leaning on the Master's lap as a young child leans on its mother while sucking her breast.

Rakhal was thus seated by the Master when a man entered the room and said that a high tide was coming in the Ganges. The Master and the devotees ran to the Panchavati to see it. At the sight of a boat being tossed by the tide, Sri Ramakrishna exclaimed: "Look! Look! I hope nothing happens to it."

They all sat in the Panchavati. The Master asked M. to explain the cause of the tide. M. drew on the ground the figures of the sun, moon, and earth and tried to explain gravitation, ebb-tide, flood-tide, new moon, full moon, eclipse, and so forth.

MASTER (to M.): "Stop it! I can't follow you. It makes me dizzy. My head is aching. Well, how can they know of things so far off?

"You see, during my childhood I could paint well; but arithmetic would make my head spin. I couldn't learn simple arithmetic."

Sri Ramakrishna returned to his room with the devotees. Looking at a picture of Yasoda, on the wall, he said: "It is not well done. She looks like a garland-seller."

The Master enjoyed a nap after his noon meal. Adhar and other devotees gradually gathered. This was Adhar's first visit. He was a deputy magistrate and about thirty years old.

ADHAR (to the Master): "Sir, I have a question to ask. Is it good to sacrifice animals before the Deity? It certainly involves killing."

MASTER: "The sastra prescribes sacrifice on special occasions. Such sacrifice is not harmful. Take, for instance, the sacrifice of a goat on the eighth day of the full or new moon.

"I am now in such a state of mind that I cannot watch a sacrifice. Also I cannot eat meat offered to the Divine Mother. Therefore I first touch my finger to it, then to my head, lest She should be angry with me.

"Again, in a certain state of mind I see God in all beings, even in an ant. At that time, if I see a living being die, I find consolation in the thought that it is the death of the body, the soul being beyond life and death.

"One should not reason too much; it is enough if one loves the Lotus Feet of the Mother. Too much reasoning throws the mind into confusion. You get clear water if you drink from the surface of a pool. Put your hand deeper and stir the water, and it becomes muddy. Therefore pray to God for devotion.

"Behind Dhruva's devotion there was desire. He practised austerities to gain his father's kingdom. But Prahlada's love for God was motiveless — a love that sought no return."

A DEVOTEE: "How can one realize God?"

MASTER : "Through that kind of love. But one must force one's demand on God. One should be able to say: 'O God, wilt Thou not reveal Thyself to me? I will cut my throat with a knife.' This is the tamas of bhakti."

DEVOTEE: "Can one see God?"

MASTER: "Yes, surely. One can see both aspects of God — God with form and without form. One can see God with form, the Embodiment of Spirit. Again, God can be directly perceived in a man with a tangible form. Seeing an Incarnation of God is the same as seeing God Himself. God is born on earth as man in every age."

March 11, 1883

It was Sri Ramakrishna's birthday. Many of his disciples and devotees wanted to celebrate the happy occasion at the Dakshineswar temple garden.

From early morning the devotees streamed in, alone or in parties. After the morning worship in the temples sweet music was played in the nahabat. It was springtime. The trees, creepers, and plants were covered with new leaves and blossoms. The very air seemed laden with joy. And the hearts of the devotees were glad on this auspicious day.

M. arrived early in the morning and found the Master talking smilingly to Bhavanath, Rakhal, and Kalikrishna. M. prostrated himself before him.

MASTER (to M.): "I am glad you have come.

(To the devotees) "One cannot be spiritual as long as one has shame, hatred, or fear. Great will be the joy today. But those fools who will not sing or dance, mad with God's name, will never attain God. How can one feel any shame or fear when the names of God are sung? Now sing, all of you."

Bhavanath and his friend Kalikrishna sang;

Thrice blessed is this day of joy!
May all of us unite, O Lord,
To preach Thy true religion here
In India's holy land!
Thou dwellest in each human heart;
Thy name, resounding everywhere,
Fills the four corners of the sky.
Today Thy devotees proclaim
Thy boundless majesty.

We seek not wealth or friends or fame,
O Lord! No other hope is ours.
For Thee alone Thy devotees
Long with unflagging love.
Safe at Thy feet, what fear have we
Of death or danger? We have found
The Fount of Immortality.
To Thee the victory, O Lord!
To Thee the victory!

As Sri Ramakrishna listened to the song with folded hands, his mind soared to a far-off realm. He remained absorbed in meditation a long time. After a while Kalikrishna whispered something to Bhavanath. Then he bowed before the Master and rose. Sri Ramakrishna was surprised. He asked, "Where are you going?"

BHAVANATH: "He is going away on a little business."

MASTER: "What is it about?"

BHAVANATH: "He is going to the Baranagore Workingmen's Institute."

MASTER: "It's his bad luck. A stream of bliss will flow here today. He could have enjoyed it. But how unlucky!"

Sri Ramakrishna did not feel well; so he decided not to bathe in the Ganges. About nine o'clock a few jars of water were taken from the river, and with the help of the devotees he finished his bath on the verandah east of his room.

After bathing, the Master put on a new wearing-cloth, all the while chanting the name of God. Accompanied by one or two disciples he walked across the courtyard to the temple of Kali, still chanting Her hallowed name. His eyes had an indrawn look, like that of a bird hatching her eggs.

On entering the temple, he prostrated himself before the image and worshipped the Divine Mother. But he did not observe any ritual of worship. Now he would offer flowers and sandal-paste at the feet of the image, and now he would put them on his own head. After finishing the worship in his own way, he asked Bhavanath to carry the green coconut that had been offered to the Mother, He also visited the images of Radha and Krishna in the Vishnu temple.

When the Master returned to his room, he found that other devotees had arrived, among them Ram, Nityagopal, and Kedar. They all saluted the Master, who greeted them cordially.

He asked Nityagopal, "Will you eat something now?" "Yes", the devotee answered. Nityagopal, who was twenty-three or twenty-four years old and unmarried, was like a child. His mind was always, soaring in the spiritual realm. He visited the Master sometimes alone and sometimes in Ram's company. The Master had observed the spiritual state of his mind and had become very fond of him. He remarked now and then that Nityagopal was in the state of a paramahamsa.

After Nityagopal had finished eating, the Master took him aside and gave him various instructions.

A certain woman, about thirty-one years old and a great devotee, often visited Sri Ramakrishna and held him in high respect. She had been much impressed by Nityagopal's spiritual state and, looking upon him as her own son, often invited him to her house.

MASTER (to Nityagopal): "Do you go there?"

NITYAGOPAL (like a child>: "Yes, I do. She takes me."

MASTER: "Beware, holy man! Go there once in a great while, but not frequently; otherwise you will slip from the ideal. Maya is nothing but 'woman and gold'. A holy man must live away from woman. All sink there. 'Even Brahma and Vishnu struggle for life in that whirlpool.'

" Nityagopal listened to these words attentively.

M.(to himself): "How strange! This young man has developed the state of a paramahamsa. That is what the Master says now and then. Is there still a possibility of his falling into danger in spite of his high spiritual state? What an austere rule is laid down for a sadhu! He may slip from his ideal by associating intimately with women. How can an ordinary man expect to attain liberation unless such a high ideal is set by holy men? The woman in question is very devout; but still there is danger. Now I understand why Chaitanya punished his disciple, the younger Haridas, so severely. In spite of his teacher's prohibition, Haridas conversed with a widow devotee. But he was a sannyasi. Therefore Chaitanya banished him. What a severe punishment! How hard is the rule for one who has accepted the life of renunciation! Again, what love the Master cherishes for this devotee! He is warning him even now, lest he should run into danger in the future."

"Beware, holy man!" These words of the Master echoed in the hearts of the devotees, like the distant rumbling of thunder.

The Master went with the devotees to the northeast verandah of his room. Among them was a householder from the village of Dakshineswar, who studied Vedanta philosophy at home. He had been discussing Om with Kedar before the Master. He said, "This Eternal Word, the Anahata Sabda, is ever present both within and without."

MASTER: "But the Word is not enough. There must be something indicated by the Word. Can your name alone make me happy? Complete happiness is not possible for me unless I see you."

DEVOTEE: "That Eternal Word itself is Brahman."

MASTER (to Kedar): "Oh, don't you understand? He upholds the doctrine of the rishis of olden times. They once said to Rama: 'O Rama, we know You only as the son of Dasaratha. Let sages like Bharadvaja worship You as God Incarnate. We want to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute.' At these words Rama smiled and went away."

KEDAR: "Those rishis could not recognize Rama as an Incarnation of God. They must have been fools."

MASTER (seriously): "Please don't say such a thing. People worship God according to their tastes and temperaments. The mother cooks the same fish differently for her children, that each one may have what suits his stomach. For some she cooks the rich dish of pilau. But not all the children can digest it. For those with weak stomachs she prepares soup. Some, again, like fried fish or pickled fish. It depends on one's taste.

"The rishis followed the path of jnana. Therefore they sought to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute. But those who follow the path of devotion seek an Incarnation of God, to enjoy the sweetness of bhakti. The darkness of the mind disappears when God is realized. In the Purana it is said that it was as if a hundred suns were shining when Rama entered the court. Why, then, weren't the courtiers burnt up? It was because the brilliance of Rama was not like that of a material object. As the lotus blooms when the sun rises, so the lotus of the heart of the people assembled in the court burst into blossom."

As the Master uttered these words, standing before the devotees, he suddenly fell into an ecstatic mood. His mind was withdrawn from external objects. No sooner did he say, "the lotus of the heart burst into blossom", than he went into deep samadhi. He stood motionless, his countenance beaming and his lips parted in a smile.

After a long time he returned to the normal consciousness of the world. He drew a long breath and repeatedly chanted the name of Rama, every word showering nectar into the hearts of the devotees. The Master sat down, the others seating themselves around him.

MASTER (to the devotees): "Ordinary people do not recognize the advent of an Incarnation of God. He comes in secret. Only a few of His intimate disciples can recognize Him. That Rama was both Brahman Absolute and a perfect Incarnation of God in human form was known only to twelve rishis. The other sages said to Him, 'Rama, we know You only as Dasaratha's son.'

"Can everyone comprehend Brahman, the Indivisible Existence-Knowledge-Bliss Absolute? He alone has attained perfect love of God who, having reached the Absolute, keeps himself in the realm of the Relative in order to enjoy the divine lila. A man can describe the ways and activities of the Queen (Queen Victoria.) if he has previously visited her in England. Only then will his description of the Queen be correct. Sages like Bharadvaja adored Rama and said: 'O Rama, You are nothing but the Indivisible Satchidananda. You have appeared before us as a human being, but You look like a man because You have shrouded Yourself with Your own maya.' These rishis were great devotees of Rama and had supreme love for God."

Presently some devotees from Konnagar arrived, singing kirtan to the accompaniment of drums and cymbals. As they reached the northeast verandah of Sri Ramakrishna's room, the Master joined in the music, dancing with them intoxicated with divine joy. Now and then he went into samadhi, standing still as a statue. While he was in one of these states of divine unconsciousness, the devotees put thick garlands of jasmine around his neck. The enchanting form of the Master reminded the devotees of Chaitanya, another Incarnation of God. The Master passed alternately through three moods of divine consciousness: the inmost, when he completely lost all knowledge of the outer world; the semi-conscious, when he danced with the devotees in an ecstasy of love; and the conscious, when he joined them in loud singing. It was indeed a sight for the gods, to see the Master standing motionless in samadhi, with fragrant garlands hanging from his neck, his countenance beaming with love, and the devotees singing and dancing around him.

When it was time for his noon meal, Sri Ramakrishna put on a new yellow cloth and sat on the small couch. His golden complexion, blending with his yellow cloth, enchanted the eyes of the devotees.

After his meal Sri Ramakrishna rested a little on the small couch. Inside and outside his room crowded the devotees, among them Kedar, Suresh, Ram, Manomohan, Girindra, Rakhal, Bhavanath, and M. Rakhal's father was also present.

A Vaishnava goswami was seated in the room. The Master said to him:

"Well, what do you say? What is the way?"

GOSWAMI: "Sir, the chanting of God's name is enough. The scriptures emphasize the sanctity of God's name for the Kaliyuga."

MASTER: "Yes, there is no doubt about the sanctity of God's name. But can a mere name achieve anything, without the yearning love of the devotee behind it? One should feel great restlessness of soul for the vision of God. Suppose a man repeats the name of God mechanically, while his mind is absorbed in 'woman and gold'. Can he achieve anything? Mere muttering of magic words doesn't cure one of the pain of a spider or scorpion sting. One must also apply the smoke of burning cow-dung." (A primitive medicine used by the villagers for scorpion bites.)

GOSWAMI: "But what about Ajamila then? He was a great sinner; there was no sin he had not indulged in. But he uttered the name of Narayana on his death-bed, calling his son, who also had that name. And thus he was liberated."

MASTER: "Perhaps Ajamila had done many spiritual things in his past births. It is also said that he once practised austerity; besides, those were the last moments of his life. What is the use of giving an elephant a bath? It will cover itself with dirt and dust again and become its former self. But if someone removes the dust from its body and gives it a bath just before it enters the stable, then the elephant remains clean.

"Suppose a man becomes pure by chanting the holy name of God, but immediately afterwards commits many sins. He has no strength of mind. He doesn't take a vow not to repeat his sins. A bath in the Ganges undoubtedly absolves one of all sins; but what does that avail? They say that the sins perch on the trees along the bank of the Ganges. No sooner does the man come back from the holy waters than the old sins jump on his shoulders from the trees. (All laugh.) The same old sins take possession of him again. He is hardly out of the water before they fall upon him.

"Therefore I say, chant the name of God, and with it pray to Him that you may have love for Him. Pray to God that your attachment to such transitory things as wealth, name, and creature comforts may become less and less every day.

(To the Goswami) With sincerity and earnestness one can realize God through all religions. The Vaishnavas will realize God, and so will the Saktas the Vedantists, and the Brahmos. The Mussalmans and Christians will realize Him too. All will certainly realize God if they are earnest and sincere.

"Some people indulge in quarrels, saying, 'One cannot attain anything unless one Worships our Krishna', or, 'Nothing can be gained without the worship of Kali, our Divine Mother', or, 'One cannot be saved without accepting the Christian religion.' This is pure dogmatism. The dogmatist says 'My religion alone is true, and the religions of others are false.' This is-a bad attitude. God can be reached by different paths.

"Further, some say that God has form and is not formless. Thus they start quarrelling. A Vaishnava quarrels with a Vedantist.

"One can rightly speak of God only after one has seen Him. He who has seen God knows really and truly that God has form and that He is formless as well. He has many other aspects that cannot be described.

"Once some blind men chanced to come near an animal that someone told them was an elephant. They were asked what the elephant was like. The blind men began to feel its body. One of them said the elephant was like a pillar; he had touched only its leg. Another said it was like a winnowing-fan; he had touched only its ear. In this way the others, having touched its tail or belly, gave their different versions of the elephant. Just so, a man who has seen only one aspect of God limits God to that alone. It is his conviction that God cannot be anything else.

(To the goswami) "How can you say that the only truth about God is that He has form? It is undoubtedly true that God comes down to earth in a human form, as in the case of Krishna. And it is true as well that God reveals Himself to His devotees in various forms. But it, is also true that God is formless; He is the Indivisible Existence-Knowledge-Bliss Absolute. He has been described in the Vedas both as formless and as endowed with form. He is also described there both as attributeless and as endowed with attributes.

Do you know what I mean? Satchidananda is like an infinite ocean. Intense cold freezes the water into ice, which floats on the ocean in blocks or various forms. Likewise, through the cooling influence of bhakti, one sees forms of God in the Ocean of the Absolute. These forms are meant for the bhaktas, the lovers of God. But when the Sun of Knowledge rises, the ice melts; it becomes the same water it was before. Water above and water below, everywhere nothing but water. Therefore a prayer in the Bhagavata says: 'O Lord, Thou hast form, and Thou art also formless. Thou walkest before us, O Lord, in the shape of a man; again, Thou hast been described in the Vedas as beyond words and thought.'

But you may say that for certain devotees God assumes eternal forms. There are places in the ocean where the ice doesn't melt at all. It assumes the form of quartz."

KEDAR: "It is said in the Bhagavata that Vyasa asked God's forgiveness for his three transgressions. He said: 'O Lord, Thou art formless, but I have thought of Thee in my meditation as endowed with form; Thou art beyond speech, but I have sung Thee hymns; Thou art the All-pervading Spirit, but I have made pilgrimages to sacred places. Be gracious, O Lord, and forgive these three transgressions of mine.'"

MASTER: "Yes, God has form and He is formless too. Further, He is beyond both form and formlessness. No one can limit Him."

Rakhal's father was sitting in the room. At that time Rakhal was staying with the Master. After his mother's death his father had married a second time. Now and then he came to Dakshineswar because of Rakhal's being there. He did not raise much objection to his son's living with the Master. Being a wealthy man of the world, he was always involved in litigation. There were lawyers and deputy magistrates among Sri Ramakrishna's visitors. Rakhal's father found it profitable to cultivate their acquaintance, since he expected to be benefited by their counsels in worldly matters.

Now and then the Master cast a glance at Rakhal's father. It was his cherished desire that Rakhal should live with him permanently at Dakshineswar.

MASTER (to Rakhal's father and the devotees): "Ah, what a nice character Rakhal has developed! Look at his face and every now and then you will notice his lips moving. Inwardly he repeats the name of God, and so his lips move.

"Youngsters like him belong to the class of the ever-perfect. They are born with God-Consciousness. No sooner do they grow a little older than they realize the danger of coming in contact with the world. There is the parable of the homa bird in the Vedas. The bird lives high up in the sky and never descends to earth. It lays its egg in the sky, and the egg begins to fall. But the bird lives in such a high region that the egg hatches while falling. The fledgling comes out and continues to fall. But it is still so high that while falling it grows wings and its eyes open. Then the young bird perceives that it is dashing down toward the earth and will be instantly killed. The moment it sees the ground, it turns and shoots up toward its mother in the sky. Then its one goal is to reach its mother.

"Youngsters like Rakhal are like that bird. From their very childhood they are afraid of the world, and their one thought is how to reach the Mother, how to realize God.

"You may ask, 'How is it possible for these boys, born of worldly parents and living among the worldly-minded, to develop such knowledge and devotion?' It can be explained. If a pea falls into a heap of dung, it germinates into a pea-plant none the less. The peas that grow on that plant serve many useful purposes. Because it was sown in dung, will it produce another kind of plant?

"Ah, what a sweet nature Rakhal has nowadays! And why shouldn't it be so? If the yam is a good one, its shoots also become good. (All laugh.) Like father like son."

M. (aside to Girindra): "How well he has explained God with and without form! Do the Vaishnavas believe only in God with form?"

GIRINDRA: "Perhaps so. They are one-sided."

M: "Did you understand what he meant by the 'eternal form' of God? That 'quartz'? I couldn't grasp it well."

MASTER (to M.): "Well, what are you talking about?"

M. and Girindra smiled and remained silent.

Later in the afternoon the devotees were singing in the Panchavati, where the Master joined them. They sang together in praise of the Divine Mother:

High in the heaven of the Mother's feet, my mind was soaring like a kite,
When came a blast of sin's rough wind that drove it swiftly toward the earth.
Maya disturbed its even flight by bearing down upon one side,
And I could make it rise no more.
Entangled in the twisting string of love for children and for wife,
Alas! my kite was rent in twain.

It lost its crest of wisdom soon and downward plunged as I let it go;
How could it hope to fly again, when all its top was torn away?
Though fastened with devotion's cord, it came to grief in playing here;
Its six opponents (The six passions.) worsted it.
Now Nareschandra rues this game of smiles and tears, and thinks it better
Never to have played at all.

The singing continued. Sri Ramakrishna danced with the devotees. They sang:

The black bee of my mind is drawn in sheer delight
To the blue lotus flower of Mother Syama's feet,
The blue flower of the feet of Kali, Siva's Consort;
Tasteless, to the bee, are the blossoms of desire.
My Mother's feet are black, and black, too, is the bee;
Black is made one with black! This much of the mystery
My mortal eyes behold, then hastily retreat.
But Kamalakanta's hopes are answered in the end;
He swims in the Sea of Bliss, unmoved by joy or pain.

The kirtan went on:

O Mother, what a machine (The human body.) is this that Thou hast made!
What pranks Thou playest with this toy
Three and a half cubits high!
Hiding Thyself within, Thou boldest the guiding string;
But the machine, not knowing it,
Still believes it moves by itself.
Whoever finds the Mother remains a machine no more;
Yet some machines have even bound
The Mother Herself with the string of Love.

It was a very happy day for all.

The Master, accompanied by M., was coming back to his room, when he met Trailokya, a Brahmo devotee, on the way. Trailokya bowed before the Master.

MASTER: "They are singing in the Panchavati. Won't you go there?"

TRAILOKYA: "What shall I do there?"

MASTER: "Why, you will enjoy the music."

TRAILOKYA: "I have been there already."

MASTER: "Well, well! That's good."

It was about six o'clock in the evening. The Master was sitting with the devotees on the southeast verandah of his room.

MASTER: "A holy man who has renounced the world will of course chant the name of God. That is only natural. He has no other duties to perform. If he meditates on God it shouldn't surprise anybody. On the other hand, if he fails to think of God or chant His holy name, then people will think ill of him.

"But it is a great deal to his credit if a householder utters the name of the Lord. Think of King Janaka. What courage he had, indeed! He fenced with two swords, the one of Knowledge and the other of work. He possessed the perfect Knowledge of Brahman and also was devoted to the duties of the world. An unchaste woman attends to the minutest duties of the world, but her mind always dwells on her paramour.

"The constant company of holy men is necessary. The holy man introduces one to God."

KEDAR: "Yes, sir. The great soul is born in the world for the redemption of humanity. He leads others to God, just as a locomotive engine takes along with it a long train of carriages. Or again, he is like a river or lake that quenches the thirst of many people."

The devotees were ready to return home. One by one they saluted the Master. At the sight of Bhavanath Sri Ramakrishna said: "Don't go away today. The very sight of you inspires me." Bhavanath had not yet entered into worldly life. A youth of twenty, he had a fair complexion and handsome features. He shed tears of joy on hearing the name of God. The Master looked on him as the embodiment of Narayana.

Thursday, March 29, 1883

The Master had taken a little rest after his noon meal, when a few devotees arrived from Calcutta, among them Amrita and the well-known singer of the Brahmo Samaj, Trailokya.

Rakhal was not feeling well. The Master was greatly worried about him and said to the devotees: "You see, Rakhal is not well. Will soda-water help him? What am I to do now? Rakhal, please take the prasad from the Jagannath temple."

Even as he spoke these words the Master underwent a strange transformation. He looked at Rakhal with the infinite tenderness of a mother and affectionately uttered the name of Govinda.3 Did he see in Rakhal the manifestation of God Himself? The disciple was a young boy of pure heart who had renounced all attraction to lust and greed. And Sri Ramakrishna was intoxicated day and night with love of God. At the sight of Rakhal his eyes expressed the tender feelings of a mother, a love like that which had filled the heart of Mother Yasoda at the sight of the Baby Krishna. The devotees gazed at the Master in wonder as he went into deep samadhi. As his soul soared into the realm of Divine Consciousness, his body became motionless, his eyes were fixed on the tip of his nose, and his breathing almost ceased.

An unknown Bengali, dressed in the ochre cloth of a monk, entered the room and sat on the floor. The Master's mind was coming down to the ordinary plane of consciousness. Presently he began to talk, though the spell of samadhi still lingered.

MASTER (at the sight of the ochre cloth): "Why this gerrua? Should one put on such a thing for a mere fancy? A man once said, 'I have exchanged the Chandi for a drum.' At first he used to sing the holy songs of the Chandi; now he beats the drum. (All laugh.)

"There are three or four varieties of renunciation. Afflicted with miseries at home, one may put on the ochre cloth of a monk; but that renunciation doesn't last long. Again, a man out of work puts on an ochre wearing-cloth and goes off to Benares. After three months he writes home: 'I have a job here. I shall come home in a few days. Don't worry about me.' Again, a man may have everything he wants. He lacks nothing, yet he. does not enjoy his possessions. He weeps for God alone. That is real renunciation.

"No lie of any sort is good. A false garb, even though a holy one, is not good. If the outer garb does not correspond to the inner thought, it gradually brings ruin. Littering false words or doing false deeds, one gradually loses all fear. Far better is the white cloth of a householder. Attachment to worldliness, occasional lapses from the ideal, and an outer garb of gerrua — how dreadful!

"It is not proper for a righteous person to tell a lie or do something false even in a dramatic performance. Once I went to Keshab's house to see the performance of a play called Nava-Vrindavan. They brought something on the stage which they called the 'Cross'. Another actor sprinkled water, which they said was the 'Water of Peace'. I saw a third actor staggering and reeling in the role of a drunkard."

A BRAHMO DEVOTEE: "It was K—."

MASTER: "It is not good for a devotee to play such parts. It is bad for the mind to dwell on such subjects for a long while. The mind is like white linen fresh from the laundry; it takes the colour in which you dip it. If it is associated with falsehood for a long time, it will be stained with falsehood.

"Another day I went to Keshab's house to see the play called Nimai-Sannyas. (A play describing Sri Chaitanya's embracing of the monastic life.) Some flattering disciples of Keshab spoiled the whole performance. One of them said to Keshab, 'You are the Chaitanya of the Kaliyuga.' Keshab pointed to me and asked with a smile, Then who is he?' I replied: 'Why, I am the servant of your servant. I am a speck of the dust of your feet.' Keshab had a desire for name and fame.

(To Amrita and Trailokya) "Youngsters like Narendra and Rakhal are ever-perfect. Every time they are born they are devoted to God. An ordinary man acquires a little devotion after austerities and a hard struggle. But these boys have love of God from the very moment of their birth. They are like the natural image of Siva, which springs forth from the earth and is not set up by human hands.

"The ever-perfect form a class by themselves. Not all birds have crooked beaks. The ever-perfect are never attached to the world. There is the instance of Prahlada.

"Ordinary people practise spiritual discipline and cultivate devotion to God; but they also become attached to the world and are caught in the clamour of 'woman and gold'. They are like flies, which sit on a flower or a sweetmeat and light on filth as well.

"But the ever-perfect are like bees, which light only on flowers and sip the honey. The ever-perfect drink only the Nectar of Divine Bliss. They are never inclined to worldly pleasures.

"The devotion of the ever-perfect is not like the ordinary devotion that one acquires as a result of strenuous spiritual discipline. Ritualistic devotion consists in repeating the name of God and performing worship in a prescribed manner. It is like crossing a rice-field in a roundabout way along the balk. Again, it is like reaching a near-by village by boat in a roundabout way along a winding river.

"One does not follow the injunctions of ceremonial worship when one develops raga-bhakti, when one loves God as one's own. Then it is like crossing a rice-field after the harvest. You don't have to walk along the balk. You can go straight across the field in any direction.

"When the country is flooded deep with water, one doesn't have to follow the winding river. Then the fields are deep under water. You can row your boat straight to the village.

"Without this intense attachment, this passionate love, one cannot realize God."

AMRITA: "Sir, how do you feel in samadhi?"

MASTER: "You may have heard that the cockroach, by intently meditating on the brahmara, is transformed into a brahmara. Do you know how I feel then? I feel like a fish released from a pot into the water of the Ganges."

AMRITA: "Don't you feel at that time even a trace of ego?"

MASTER: "Yes, generally a little of it remains. However hard you may rub a grain of gold against a grindstone, still a bit of it always remains. Or again, take the case of a big fire; the ego is like one of its sparks. In samadhi I lose outer consciousness completely; but God generally keeps a little trace of ego in me for the enjoyment of divine communion. Enjoyment is possible only when 'I' and 'you' remain.

"Again, sometimes God effaces even that trace of 'I'. Then one experiences jada samadhi or nirvikalpa samadhi. That experience cannot be described. A salt doll went to measure the depth of the ocean, but before it had gone far into the water it melted away. It became entirely one with the water of the ocean. Then who was to come back and tell the ocean's depth?"

1. ^Dying in the Ganges while retaining full consciousness is considered by the Hindus an act of great spiritual merit and the result of pious living.
2. ^The song represents Sri Krishna's words.
3. ^A name of Krishna. According to the Master, Rakhal, in one of his previous incarnations, had been a cowherd of Vrindavan and an intimate companion of Sri Krishna.

Narendra's music — True renunciation — Study of scriptures for the beginner — Trailanga Swami and Bhaskarananda — The seer of God transcends good and evil — Seeing God in everything — Characteristics of divine love — Indications of God-realization — Efficacy of japa and prayer — Parable of the two friends — Zeal for the Lord destroys sin — Traits of bound souls — Two classes of perfect souls — The everperfect — Worldly people lack perseverance — Master consoles a bereaved father — Difficulty of overcoming vanity — Different manifestations of divine power — Free will and God's will.

Saturday, April 7, 1883

SRI RAMAKRISHNA was visiting Balaram in Calcutta, with Narendra, Bhavanath, Rakhal, M., and others. Balaram, at the Master's bidding, had invited some of the young devotees to lunch. Sri Ramakrishna often said to him, "Feed them now and then; that will confer on you the merit of feeding holy men." The Master looked on his young disciples, yet untouched by "woman and gold", as veritable embodiments of God.

A few days earlier Sri Ramakrishna had been to Keshab's house with Narendra and Rakhal to see a performance of the play entitled Nava-Vrindavan. Narendra had taken part in the performance, in which Keshab had played the role of Pavhari Baba.

MASTER: "Keshab came on the stage in the role of a holy man and sprinkled the 'Water of Peace'. But I didn't like it. The idea of sprinkling such water on a theatrical stage after a performance!

"Another gentleman played the part of Sin. That is not good either. One should not commit sin; one should not even feign it."

The Master wanted to hear Narendra sing. The young disciple was not feeling well, but at the Master's earnest request he sang to the accompaniment of the tanpura:

Sing, O bird that nestles deep within my heart!
Sing, O bird that sits on the Kalpa-Tree of Brahman!
Sing God's everlasting praise. . . .

Then he sang:

Brahman, Joy of the whole universe, Supreme Effulgence;
God beginningless. Lord of the world, the very Life of life! . . .

And again:

O King of Kings, reveal Thyself to me!
I crave Thy mercy. Cast on me Thy glance!
At Thy dear feet I dedicate my life,
Seared in the fiery furnace of this world.

My heart, alas, is deeply stained with sin;
Ensnared in maya, I am all but dead.
Compassionate Lord! Revive my fainting soul
With the life-giving nectar of Thy grace.

Narendra continued:

Upon the tray of the sky blaze bright
The lamps of sun and moon;
Like diamonds shine the glittering stars
To deck Thy wondrous form.
The sweet Malaya breeze blows soft,
For fragrant incense smoke;
The moving air sways to and fro
The fan before Thy holy face;
Like gleaming votive lights
The fresh and flowery groves appear.

How wonderful Thy worship is,
O Slayer of birth and death!
The sacred Om, from space arisen,
Is the resounding drum.
My mind craves nectar day and night
At Hari's Lotus Feet;
Oh, shower the waters of Thy grace
On thirsty Nanak, blessed Lord;
And may Thy hallowed name
Become his everlasting home!

He sang again:

In Wisdom's firmament the moon of Love is rising full,
And Love's flood-tide, in surging waves, is flowing everywhere.
O Lord, how full of bliss Thou art! Victory unto Thee! . . .

Then at the Master's bidding Bhavanath sang:

Where is a friend like Thee, O Essence of Mercy?
Where is another friend like Thee
To stand by me through pain and pleasure?
Who, among all my friends, forgives my failings,
Bringing me comfort for my grief,
Soothing my spirit in its terror?

Thou art the Helmsman who dost steer life's craft
Across the world's perilous sea;
Thy grace it is alone, O Lord,
That silences my raging passions' storm.
Thou pourest out the waters of peace
Upon my burning, penitent soul;
And Thine is the bosom that will shelter me
When every other friend I own
Deserts me in my dying hour.

Narendra said to the Master with a smile, referring to Bhavanath, "He has given up fish and betel-leaf." ( Hindu religious aspirants often renounce these, since they are considered luxuries detrimental to spiritual progress.)

MASTER: "Why so? What is the matter with fish and betel-leaf? They aren't harmful. The renunciation of 'woman and gold' is the true renunciation.

"Where is Rakhal?"

A DEVOTEE: "He is asleep, sir."

MASTER (with a smile): "Once a man went to a certain place to see a theatrical performance, carrying a mat under his arm. Hearing that it would be some time before the performance began, he spread the mat on the floor and fell asleep. When he woke up it was all over. (All laugh.) Then he returned home with the mat under his arm."

Ramdayal was very ill and lay in bed in another room. The Master went there to inquire about him.

About four o'clock in the afternoon some members of the Brahmo Samaj arrived. The Master began to converse with them.

A BRAHMO: "Sir, have you read the Panchadasi?"

MASTER: "At first one should hear books like that and indulge in reasoning. But later on —

Cherish my precious Mother Syama
Tenderly within, O mind;
May you and I alone behold Her,
Letting no one else intrude.

"One should hear the scriptures during the early stages of spiritual discipline. After attaining God there is no lack of knowledge. Then the Divine Mother supplies it without fail.

"A child spells out every word as he writes, but later on he writes fluently.

"The goldsmith is up and doing while melting gold. As long as the gold hasn't melted, he works the bellows with one hand, moves the fan with the other, and blows through a pipe with his mouth. But the moment the gold melts and is poured into the mould, he is relieved of all anxiety.

"Mere reading of the scriptures is not enough. A person cannot understand the true significance of the scriptures if he is attached to the world.

Though with intense delight I learnt many poems and dramas,
I have forgotten them all, entrapped in Krishna's love.

"Keshab enjoys the world and practises yoga as well. Living in the world, he directs his mind to God."

A devotee described the Convocation of Calcutta University, saying that the meeting looked like a forest of human heads.

MASTER: "The feeling of the Divine is awakened in me when I see a great crowd of people. Had I seen that meeting, I should have been over- whelmed with spiritual fervour."

Sunday, April 8, 1883

It was Sunday morning. The Master, looking like a boy, was seated in his room, and near him was another boy, his beloved disciple Rakhal. M. entered and saluted the Master. Ramlal also was in the room, and Kishori, Manilal Mallick, and several other devotees gathered by and by.

Manilal Mallick, a business man, had recently been to Benares, where he owned a bungalow.

MASTER: "So you have been to Benares. Did you see any holy men there?"

MANILAL: "Yes, sir. I paid my respects to Trailanga Swami, Bhaskarananda, and others."

MASTER: "Tell us something about them."

MANILAL: "Trailanga Swami is living in the same temple where he lived before — on the Manikarnika Ghat, near the Benimadhav Minaret. People say he was formerly in a more exalted spiritual state. He could perform many miracles. Now he has lost much of that power."

MASTER: "That is the criticism of worldly people."

MANILAL: "Trailanga Swami keeps a strict vow of silence. Unlike him, Bhaskarananda is friendly with all."

MASTER: "Did you have any conversation with Bhaskarananda?"

MANILAL: "Yes, sir. We had a long talk. Among other things we discussed the problem of good and evil. He said to me: 'Don't follow the path of evil. Give up sinful thoughts. That is how God wants us to act. Perform only those duties that are virtuous.'"

MASTER: "Yes, that is also a path, meant for worldly-minded people. But those whose spiritual consciousness has been awakened, who have realized that God alone is real and all else illusory, cherish a different ideal. They are aware that God alone is the Doer and others are His instruments.

"Those whose spiritual consciousness has been awakened never make a false step. They do not have to reason in order to shun evil. They are so full of love of God that whatever action they undertake is a good action. They are fully conscious that they are not the doers of their actions, but mere servants of God. They always feel: 'I am the machine and He is the Operator. I do as He does through me. I speak as He speaks through me. I move as He moves me.'

"Fully awakened souls are beyond virtue and vice. They realize that it is God who does everything.

"There was a monastery in a certain place. The monks residing there went out daily to beg their food. One day a monk, while out for his alms, saw a landlord beating a man mercilessly. The compassionate monk stepped in and asked the landlord to stop. But the landlord was filled with anger and turned his wrath against the innocent monk. He beat the monk till he fell unconscious on the ground. Someone reported the matter to the monastery. The monks ran to the spot and found their brother lying there. Four or five of them carried him back and laid him on a bed. He was still unconscious. The other monks sat around him sad at heart; some were fanning him. Finally someone suggested that he should be given a little milk to drink. When it was poured into his mouth he regained consciousness. He opened his eyes and looked around. One of the monks said, 'Let us see whether he is fully conscious and can recognize us.' Shouting into his ear, he said, 'Revered sir, who is giving you milk?' 'Brother,' replied the holy man in a low voice, 'He who beat me is now giving me milk.'

"But one does not attain such a state of mind without the realization of God."

MANILAL: "Sir, what you have just said applies to a man of a very lofty spiritual state. I talked on such topics in a general way with Bhaskarananda."

MASTER: "Does he live in a house?"

MANILAL: "Yes, sir. He lives with a devotee."

MASTER: "How old is he now?"

MANILAL: "About fifty-five."

MASTER: "Did you talk about anything else?"

MANILAL: "I asked him how to cultivate bhakti. He said: 'Chant the name of God. Repeat the name of Rama.'"

MASTER: "That is very good."


The worship was over in the temples and the bells rang for the food offerings in the shrines. As it was a summer noon the sun was very hot. The flood-tide began in the Ganges and a breeze came up from the south. Sri Ramakrishna was resting in his room after his meal.

The people of Basirhat, Rakhal's birth-place, had been suffering from a severe drought during the summer months.

MASTER (to Manilal): "Rakhal says that the people in his native village have been suffering seriously from a scarcity of water. Why don't you build a reservoir there? That will do the people good. (Smiling) You have so much money; what will you do with all your wealth? But they say that telis (The oil-man caste to which Manilal belonged. It is a comparatively low caste in Hindu society in Bengal.) are very calculating." (All laugh.)

Manilal was truly a calculating man, though he suffered no lack of money. In later years he set up an endowment of twenty-five thousand rupees for the maintenance of poor students.

Manilal made no answer to these words of the Master about his caste characteristics. Later on, in the course of the conversation, he remarked casually: "Sir, you referred to a reservoir. You might as well have confined yourself to that suggestion. Why allude to the 'oil-man caste' and all that?"

Some of the devotees smiled to themselves. The Master laughed.

Presently a few elderly members of the Brahmo Samaj arrived. The room was full of devotees. Sri Ramakrishna was sitting on his bed, facing the north. He kept smiling, and talked to the Brahmo devotees in a joyous mood.

MASTER: "You talk glibly about prema. But is it such a commonplace thing? There are two characteristics of prema. First, it makes one forget the world. So intense is one's love of God that one becomes unconscious of outer things. Chaitanya had this ecstatic love; he 'took a wood for the sacred grove of Vrindavan and the ocean for the dark waters of the Jamuna'. Second, one has no feeling of 'my-ness' toward the body, which is so dear to man. One wholly gets rid of the feeling that the body is the soul.

"There are certain signs of God-realization. The man in whom longing for God manifests its glories is not far from attaining Him. What are the glories of that longing? They are discrimination, dispassion, compassion for living beings, serving holy men, loving their company, chanting the name and glories of God, telling the truth, and the like. When you see those signs of longing in an aspirant, you can rightly say that for him the vision of God is not far to seek.

"The state of a servant's house will tell you unmistakably whether his master has decided to visit it. First, the rubbish and jungle around the house are cleared up. Second, the soot and dirt are removed from the rooms. Third, the courtyard, floors, and other places are swept clean. Finally the master himself sends various things to the house, such as a carpet, a hubble-bubble for smoking, and the like. When you see these things arriving, you conclude that the master will very soon come."

A DEVOTEE: "Sir, should one first practise discrimination to attain self-control?"

MASTER: "That is also a path. It is called the path of vichara, reasoning. But the inner organs (Mind (manas), intelligence (buddhi), mind-stuff (chitta), and ego (ahamkara).) are brought under control naturally through the path of devotion as well. It is rather easily accomplished that way. Sense pleasures appear more and more tasteless as love for God grows. Can carnal pleasure attract a grief-stricken man and woman the day their child has died?"

DEVOTEE: "How can I develop love for God?"

MASTER: "Repeat His name, and sins will disappear. Thus you will destroy lust, anger, the desire for creature comforts, and so on."

DEVOTEE: "How can I take delight in God's name?"

MASTER: "Pray to God with a yearning heart that you may take delight in His name. He will certainly fulfil your heart's desire."

So saying, the Master sang a song in his sweet voice, pleading with the Divine Mother to show Her grace to suffering men:

O Mother, I have no one else to blame:
Alas! I sink in the well these very hands have dug.
With the six passions tor my spade,
I dug a pit in the sacred land of earth;
And now the dark water of death gushes forth!
How can I save myself, O my Redeemer?

Surely I have been my own enemy;
How can I now ward off this dark water of death?
Behold, the waters rise to my chest!
How can I save myself? O Mother, save me!
Thou art my only Refuge; with Thy protecting glance
Take me across to the other shore of the world.

The Master sang again:

What a delirious fever is this that I suffer from!
O Mother, Thy grace is my only cure.
False pride is the fever that racks my wasted form;
"I" and "mine" are my cry. Oh, what a wicked delusion!
My quenchless thirst for wealth and friends is never-ceasing;
How, then, shall I sustain my life?
Talk about things unreal, this is my wretched delirium,
And I indulge in it always, O Giver of all good fortune!

My eyes in seeming sleep are closed, my stomach is filled
With the vile worms of cruelty.
Alas! I wander about absorbed in unmeaning deeds;
Even for Thy holy name I have no taste, O Mother!
I doubt that I shall ever be cured of this malady.

Then the Master said: "'Even for Thy holy name I have no taste.' A typhoid patient has very little chance of recovery if he loses all taste for food; but his life need not be despaired of if he enjoys food even a little. That is why one should cultivate a taste for God's name. Any name will do — Durga, Krishna, or Siva. Then if, through the chanting of the name, one's attachment to God grows day by day, and joy fills the soul, one has nothing to fear. The delirium will certainly disappear; the grace of God will certainly descend.

"'As is a man's feeling of love, so is his gain.' Once two friends were going along the street, when they saw some people listening to a reading of the Bhagavata. 'Come, friend', said the one to the other. 'Let us hear the sacred book.' So saying he went in and sat down. The second man peeped in and went away. He entered a house of ill fame. But very soon he felt disgusted with the place. 'Shame on me!' he said to himself. 'My friend has been listening to the sacred word of Hari; and see where I am!' But the friend who had been listening to the Bhagavata also became disgusted. 'What a fool I am!' he said. 'I have been listening to this fellow's blah-blah, and my friend is having a grand time.' In course of time they both died. The messenger of Death came for the soul of the one who had listened to the Bhagavata and dragged it off to hell. The messenger of God came for the soul of the one who had been to the house of prostitution and led it up to heaven.

Verily, the Lord looks into a man's heart and does not judge him by what he does or where he lives. 'Krishna accepts a devotee's inner feeling of love.'

In the Kartabhaja sect, the teacher, while giving initiation, says to the disciple, 'Now everything depends on your mind.' According to this sect, 'He who has the right mind finds the right way and also achieves the right end,' It was through the power of his mind that Hanuman leapt over the sea. 'I am the servant of Rama; I have repeated the holy name of Rama. Is there anything impossible for me?' — that was Hanuman's faith.

"Ignorance lasts as long as one has ego. There can be no liberation so long as the ego remains. 'O God, Thou art the Doer and not I' — that is knowledge.

"By being lowly one can rise high. The chatak bird makes its nest on low ground, but it soars very high in the sky. Cultivation is not possible on high land; in low land water accumulates and makes cultivation possible.

One must take the trouble to seek the company of holy persons. In his own home a man hears only worldly talk; the disease of worldliness has become chronic with him. The caged parrot sitting on its perch repeats, "Rama! Rama!' But let it fly to the forest and it will squawk in its usual way.

"Mere possession of money doesn't make a nobleman. One sign of the mansion of a nobleman is that all the rooms are lighted. The poor cannot afford much oil, and consequently cannot have so many lights. This shrine of the body should not be left dark; one should illumine it with the lamp of Wisdom.

Lighting the lamp of Knowledge in the chamber of your heart,
Behold the face of the Mother, Brahman's Embodiment.

"Everyone can attain Knowledge. There are two entities: jivatma, the individual soul, and Paramatma, the Supreme Soul. Through prayer all individual souls can be united to the Supreme Soul. Every house has a connection for gas, and gas can be obtained from the main storage-tank of the Gas Company. Apply to the Company, and it will arrange for your supply of gas. Then your house will be lighted.

"In some people spiritual consciousness has already been awakened; but they have special marks. They do not enjoy hearing or talking about anything but God. They are like the chatak, which prays for rain-water though the seven oceans, the Ganges, the Jamuna, and the rivers near it are all filled with water. It won't drink anything but rain-water, even though its throat is burning with thirst."

The Master wanted to hear a few songs. Ramlal and a brahmin official of the temple garden sang:

Dwell, O Lord, O Lover of bhakti,
In the Vrindavan of my heart,
And my devotion unto Thee
Will be Thy Radha, dearly loved. . . .

And again:

The dark cloud of the summer storm fades into nothingness,
When, flute in hand and a smile on His lips,
Lighting the world with His loveliness,
Krishna, the Dark One, appears.

His dazzling yellow robe outgleams even the lightning's glare;
A wreath of wild-flowers interwoven
Gently swings from His youthful breast
And softly kisses His feet.

See, there He stands, the Lord of life, the Moon of Nanda's line,
Outshining all the moons in heaven
And with the splendour of His rays
Flooding the Jamuna's bank!

He stands there, stealing the maidens' hearts; He lures them from hearth and home.
Krishna enters my own heart's shrine,
And with His flute-note steals away
My wisdom, life, and soul,

To whom shall Ganga Narayana pour out his tale of woe?
Ah, friend, you might have understood
Had you but gone to the Jamuna's bank
To fill your water-jar!

Again they sang:

High in the heaven of the Mother's feet, my mind was soaring like a kite,
When came a blast of sin's rough wind that drove it swiftly toward the earth. . . .

MASTER (to the devotees): "As the tiger devours other animals, so does the 'tiger of zeal for the Lord' eat up lust, anger, and the other passions. Once this zeal grows in the heart, lust and the other passions disappear. The gopis of Vrindavan had that state of mind because of their zeal for Krishna.

"Again, this zeal for God is compared to collyrium. Radha said to her friends, 'I see Krishna everywhere.' They replied, 'Friend, you have painted your eyes with the collyrium of love; that is why you see Krishna everywhere.'

"They say that when your eyes are painted with collyrium made from the ashes of a frog's head you see snakes everywhere.

"They are indeed bound souls who constantly dwell with 'woman and gold' and do not think of God even for a moment. How can you expect noble deeds of them? They are like mangoes pecked by a crow, which may not be offered to the Deity in the temple, and which even men hesitate to eat.

"Bound souls, worldly people, are like silk-worms. The worms can cut through their cocoons if they want, but having woven the cocoons themselves, they are too much attached to them to leave them. And so they die there.

"Free souls are not under the control of 'woman and gold'. There are some silk-worms that cut through the cocoon they have made with such great care. But they are few and far between.

"It is maya that deludes. Only a few become spiritually awakened and are not deluded by the spell of maya. They do not come under the control of 'woman and gold'.

"There are two classes of perfect souls: those who attain perfection through spiritual practice, and those who attain it through the grace of God. Some farmers irrigate their fields with great labour. Only then can they grow crops. But there are some who do not have to irrigate at all; their fields are flooded by rain. They don't have to go to the trouble of drawing water. One must practise spiritual discipline laboriously, in order to avoid the clutches of maya. Those who attain liberation through the grace of God do not have to labour. But they are few indeed.

"Then there is the class of the ever-perfect. They are born in each life with their spiritual consciousness already awakened. Think of a spring whose outlet is obstructed. While looking after various things in the garden, the plumber accidentally clears it and the water gushes out. Yet people are amazed to see the first manifestations of an ever-perfect soul's zeal for God. They say, 'Where was all this devotion and renunciation and love?'"

The conversation turned to the spiritual zeal of devotees, as illustrated in the earnestness of the gopis of Vrindavan. Ramlal sang:

Thou art my All in All, O Lord! — the Life of my life, the Essence of essence;
In the three worlds I have none else but Thee to call my own.
Thou art my peace, my joy, my hope; Thou my support, my • wealth, my glory;
Thou my wisdom and my strength.

Thou art my home, my place of rest; my dearest friend, my next of kin;
My present and my future, Thou; my heaven and my salvation.
Thou art my scriptures, my commandments; Thou art my ever gracious Guru;
Thou the Spring of my boundless bliss.

Thou art the Way, and Thou the Goal; Thou the Adorable One, O Lord!
Thou art the Mother tender-hearted; Thou the chastising Father;
Thou the Creator and Protector; Thou the Helmsman who dost steer
My craft across the sea of life.

MASTER (to the devotees): "Ah! What a beautiful song! — 'Thou art my All in All.'"

Ramlal sang again, this time describing the pangs of the gopis on being separated from their beloved Krishna:1

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

The Master went into deep samadhi. His body was motionless; he sat with folded hands as in his photograph. Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room. He was saying: "Thou art I, and I am Thou — Thou eatest — Thou — I eat! . . . What is this confusion Thou hast created?"

Continuing, the Master said: "I see everything like a man with jaundiced eyes! I see Thee alone everywhere. O Krishna, Friend of the lowly! O Eternal Consort of my soul! O Govinda!"

As he uttered the words "Eternal Consort of my soul" and "Govinda", the Master again went into samadhi. There was complete silence in the room. The eager and unsatiated eyes of the devotees were fixed on the Master, a God-man of infinite moods.

Adhar Sen arrived with several of his friends. He was a deputy magistrate, about thirty years old. This was his second visit to the Master. He was accompanied by his friend Saradacharan, who was extremely unhappy because of the death of his eldest son. A retired deputy inspector of schools, Saradacharan devoted himself to meditation and prayer. Adhar had brought his friend to the Master for consolation in his afflicted state of mind.

Coming down from samadhi, the Master found the eyes of the devotees fixed on him. He muttered to himself, still in an abstracted mood.

Then, addressing the devotees, Sri Ramakrishna said: "The spiritual wisdom of worldly people is seen only on rare occasions. It is like the flame of a candle. No, it is rather like a single ray of the sun passing through a chink in a wall. Worldly people chant the name of God, but there is no zeal behind it. It is like children's swearing by God, having learnt the word from the quarrels of their aunts.

"Worldly people have no grit. If they succeed in an undertaking, it is all right, but if they don't succeed, it scarcely bothers them at all. When they need water they begin to dig a well. But as soon as they strike a stone they give up digging there and begin at another place. Perhaps they come to a bed of sand. Finding nothing but sand, they give that place up too. How can they succeed in getting water unless they continue to dig persistently where they started?

"Man reaps the harvest of his own past actions. Hence you read in the song:

O Mother, I have no one else to blame:
Alas! I sink in the well these very hands have dug.

"'I' and 'mine' — that is ignorance. By discriminating you will realize that what you call 'I' is really nothing but Atman. Reason it out. Are you the body or the flesh or something else? At the end you will know that you are none of these. You are free from attributes. Then you will realize that you have never been the doer of any action, that you have been free from virtue and faults alike, that you are beyond righteousness and unrighteousness.

"From ignorance a man says, 'This is gold and this is brass.' But a man of Knowledge says, 'It is all gold.'

"Reasoning stops when one sees God. But there are instances of people who have realized God and who still continue to reason. Again, there are people who, even after having seen God, chant His name with devotion and sing His glories.

"How long does a child cry? So long as it is not sucking at its mother's breast. As soon as it is nursed it stops crying. Then the child feels only joy. Joyously it drinks the milk from its mother's breast. But it is also true that, while drinking, the child sometimes plays and laughs.

"It is God alone who has become everything. But in man He manifests Himself the most. God is directly present in the man who has the pure heart of a child and who laughs and cries and dances and sings in divine ecstasy."

By this time Sri Ramakrishna had become better acquainted with Adhar, who related the cause of his friend's grief. The Master sang, as if to himself:

To arms! To arms, O man! Death storms your house in battle array!
Bearing the quiver of knowledge, mount the chariot of devotion;
Bend the bow of your tongue with the bow-string of love.
And aim at him the shaft of Mother Kali's holy name.
Here is a ruse for the fray: You need no chariot or charioteer;
Fight your toe from the Ganges' bank, and he is easily slain.

Then he said: "What can you do? Be ready for Death. Death has entered the house. You must fight him with the weapon of God's holy name; God alone is the Doer. I say: 'O Lord, I do as Thou doest through me. I speak as Thou speakest through me. I am the machine and Thou art the Operator. I am the house and Thou art the Indweller. I am the engine and Thou art the Engineer.' Give your power of attorney to God. One doesn't come to grief through letting a good man assume one's responsibilities. Let His will be done.

"But isn't your grief for your son only natural? The son is one's own self reborn. Lakshmana ran to Ravana when the latter fell dead on the battle-field. Looking at Ravana's body, he found that every one of his bones was full of holes. Thereupon he said to Rama: 'O Rama, glory be to Your arrows! There is no spot in Ravana's body that they have not pierced.' 'Brother,' replied Rama, 'the holes you see in his bones are not from My arrows. Grief for his sons has pierced them through and through. These holes are the marks of his grief. It has penetrated his very bones.'

"But house, wife, and children are all transitory; they have only a momentary existence. The palm-tree alone is-real. One or two fruits have dropped off. Why lament?

"God is engaged in three kinds of activity: creation, preservation, and destruction. Death is inevitable. All will be destroyed at the time of dissolution. Nothing will remain. At that time the Divine Mother will gather up the seeds for the future creation, even as the elderly mistress of the house keeps in her hotchpotch-pot little bags of cucumber seeds, 'sea-foam', blue pills, and other miscellaneous things. The Divine Mother will take Her seeds out again at the time of the new creation."

Sri Ramakrishna began to talk with Adhar on the verandah north of his room.

MASTER (to Adhar): "You are a deputy magistrate. Remember that you have obtained your position through the grace of God. Do not forget Him, but remember that all men must one day walk down the same path.2 We stay in the world only a couple of days.

"This world is our field of activity. We are born here to perform certain duties. People have their homes in the country but come to Calcutta to work, "It is necessary to do a certain amount of work. This is a kind of discipline. But one must finish it speedily. While melting gold, the goldsmith uses everything — the bellows, the fan, and the pipe — so that he may have the hot fire he needs to melt the metal. After the melting is over, he relaxes and asks his attendant to prepare a smoke for him. All this time his face has been hot and perspiring; but now he can smoke.

"One must have stern determination; then alone is spiritual practice possible. One must make a firm resolve.

"There is great power in the seed of God's name. It destroys ignorance. A seed is tender, and the sprout soft; still it pierces the hard ground. The ground breaks and makes way for the sprout.

"The mind becomes very much distracted if one lives long in the midst of 'woman and gold'. Therefore one must be very careful. But monks do not have much to fear. The real sannyasi lives away from 'woman and gold'. Therefore through the practice of spiritual discipline he can always fix his mind on God.

"True sannyasis, those who are able to devote their minds constantly to God, are like bees, which light only on flowers and sip their honey. Those who live in the world, in the midst of 'woman and gold', may direct their attention to God; but sometimes their minds dwell also on 'woman and gold'. They are like common flies, which light on a piece of candy, then on a sore or filth.

"Always keep your mind fixed on God. In the beginning you must struggle a little; later on you will enjoy your pension."

Sunday, April 15, 1883

Surendra, a beloved lay disciple of the Master, had invited him to his house on the auspicious occasion of the Annapurna Puja. It was about six o'clock when Sri Ramakrishna arrived there with some of his devotees. The image of the Divine Mother had been installed in the worship hall. At Her feet lay hibiscus flowers and vilwa-leaves; from Her neck hung a garland of flowers. Sri Ramakrishna entered the hall and bowed down before the image. Then he went to the open courtyard, where he sat on a carpet, surrounded by his devotees and disciples. A few bolsters lay on the carpet, which was covered with a white linen sheet. He was asked to lean against one of these, but he pushed it aside.

MASTER (to the devotees): "To lean against a bolster!" (Rich and aristocratic persons seeking comfort generally sit in this fashion.) You see, it is very difficult to give up vanity. You may discriminate, saving that the ego is nothing at all; but still it comes, nobody knows from where. A goat's legs jerk for a few moments even after its head has been cut off. Or perhaps you are frightened in a dream; you shake off sleep and are wide awake, but still you feel your heart palpitating. Egotism is exactly like that. You may drive it away, but still it appears from somewhere. Then you look sullen and say: 'What! I have not been shown proper respect!'"

KEDAR: "'One should be lowlier than a straw and patient as a tree.'"

MASTER: "As for me, I consider myself as a speck of the dust of the devotee's feet."

Vaidyanath arrived. He was a well-educated man, a lawyer of the High Court of Calcutta. With folded hands he saluted the Master and took his seat at one side.

SURENDRA (to the Master): "He is one of my relatives."

MASTER: "Yes, I see he has a nice nature."

SURENDRA: "He has come here because he wants to ask you a question or two."

MASTER (to Vaidyanath): "All that you see is the manifestation of God's Power. No one can do anything without this Power. But you must remember that there is not an equal manifestation of God's Power in all things. Vidyasagar once asked me whether God endowed some with greater power than others. I said to him; 'If there are no greater and lesser manifestations of His Power, then why have we taken the trouble to visit you? Have you grown two horns?' So it stands to reason that God exists in all beings as the All-pervasive Power; but the manifestations of His Power are different in different beings."

VAIDYANATH: "Sir, I have a doubt. People speak of free will. They say that a man can do either good or evil according to his will. Is it true? Are we really free to do whatever we like?"

MASTER: "Everything depends on the will of God. The world is His play. He has created all these different things — great and small, strong and weak, good and bad, virtuous and vicious. This is all His maya, His sport. You must have observed that all the trees in a garden are not of the same kind.

"As long as a man has not realized God, he thinks he is free. It is God Himself who keeps this error in man. Otherwise sin would have multiplied. Man would not have been afraid of sin, and there would have been no punishment for it.

"But do you know the attitude of one who has realized God? He feels: 'I am the machine, and Thou, O Lord, art the Operator. I am the house and Thou art the Indweller. I am the chariot and Thou art the Driver. I move as Thou movest me; I speak as Thou makest me speak.'

(To Vaidyanath): "It is not good to argue. Isn't that so?"

VAIDYANATH: "Yes, sir. The desire to argue disappears when a man attains wisdom."

The Master, out of his stock of a dozen English words, said, "Thank you!" in the most charming way, and all laughed.

MASTER (to Vaidyanath): "You will make spiritual progress. People don't trust a man when he. speaks about God. Even if a great soul affirms that he has seen God, still the average person will not accept his words. He says to himself, 'If this man has really seen God, then let him show Him to me.' But can a man learn to feel a person's pulse in one day? He must go about with a physician for many days; only then can he distinguish the different pulses. He must be in the company of those with whom the examination of the pulse has become a regular profession.

"Can anyone and everyone pick out a yarn of a particular count? If you are in that trade, you can distinguish in a moment a forty-count thread from a forty-one."

The kirtan was about to begin. Some Vaishnavas were seated on one side with their mridangas and cymbals. A drummer began to play on his instrument preparatory to the singing. The sweet and melodious sound of the mridanga filled the courtyard, calling to mind the ecstatic kirtan of Sri Gauranga. The Master passed into a deep spiritual state. Now and then he looked at the drummer and said, "Ah! Ah! My hair is all standing on end."

The singers asked what kind of song they should sing. The Master said humbly, "Something about Gauranga, if you please."

The kirtan began. They sang about the celestial beauty of Sri Gauranga:

The beauty of Gauranga's face
Glows brighter than the brightest gold;
His smile illumines all the world.
Who cares for even a million moons
Shining in the blue autumn sky?

The chief musician added improvised lines as they sang: "O friend, his face shines like the full moon!" "But it does not wane nor has it any stain." "It illumines the devotee's heart." Again he improvised: "His face is bathed with the essence of a million moons."

At these words the Master went into deep samadhi. After a short while he regained consciousness of the sense world. Then he suddenly stood up, overpowered by his spiritual mood, and sang improvised lines with the professionals, thinking himself to be a milkmaid of Vrindavan gone mad with the beauty of Sri Krishna's form: "Whose fault is it — my mind's or His beauty's?" "In the three worlds I see nothing but my beloved Krishna."

The Master danced and sang. All remained spellbound as they watched. The chief musician sang the words of a gopi: "O flute, pray stop. Can you not go to sleep?" One of the musicians added a new line: "How can it sleep? It rests on Krishna's lips."

The Master sat down. The music went on. They sang, assuming the mood of Radha: "My eyes are blinded. My ears are deaf. I have lost the power of smell. All my senses are paralysed. But, alas, why am I left alone?"

Finally the musicians sang of the union of Radha and Krishna:

Radha and Krishna are joined at last in the Nidhu Grove of Vrindavan;
Incomparable their beauty, and limitless their love!
The one half shines like yellow gold, the other like bluest sapphire;
Round the neck, on one side, a wild-flower garland hangs,
And, on the other, there swings a necklace of precious gems.
A ring of gold adorns one ear, a ring of shell the other;
Half of the brow is bright as the blazing midday sun,
The other softly gleams with the glow of the rising moon.
Upon one half of the head a graceful peacock feather stands,
And, from the other half, there hangs a braid of hair.

As the music came to a close the Master said, "Bhagavata — Bhakta — Bhagavan", and bowed low to the devotees seated on all sides. He touched with his forehead the ground made holy by the singing of the sacred music.

It was now about half past nine in the evening. Surendra entertained the Master and the devotees with a sumptuous feast. When it was time to take leave of their host, the Master, the devotees, and Surendra entered the worship hall and stood before the image.

SURENDRA (to the Master): "No one has sung anything about the Divine Mother today."

MASTER (pointing to the image): "Ah! Look at the beauty of the hall. The light of the Divine Mother seems to have lighted the whole place. Such a sight fills the heart with joy. Grief and desire for pleasure disappear.

"But can one not see God as formless Reality? Of course one can. But not if one has the slightest trace of worldliness. The rishis of olden times renounced everything and then contemplated Satchidananda, the Indivisible Brahman.

"The Brahmajnanis of modern times (A reference to the members of the Brahmo Samaj.) sing of God as 'immutable, homogeneous'. It sounds very dry to me. It seems as if the singers themselves don't enjoy the sweetness of God's Bliss, One doesn't want a refreshing drink made with sugar candy if one is satisfied with mere coarse treacle.

"Just see how happy you are, looking at this image of the Deity. But those who always cry after the formless Reality do not get anything. They realize nothing either inside or outside."

The Master sang a song to the Divine Mother:

O Mother, ever blissful as Thou art,
Do not deprive Thy worthless child of bliss!
My mind knows nothing but Thy Lotus Feet.
The King of Death scowls at me terribly;
Tell me, Mother, what shall I say to him?

It was my heart's desire to sail my boat
Across the ocean of this mortal life,
O Durga, with Thy name upon my lips.
I never dreamt that Thou wouldst drown me here
In the dark waters of this shoreless sea.

Both day and night I swim among its waves,
Chanting Thy saving name; yet even so
There is no end, O Mother, to my grief.
It I am drowned this time, in such a plight,
No one will ever chant Thy name again.

Again he sang:

Repeat, O mind, my Mother Durga's hallowed name.
Whoever treads the path, repeating "Durga! Durga!",
Siva Himself protects with His almighty trident.
Thou art the day, O Mother! Thou art the dusk and the night.
Sometimes Thou are man, and sometimes woman art Thou.
Thou mayest even say to me: "Step aside! Go away!"
Yet I shall cling to Thee, O Durga! Unto Thy feet
As Thine anklets I shall cling, making their tinkling sound.
Mother, when as the Kite3 Thou soarest in the sky,
There, in the water beneath, as a minnow I shall be swimming;
Upon me Thou wilt pounce, and pierce me through with Thy claws.
Thus, when the breath of life forsakes me in Thy grip,
Do not deny me the shelter of Thy Lotus Feet!

The Master saluted the divine image. As he came down the steps, he called softly to Rakhal: "Where are my shoes? Are they missing?"

As the Master got into the carriage, Surendra and the other devotees bowed down before him. Then the carriage started for Dakshineswar. The moon still lighted the streets.

1. ^When Krishna mounted His chariot to go away to Mathura, the gopis clung to the wheels and would not let the chariot move.
2. ^Adhar Sen passed away eighteen months after this conversation. At the news of his death the Master wept before the Mother a long time. Adhar was a great devotee of Sri Ramakrishna, who referred to him as his own relative.
3. ^According to Hindu mythology the Divine Mother at one time took the form of a bird similar to the kite.

Master's visit to Brahmo festival — Love and prayer — How to lead a householder's life — Why there is evil in the world — The need of a guru — Personal God and formless Deity — God's true nature cannot be described — The three gunas — Parable of the three robbers — Why temples are holy — How to spiritualize the passions — Responsibility for sins — Brahmo worship — Religious quarrels condemned — Single-minded devotion — Spiritual inspiration comes from God — Ramchandra Dutta — Story of Harischandra — Story of Uddhava — Characteristics of divine love — Parable of the three friends.

April 22, 1883

SRI RAMAKRISHNA paid a visit to Benimadhav Pal's garden house at Sinthi, near Calcutta, on the occasion of the semi-annual festival of the Brahmo Samaj. Many devotees of the Samaj were present and sat around the Master. Now and then some of them asked him questions.

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

MASTER; "Attachment to God, or, in other words, love for Him. And secondly, prayer."

BRAHMO DEVOTEE: "Which one is the way — love or prayer?"

MASTER: "First love, and then prayer."

The Master 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? . . .

Continuing, the Master said: "And one must always chant the name and glories of God and pray to Him. An old metal pot must be scrubbed even day. What is the use of cleaning it only once? Further, one must practise discrimination and renunciation; one must be conscious of the unreality of the world."

BRAHMO: "Is it good to renounce the world?"

MASTER: "Not for all. Those who have not yet come to the end of their enjoyments should not renounce the world. Can one get drunk on two annas' worth of wine?"

BRAHMO: "Then should they lead a worldly life?"

MASTER: "Yes, they should try to perform their duties in a detached way. Before you break the jack-fruit open, rub your hands with oil, so that the sticky milk will not smear them. The maidservant in a rich man's house performs all her duties, but her mind dwells on her home in the country. This is an example of doing duty in a detached way. You should renounce the world only in mind. But a sannyasi should renounce the world both inwardly and outwardly."

BRAHMO: "What is the meaning of the 'end of enjoyments'?"

MASTER: "I mean the enjoyment of 'woman and gold'. It is risky to put a typhoid patient in a room where pitchers of water and jugs of pickled tamarind are kept. Most people don't feel any longing for God unless they have once passed through the experience of wealth, name, fame, creature comforts, and the like, that is to say, unless they have seen through these enjoyments."

BRAHMO: "Who is really bad, man or woman?"

MASTER: "As there are women endowed with vidyasakti, so also there are women with avidyasakti. A woman endowed with spiritual attributes leads a man to God, but a woman who is the embodiment of delusion makes him forget God and drowns him in the ocean of worldliness.

"This universe is created by the Mahamaya (The inscrutable Power of Illusion.) of God. Mahamaya contains both vidyamaya, the illusion of knowledge, and avidyamaya, the illusion of ignorance. Through the help of vidyamaya one cultivates such virtues as the caste for holy company, knowledge, devotion, love, and renunciation. Avidyamaya consists of the five elements and the objects of the five senses — form, Flavour, smell, touch, and sound. These make one forget God."

BRAHMO: "If the power of avidya is the cause of ignorance, then why has God created it?"

MASTER: "That is His play. The glory of light cannot be appreciated without darkness. Happiness cannot be understood without misery. Knowledge edge of good is possible because of knowledge of evil.

"Further, the mango grows and ripens on account of the covering skin, You throw away the skin when the mango is fully ripe and ready to be eaten. It is possible for a man to attain gradually to the Knowledge of Brahman because of the covering skin of maya. Maya in its aspects of vidya and avidya may be likened to the skin of the mango. Both are necessary."

BRAHMO: "Sir, is it good to worship God with form, an image of the Deity made of clay?"

MASTER: "You do not accept God with form. That is all right. The image is not meant for you. For you it is good to deepen your feeling toward your own Ideal. From the worshippers of the Personal God you should learn their yearning — for instance, Sri Krishna's attraction for Radha. You should learn from the worshippers of the Personal God their love for their Chosen Ideal. When the believers in the Personal God worship the images of Kali and Durga, with what feeling they cry from the depths of their souls, 'Mother! O Mother!' How much they love the Deity! You should accept that feeling. You don't have to accept the image."

BRAHMO: "How does one cultivate the spirit of dispassion? Why don't all attain it?"

MASTER: "Dispassion is not possible unless there is satiety through enjoyment. You can easily cajole a small child with candies or toys. But after eating the candies and finishing its play, it cries, "I want to go to my mother.' Unless you take the child to its mother, it will throw away the toy and scream at the top of its voice."

The members of the Brahmo Samaj are opposed to the traditional guru system of orthodox Hinduism. Therefore the Brahmo devotee asked the Master about it.

BRAHMO: "Is spiritual knowledge impossible without a guru?"

MASTER: "Satchidananda alone is the Guru. If a man in the form of a guru awakens spiritual consciousness in you, then know for certain that it is God the Absolute who has assumed that human form for your sake. The guru is like a companion who leads you by the hand. After the realization of God, one loses the distinction between the guru and the disciple. 'That creates a very difficult situation; there the guru and the disciple do not see each other.'1 It was for this reason that Janaka said to Sukadeva, 'Give me first my teacher's fee if you want me to initiate you into the Knowledge of Brahman.' For the distinction between the teacher and the disciple ceases to exist after the disciple attains to Brahman. The relationship between them remains as long as the disciple does not see God."

It was dusk. Some of the Brahmo devotees said to the Master, "Perhaps it is time for your evening devotions."

MASTER: "No, it isn't exactly that. One should pass through these disciplines in the beginning. Later one doesn't need the rituals of formal worship or to follow the injunctions."

After dusk the preacher of the Brahmo Samaj conducted the service from the pulpit. The service was interspersed with recitations from the Upanishads and the singing of Brahmo songs.

After the service the Master and the preacher conversed.

MASTER: "Well, it seems to me that both the formless Deity and God with form are real. What do you say?"

PREACHER: "Sir, I compare the formless God to the electric current, which is not seen with the eyes but can be felt."

MASTER: "Yes, both are true. God with form is as real as God without form. Do you know what describing God as being formless only is like? It is like a man's playing only a monotone on his flute, though it has seven holes. But on the same instrument another man plays different melodies. Likewise, in how many ways the believers in a Personal God enjoy Him! They enjoy Him through many different attitudes: the serene attitude, the attitude of a servant, a friend, a mother, a husband, or a lover.

"You see, the thing is somehow or other to get into the Lake of the Nectar of Immortality. Suppose one person gets into It by propitiating the Deity with hymns and worship, and you are pushed into It. The result will be the same. Both of you will certainly become immortal.

"I give the Brahmos the illustration of water and ice. Satchidananda is like an endless expanse of water. The water of the great ocean in cold regions freezes into blocks of ice. Similarly, through the cooling influence of divine love, Satchidananda assumes forms for the sake of the bhaktas. The rishis had the vision of the supersensuous Spirit-form and talked with It. But devotees acquire a 'love body', and with its help they see the Spirit-form of the Absolute.

"It is also said in the Vedas that Brahman is beyond mind and words. The heat of the sun of Knowledge melts the ice-like form of the Personal God. On attaining the Knowledge of Brahman and communing with It in nirvikalpa samadhi, one realizes Brahman, the Infinite, without form or shape and beyond mind and words.

"The nature of Brahman cannot be described. About It one remains silent. Who can explain the Infinite in words? However high a bird may soar, there are regions higher still. What do you say?"

PREACHER: "Yes, sir, it is so stated in the Vedanta philosophy."

MASTER: "Once a salt doll went to the ocean to measure its depth. But it could not come back to give a report. According to one school of thought, sages like Sukadeva saw and touched the Ocean of Brahman, but did not plunge into It.

"Once I said to Vidyasagar, 'Everything else but Brahman has been polluted, as it were, like food touched by the tongue.' In other words, no one has been able to describe what Brahman is. A thing once uttered by the tongue becomes polluted. Vidyasagar, great pundit though he was, was highly pleased with my remarks.

"It is said that there are places near Kedar (A high peak in the Himalayas, which is a place of pilgrimage for the Hindus.) that are covered with eternal snow; he who climbs too high cannot come back. Those who have tried to find out what there is in the higher regions, or what one feels there, have not come back to tell us about it.

"After having the vision of God man is overpowered with bliss. He becomes silent. Who will speak? Who will explain?

"The king lives beyond seven gates. At each gate sits a man endowed with great power and glory. At each gate the visitor asks, 'Is this the king?' The gate-keeper answers, 'No. Not this, not this.' The visitor passes through the seventh gate and becomes overpowered with joy. He is speechless. This time he doesn't have to ask, 'Is this the king?' The mere sight of him removes all doubts."

PREACHER: "Yes, sir, it is so described in Vedanta."

MASTER: "When the Godhead is thought of as creating, preserving, and destroying. It is known as the Personal God, Saguna Brahman, or the Primal Energy, Adyasakti. Again, when It is thought of as beyond the three gunas, then It is called the Attributeless Reality, Nirguna Brahman, beyond speech and thought; this is the Supreme Brahman, Parabrahman.

"Under the spell of God's maya man forgets his true nature. He forgets that he is heir to the infinite glories of his Father. This divine maya is made up of three gunas. And all three are robbers; for they rob man of all his treasures and make him forget his true nature. The three gunas are sattva, rajas, and tamas. Of these, sattva alone points the way to God. But even sattva cannot take a man to God.

"Let me tell you a story. Once a rich man was passing through a forest, when three robbers surrounded him and robbed him of all his wealth. After snatching all his possessions from him, one of the robbers said: 'What's the good of keeping the man alive? Kill him.' Saying this, he was about to strike their victim with his sword, when the second robber interrupted and said: 'There's no use in killing him. Let us bind him fast and leave him here. Then he won't be able to tell the police.' Accordingly the robbers tied him with a rope, left him, and went away.

"After a while the third robber returned to the rich man and said: 'Ah! You're badly hurt, aren't you? Come, I'm going to release you.' The third robber set the man free and led him out of the forest. When they came near the highway, the robber said, 'Follow this road and you will reach home easily.' 'But you must come with me too', said the man. 'You have done so much for me. We shall all be happy to see you at our home.' 'No,' said the robber, 'it is not possible for me to go there. The police will arrest me.' So saying, he left the rich man after pointing out his way.

"Now, the first robber, who said: 'What's the good of keeping the man alive? Kill him', is tamas. It destroys. The second robber is rajas, which binds a man to the world and entangles him in a variety of activities. Rajas makes him forget God. Sattva alone shows the way to God. It produces virtues like compassion, righteousness, and devotion. Again, sattva is like the last step of the stairs. Next to it is the roof. The Supreme Brahman is man's own abode. One cannot attain the Knowledge of Brahman unless one transcends the three gunas."

PREACHER: "You have given us a fine talk, sir."

MASTER (with a smile): "Do you know the nature of devotees? When one devotee meets another, he says, 'Let me speak and you listen; and when you speak I shall listen.' You are a preacher and teach so many people! You are a steamship, and I am a mere fishing-boat." (All laugh.)

Wednesday, May 2, 1883

About five o'clock in the afternoon Sri Ramakrishna arrived at the temple of the Brahmo Samaj in Nandanbagan, accompanied by M., Rakhal, and a few other devotees. At first the Master sat in the drawing-room on the ground floor, where the Brahmo devotees gradually assembled. Rabindranath Tagore and a few other members of the Tagore family were present on this occasion.

Sri Ramakrishna was asked to go to the worship hall on the second floor. A dais had been built on the eastern side of the room. There were a few chairs and a piano in the hall. The Brahmo worship was to begin at dusk.

As soon as the Master entered the worship hall he bowed low before the dais. Having taken his seat, he said to M. and the other devotees, "Narendra once asked me, 'What good is there in bowing before the Brahmo Samaj temple?' The sight of the temple recalls to my mind God alone; then God-Consciousness is kindled in my mind. God is present where people talk about Him. One feels there the presence of all the holy places. Places of worship recall God alone to my mind.

"Once a devotee was overwhelmed with ecstasy at the sight of a babla-tree. The idea flashed in his mind that the handle of the axe used in the garden of the temple of Radhakanta was made from the wood of the babla. Another devotee had such devotion for his guru that he would be overwhelmed with divine feeling at the sight of his guru's neighbours. Krishna-consciousness would be kindled in Radha's mind at the sight of a cloud, a blue dress, (Krishna had a dark-blue complexion.) or a painting of Krishna. She would become restless and cry like a mad person, 'Krishna, where art Thou?'"

GHOSAL: "But madness is not desirable."

MASTER: "What do you mean? Was Radha's madness the madness that comes from brooding over worldly objects and makes one unconscious? One attains that madness by meditating on God. Haven't you heard of love-madness and knowledge madness?"

A BRAHMO DEVOTEE: "How can one realize God?"

MASTER: "By directing your love to Him and constantly reasoning that God alone is real and the world illusory. The aswattha tree alone is permanent; its fruit is transitory."

BRAHMO: "We have passions like anger and lust. What shall we do with these?"

MASTER: "Direct the six passions to God. The impulse of lust should be turned into the desire to have intercourse with Atman. Feel angry at those who stand in your way to God. Feel greedy for Him. If you must have the feeling of I and mine, then associate it with God. Say, for instance, 'My Rama, my Krishna.' If you must have pride, then feel like Bibhishana, who said, 'I have touched the feet of Rama with my head; I will not bow this head before anyone else.'"

BRAHMO: "If it is God that makes me do everything, then I am not responsible for my sins."

MASTER (with a smile): "Yes, Duryodhana also said that. 'O Krishna, I do what Thou, seated in my heart, makest me do.' If a man has the firm conviction that God alone is the Doer and he is His instrument, then he cannot do anything sinful. He who has learnt to dance correctly never makes a false step. One cannot even believe in the existence of God until one's heart becomes pure."

Sri Ramakrishna looked at the devotees assembled in the worship hall and said: "It is very good to gather in this way, now and then, and think of God and sing His name and glories. But the worldly man's yearning for God is momentary. It lasts as long as a drop of water on a red-hot frying-pan."

The worship was about to begin, and the big hall was filled with Brahmo devotees. Some of the Brahmo ladies sat on chairs, with music books in their hands. The songs of the Brahmo Samaj were sung to the accompaniment of harmonium and piano. Sri Ramakrishna's joy was unbounded. The invocation was followed by a prayer, and then the worship began. The acharyas, seated on the platform, recited from the Vedas:

Om. Thou art our Father. Give us right knowledge; do not destroy us! We bow to Thee.

The Brahmo devotees chanted in chorus with the acharyas:

Om. Brahman is Truth, Knowledge, Infinity. It shines as Bliss and Immortality. Brahman is Peace, Blessedness, and the One without a Second; It is pure and unstained by sin.

The acharyas chanted in praise of God:

Om. O Reality, Cause of the Universe, we bow to Thee!

Then the acharyas chanted their prayer together:

From the unreal lead us to the Real; from darkness lead us to Light; from death lead us to Immortality. Reach us through and through, O Rudra, and protect us evermore with Thy Compassionate Face.

As Sri Ramakrishna heard these hymns, he went into a spiritual mood.

After this an acharya read a paper.

The worship was over. Most of the devotees went downstairs or to the courtyard for fresh air while the refreshments were being made ready. It was about nine o'clock in the evening. The hosts were so engrossed with the other invited guests that they forgot to pay any attention to Sri Ramakrishna.

MASTER (to Rakhal and the other devotees): "What's the matter? Nobody is paying any attention to us!"

RAKHAL (angrily): "Sir, let us leave here and go to Dakshineswar."

MASTER (with a smile): "Keep quiet! The carriage hire is three rupees and two annas. Who will pay that? Stubbornness won't get us anywhere. You haven't a penny, and you are making these empty threats! Besides, where shall we find food at this late hour of the night?"

After a long time dinner was announced. The devotees were asked to take their seats. The Master, with Rakhal and the others, followed the crowd to the second floor. No room could be found for him inside the hall. Finally, with great difficulty, a place was found tor him in a dusty corner. A brahmin woman served some curry, but Sri Ramakrishna could not eat it. He ate luchi with salt and took some sweets.

There was no limit to the Master's kindness. The hosts were mere youngsters; how could he be displeased with them, even though they did not show him proper respect? Further, it would have been inauspicious for the household if a holy man had left the place without taking food. Finally, the feast had been prepared in the name of God.

Sri Ramakrishna got into a carriage: but who was to pay the hire? The hosts could not be found. Referring to this incident afterwards, the Master said to the devotees, jokingly: "The boys went to our hosts for the carriage hire. First they were put out, but at last they managed to get together three rupees. Our hosts refused to pay the extra two annas and said, 'No, that will do.'"

Sunday, May 13, 1883

The Master paid a visit to the Hari-Bhakti-Pradavini Sabha of Kansharipara, in Calcutta, on the anniversary day of that religious society.

Kirtan and other forms of devotional music had been arranged for the occasion. The songs centred round the Vrindavan episode of Sri Krishna's life. The theme was Radha's pique because of Sri Krishna's having visited Chandravali, another of the gopis of Vrindavan. Radha's friends tried to console her and said to her: "Why are you piqued? It seems you are not thinking of Krishna's happiness, but only of your own." Radha said to them: "I am not angry at His going to Chandravali's grove. But why should He go there? She doesn't know how to take care of Him."

May 20, 1883

The following Sunday a kirtan was arranged at the house of Ram, one of the Master's householder devotees. Sri Ramakrishna graced the occasion with his presence. The musicians sang about Radha's pangs at her separation from Krishna:

Radha said to her friends: "I have loved to see Krishna from my childhood. My finger-nails are worn off from counting the days on them till I shall see Him. Once He gave me a garland. Look, it has withered, but I have not yet thrown it away. Alas! Where has the Moon of Krishna risen now? Has that Moon gone away from my firmament, afraid of the Rahu2 of my pique? Alas! Shall I ever see Krishna again? O my beloved Krishna, I have never been able to look at You to my heart's complete satisfaction. I have only one pair of eyes; they blink and so hinder my vision. And further, on account of streams of tears I could not see enough of my Beloved. The peacock feather on the crown of His head shines like arrested lightning. The peacocks, seeing Krishna's dark-cloud complexion, would dance in joy, spreading their tails. O friends, I shall not be able to keep my life-breath. After my death, place my body on a branch of the dark tamala tree and inscribe on my body Krishna's sweet name."

The Master said: "God and His name are identical; that is the reason Radha said that. There is no difference between Rama and His holy name."

May 27, 1883

Sri Ramakrishna was in his room at Dakshineswar, conversing with tlie devotees. It was about nine o'clock in the morning.

MASTER (to M. and the other devotees): "It is not good to harbour malice. The Saktas, the Vaishnavas, and the Vedantists quarrel among themselves. That is not wise. Padmalochan was court pundit of the Maharaja of Burdwan. Once at a meeting the pundits were discussing whether Siva was superior to Brahma, or Brahma to Siva. Padmalochan gave an appropriate reply. 'I don't know anything about it', said he. 'I haven't talked either to Siva or to Brahma.'

"If people feel sincere longing, they will find that all paths lead to God. But one should have nishtha, single-minded devotion. It is also described as chaste and unswerving devotion to God. It is like a tree with only one trunk shooting straight up. Promiscuous devotion is like a tree with five branches. Such was the single-minded devotion of the gopis to Krishna that they didn't care to look at anyone but the Krishna they had seen at Vrindavan — the Shepherd Krishna, bedecked with a garland of yellow wild-flowers and wearing a peacock feather on His crest. At the sight of Krishna at Mathura with a turban on His head and dressed in royal robes, the gopis pulled down their veils. They would not look at His face. 'Who is this man?' they said. 'Should we violate our chaste love for Krishna by talking to him?'

"The devotion of the wife to her husband is also an instance of unswerving love. She feeds her brothers-in-law as well, and looks after their comforts, but she has a special relationship with her husband. Likewise, one may have that single-minded devotion to one's own religion; but one should not on that account hate other faiths. On the contrary, one should have a friendly attitude toward them."

The Master bathed in the Ganges and then went to the Kali temple with M. He sat before the image and offered flowers at the feet of the Divine Mother. Now and then he put flowers on his own head and meditated.

After a long time he stood up. He was in a spiritual mood and danced before the image, chanting the name of Kali. Now and again he said: "O Mother! O Destroyer of suffering! O Remover of grief and agony!" Was he teaching people thus to pray to the Mother of the Universe with a yearning heart, in order to get rid of the suffering inevitable in physical life?

Sri Ramakrishna returned to his room and sat on the west porch. Rakhal, M., Nakur Vaishnav, and other devotees were with him. Nakur had been known to the Master for about twenty-five years. He was a devotee of Gauranga and had a small shop which Sri Ramakrishna had often visited when he first came to Calcutta from Kamarpukur.

Still overpowered with divine ecstasy, the Master sang:

O Kali, my Mother full of Bliss! Enchantress of the almighty Siva!
In Thy delirious joy Thou dancest, clapping Thy hands together!
Eternal One! Thou great First Cause, clothed in the form of the Void!
Thou wearest the moon upon Thy brow.
Where didst Thou find Thy garland of heads before the universe was made?

Thou art the Mover of all that move, and we are but Thy helpless toys;
We move alone as Thou movest us and speak as through us Thou speakest.
But worthless Kamalakanta says, fondly berating Thee:
Confoundress! With Thy flashing sword
Thoughtlessly Thou hast put to death my virtue and my sin alike!

He sang again:

Mother, Thou art our sole Redeemer,
Thou the Support or the three gunas,
Higher than the most high.
Thou art compassionate, I know,
Who takest away our bitter grief.

Sandhya art Thou, and Gayatri;
Thou dost sustain this universe.
Mother, the Help art Thou
Of those that have no help but Thee,
O Eternal Beloved of Siva!

Thou art in earth, in water Thou;
Thou liest at the root of all.
In me, in every creature,
Thou hast Thy home; though clothed with form,
Yet art Thou formless Reality.

The Master sang a few more songs in praise of the Divine Mother. Then he said to the devotees: "It is not always best to tell householders about the sorrows of life. They want bliss. Those who suffer from chronic poverty can go without food for a day or two. But it is not wise to talk about the sorrows and miseries of life to those who suffer if their food is delayed a few minutes. Vaishnavcharan used to say: 'Why should one constantly dwell on sin? Be merry!'"

While the Master was resting after his midday meal, Manohor Goswami, a singer of kirtan, arrived. He sang about the ecstatic love of Gauranga and the divine episode of Vrindavan. The Master was absorbed in a deep spiritual mood. He tore off his shirt and said, to the melody of the kirtan, assuming the attitude of Radha: "O Krishna, my Beloved! O friends, bring Krishna to me. Then you will be real friends. Or take me to Him, and I will be your slave for ever."

The musician sat spellbound at Sri Ramakrishna's ecstasy; then he said with folded hands, "Won't you please rid me of my worldliness?"

MASTER: "You are like the holy man who went about the city after first finding a lodging. You are a sweet person and express many sweet ideas."

MUSICIAN: "Sir, I am like the bullock that only carries the bag of sugar but cannot taste it. Alas, I myself do not enjoy the sweetness of divine bliss."

The melodious music went on, and all were filled with joy.

Saturday, June 2, 1883

Sri Ramakrishna had been invited to visit the homes of his devotees Balaram, Adhar, and Ram in Calcutta. Devotional music had been arranged by Adhar and Ram. The Master was accompanied in the carriage by Rakhal, M., and others.

As they drove along, Sri Ramakrishna said to the devotees: "You see, sin flies away when love of God grows in a man's heart, even as the water of the reservoir dug in a meadow dries up under the heat of the sun. But one cannot love God if one feels attracted to worldly things, to 'woman and gold'. Merely taking the vow of monastic life will not help a man if he is attached to the world. It is like swallowing your own spittle after spitting it out on the ground."

After a few minutes the Master continued: "The members of the Brahmo Samaj do not accept God with form. Narendra says that God with form is a mere idol. He says further: 'What? He (Referring to the Master.) still goes to the Kali temple!'"

Sri Ramakrishna and his party arrived at Balaram's house. Yajnanath of Nandanbagan came to invite the Master to his house at four o'clock in the afternoon. Sri Ramakrishna agreed to go if he felt well. After Yajnanath's departure the Master went into an ecstatic mood. He said to the Divine Mother: "Mother, what is all this? Stop! What are these things Thou art showing to me? What is it that Thou dost reveal to me through Rakhal and others? The form is disappearing. But, Mother, what people call 'man' is only a pillow-case, nothing but a pillow-case. Consciousness is Thine alone.

"The modern Brahmajnanis have not tasted Thy sweet bliss. Their eyes look dry and so do their faces. They won't achieve anything without ecstatic love of God.

"Mother, once I asked Thee to give me a companion just like myself. Is that why Thou hast given me Rakhal?"

The Master went to Adhar's house, where arrangements were being made for the kirtan. Many devotees and neighbours had gathered in Adhar's drawing-room, anxious to listen to the Master's words.

MASTER (to the devotees): "Both worldliness and liberation depend on God's will. It is God alone who has kept man in the world in a state of ignorance; and man will be free when God, of His own sweet will, calls him to Himself. It is like the mother calling the child at meal-time, when he is out playing. When the time comes for setting a man free, God makes him seek the company of holy men. Further, it is God who makes him restless for spiritual life."

A NEIGHBOUR: "What kind of restlessness, sir?"

MASTER: "Like the restlessness of a clerk who has lost his job. He makes the round of the offices daily and asks whether there is any vacancy. When that restlessness comes, man longs for God. A fop, seated comfortably with one leg over the other, chewing betel-leaf and twirling his moustaches — a carefree dandy —, cannot attain God."

NEIGHBOUR: "Can one get this longing for God through frequenting the company of holy men?"

MASTER: "Yes, it is possible. But not for a confirmed scoundrel. A sannyasi's kamandalu, made of bitter gourd, travels with him to the four great places of pilgrimage but still does not lose its bitterness."

The kirtan began. The musician sang of Sri Krishna's life in Vrindavan:

RADHA: "Friend, I am about to die. Give me back my Krishna."

FRIEND: "But, Radha, the cloud of Krishna was ready to burst into rain. It was yourself who blew it away with the strong wind of your pique. You are certainly not happy to see Krishna happy; or why were you piqued?"

RADHA: "But this pride was not mine. My pride has gone away with Him who made me proud."

After the music Sri Ramakrishna conversed with the devotees.

MASTER: "The gopis worshipped Katyayani in order to be united with Sri Krishna. Everyone is under the authority of the Divine Mother, Mahamaya, the Primal Energy. Even the Incarnations of God accept the help of maya to fulfil their mission on earth. Therefore they worship the Primal Energy. Don't you see how bitterly Rama wept tor Sita? 'Brahman weeps, ensnared in the meshes of maya.'

"Vishnu incarnated himself as a sow in order to kill the demon Hiranyaksha. After killing the demon, the sow remained quite happy with her young ones. Forgetting her real nature, she was suckling them very contentedly. The gods in heaven could not persuade Vishnu to relinquish His sow's body and return to the celestial regions. He was absorbed in the happiness of His beast form. After consulting among themselves, the gods sent Siva to the sow. Siva asked the sow, 'Why have you forgotten yourself?' Vishnu replied through the sow's body, 'Why, I am quite happy here.' Thereupon with a stroke of his trident Siva destroyed the sow's body, and Vishnu went back to heaven."

From Adhar's house Sri Ramakrishna went to Ram's house. Ramchandra Dutta, one of the chief householder disciples of the Master, lived in Calcutta. He had been one of the first to announce the Master as an Incarnation of God. The Master had visited his house a number of times and unstintingly praised the devotion and generosity of this beloved disciple. A few of the Master's disciples made Ram's house virtually their own dwelling-place.

Ram had arranged a special festival to celebrate the Master's visit. The small courtyard was nicely decorated. A kathak, seated on a raised platform, was reciting from the Bhagavata when the Master arrived. Ram greeted him respectfully and seated him near the reader. The disciple was extremely happy. The kathak was in the midst of the story of King Harischandra.

The great King Harischandra of the Purana was the embodiment of generosity. No one ever went away from him empty-handed. Now, the sage Viswamitra, wanting to test the extent of the king's charity, extracted from him a promise to grant any boon that he might ask, Then the sage asked for the gift of the sea-girt world, of which Harischandra was king. Without the slightest hesitation the king gave away his kingdom. Then Viswamitra demanded the auxiliary fee, which alone makes charity valid and meritorious.

The kathak continued his recitation:

Viswamitra said to the king; "O King, you have given away the entire world, which was your kingdom. It now belongs to me; you cannot claim any place here. But you may live in Benares, which belongs to Siva, I shall lead you there with your wife Saibya, and Rohitasva, your son. There you can procure the auxiliary fee that you owe me." The royal family, accompanied by the sage, reached Benares and visited the temple of Siva.

At the very mention of Siva, the Master went into spiritual mood and repeated the holy name several times indistinctly.

The kathak continued:

The king could not procure the fee and was compelled to sell Saibya, his royal consort, to a brahmin. With her went Prince Rohitasva. But since even that was not enough to redeem his pledge to the sage, Harischandra sold himself to an untouchable who kept a cremation ground. He was ordered to supervise the cremations.

One day, while plucking flowers for his brahmin master. Prince Rohitasva was bitten by a venomous snake and that very night died. The cruel brahmin would not leave his bed to help the poor mother cremate the body. The night was dark and stormy. Lightning rent the black clouds. Saibya started for the cremation ground alone, carrying the body of her son in her arms. Smitten with fear and overpowered with grief, the queen filled heaven and earth with her wailing. Arriving at the cremation ground, she did not recognize her husband, who demanded the usual fee for the cremation. Saibya was penniless and wept bitterly at her unending misfortunes. The impenetrable darkness was illumined only by the terrible flames of the cremation pyres. Above her the thunder roared, and before her the uncouth guardian of the cremation ground demanded his fee. She who had once been queen of the world sat there with her only child dead and cold on her lap.

The devotees burst into tears and loudly lamented this tragic episode of a royal life. And what was the Master doing? He was listening to the recital with rapt attention. Tear-drops appeared in his eyes and he wiped them away.

The kathak continued:

When the queen, wailing bitterly, uttered the name of her husband, Harischandra at once recognized his wife and son. Then the two wept for the dead prince. Yet in all these misfortunes the king never once uttered a word of regret for his charity.

Finally the sage Viswamitra appeared and told them that he had only wanted to put the king's charitable impulses to a crucial test. Then, through his spiritual power, the sage brought the prince back to life and returned to the king his lost kingdom.

Sri Ramakrishna asked the kathak to recite the episode of Uddhava, the friend and devotee of Krishna.

At the request of Krishna, Uddhava had gone to Vrindavan to console the cowherds and the gopis, who were sore at heart because of their separation from their beloved Krishna.

The kathak said:

When Uddhava arrived at Vrindavan, the gopis and cowherd boys ran to him eagerly and asked him; "How is our Krishna? Has He forgotten us altogether? Doesn't He even speak our names?" So saying, some of them wept. Others accompanied him to various places in Vrindavan still filled with Krishna's sweet memory. They said; "Here it was that Krishna lifted up Mount Govardhan, and here He killed the demons sent by the evil-minded Kamsa. In this meadow He tended His cows; here on the bank of the Jamuna He sported with the gopis. Here He played with the cowherd boys, and here in these groves He met the gopis secretly." Uddhava said to them: "Why are you so grief-stricken at Krishna's absence? He resides in all beings as their indwelling Spirit. He is God Himself, and nothing can exist without God." "But", said the gopis, "we do not understand all that. We can neither read nor write. We know only our Krishna of Vrindavan, who played with us here in so many ways." Uddhava said: "Krishna is God Himself. By meditating on Him, man escapes from birth and death in the world and attains liberation." The gopis said: "We do not understand big words like 'liberation'. We want to see the Krishna of our hearts."

The Master listened to the story from the Bhagavata with great attention and said at last, "Yes, the gopis were right."

Then he sang:

Though I3 am never loath to grant salvation,
I hesitate indeed to grant pure love.
Whoever wins pure love surpasses all;
He is adored by men;
He triumphs over the three worlds.

Listen, Chandravali!4 I shall tell you of love:
Mukti a man may gain, but rare is bhakti.
Solely for pure love's sake did I become
King Vali's door-keeper
Down in his realm in the nether world. 5

Alone in Vrindavan can pure love be found;
Its secret none but the gopas and gopis know.
For pure love's sake I dwelt in Nanda's house;
Taking him as My father,
I carried his burdens on My head.

The Master said to the kathak: "The gopis had ecstatic love, unswerving and single-minded devotion to one ideal. Do you know the meaning of devotion that is not loyal to one ideal? It is devotion tinged with intellectual knowledge. It makes one feel: 'Krishna has become all these. He alone is the Supreme Brahman. He is Rama, Siva, and Sakti.' But this element of knowledge is not present in ecstatic love of God. Once Hanuman came to Dwaraka and wanted to see Sita and Rama. Krishna said to Rukmini, His queen, 'You had better assume the form of Sita; otherwise there will be no escape from the hands of Hanuman.' (Because Rama and Sita were Hanuman's Chosen Ideals.) "Once the Pandava brothers performed the Rajasuya sacrifice. All the kings placed Yudhisthira on the royal throne and bowed low before him in homage. But Bibhishana, the King of Ceylon, said, 'I bow down to Narayana and to none else.' At these words the Lord Krishna bowed down to Yudhisthira. Only then did Bibhishana prostrate himself, crown and all, before him.

"Do you know what devotion to one ideal is like? It is like the attitude of a daughter-in-law in the family. She serves all the members of the family — her brothers-in-law, father-in-law, husband, and so forth —, bringing them water to wash their feet, fetching their towels, arranging their seats, and the like; but with her husband she has a special relationship.

"There are two elements in this ecstatic love: 'I-ness' and 'my-ness'. Yasoda used to think: 'Who would look after Gopala if I did not? He will fall ill if I do not serve Him.' She did not look on Krishna as God. The other element is 'my-ness'. It means to look on God as one's own —'my Gopala'. Uddhava said to Yasoda: 'Mother, your Krishna is God Himself. He is the Lord of the Universe and not a common human being.' 'Oh!' exclaimed Yasoda. 'I am not asking you about your Lord of the Universe. I want to know how my Gopala fares. Not the Lord of the Universe, but my Gopala.'

"How faithful to Krishna the gopis were! After many entreaties to the door-keeper, the gopis entered the royal court in Mathura, where Krishna was seated as king. The door-keeper took them to Him; but at the sight of King Krishna wearing the royal turban, the gopis bent down their heads and said among themselves: 'Who is this man with a turban on his head? Should we violate our chaste love for Krishna by talking to him? Where is our beloved Krishna with the yellow robe and the bewitching crest with the peacock feather?'

"Did you observe the single-minded love of the gopis for Krishna? The ideal of Vrindavan is unique. I am told that the people of Dwaraka worship Krishna, the companion of Arjuna, but reject Radha."

A DEVOTEE: "Which is the better, ecstatic love or love mixed with knowledge?"

MASTER: "It is not possible to develop ecstatic love of God unless you love Him very deeply and regard Him as your very own.

"Listen to a story. Once three friends were going through a forest, when a tiger suddenly appeared before them. 'Brothers,' one of them exclaimed, 'we are lost!' 'Why should you say that?' said the second friend. 'Why should we be lost? Come, let us pray to God.' The third friend said: 'No. Why should we trouble God about it? Come, let us climb this tree.'

"The friend who said, 'We are lost!' did not know that there is a God who is our Protector. The friend who asked the others to pray to God was a jnani. He was aware that God is the Creator, Preserver, and Destroyer of the world. The third friend, who didn't want to trouble God with prayers and suggested climbing the tree, had ecstatic love of God. It is the very nature of such love that it makes a man think himself stronger than his Beloved. He is always alert lest his Beloved should suffer. The one desire of his life is to keep his Beloved from even being pricked in the foot by a thorn."

Ram served the Master and the devotees with delicious sweets.

1. ^Because the aspirant realizes, at that time, the oneness of existence and hence does not perceive the separate existence of the teacher.
2. ^Because the aspirant realizes, at that time, the oneness of existence and hence does not perceive the separate existence of the teacher.
3. ^The song represents Sri Krishna's words.
4. ^One of the gopis of Vrindavan.
5. ^An allusion to the story of Vali, narrated in the Purana. He was punished by the Lord for his excessive charity and was condemned to rule over the nether world. But he succeeded in extracting from the Lord the boon that He would be his door-keeper.

Master's attitude toward young disciples — His yearning for Narendra — Reminiscences of his God-intoxicated state — Reassurance to the devotees — Parable of the tigress — Parable of the false ascetic — The world is a dream — Parable of the farmer — Law of karma — Different kinds of samadhi — Paths of love and knowledge — Master's exhortation to a devotee to go forward — Reminiscences of boyhood — Earnestness in spiritual life extolled — Different manifestations of God — Traits of a true devotee — Seven planes of the Vedas — Advice to householders — Problem of good and evil — Result of yoga through bhakti — Different classes of men.

Monday, June 4, 1883

ABOUT NINE O'CLOCK in the morning the devotees began to arrive at the temple garden. Sri Ramakrishna was sitting on the porch of his room facing the Ganges. M., who had spent the previous night with the Master, sat near him. Balaram and several other devotees were present. Rakhal lay on the floor, resting his head on the Master's lap. For the past few days the Master had been regarding Rakhal as the Baby Krishna.

Seeing Trailokya1 passing on his way to the Kali temple, Sri Ramakrishna asked Rakhal to get up. Trailokya bowed to the Master.

MASTER (to Trailokya): "Was there no yatra performance last night?"2

TRAILOKYA: "No, sir. We couldn't conveniently arrange it."

MASTER: "What is done is done. But please see that this doesn't happen again. The traditions of the temple should be properly observed."

Trailokya gave a suitable reply and went on his way. After a while Ram Chatterji, the priest of the Vishnu temple, came up to Sri Ramakrishna.

MASTER: "Well, Ram, I told Trailokya that the yatra performance should not be omitted again. Was I right in saying that?"

RAM: "What of it, sir? Of course you were right. The traditions should be observed."

The Master asked Balaram to stay for his midday meal. Before the meal Sri Ramakrishna described to the devotees the days of his God-intoxication. Rakhal, M., Ramlal, and a few others were present.

MASTER: "Now and then Hazra comes forward to teach me. He says to me, 'Why do you think so much about the youngsters?' One day, as I was going to Balaram's house in a carriage, I felt greatly troubled about it. I said to the Divine Mother: 'Mother, Hazra admonishes me for worrying about Narendra and the other young boys. He asks me why I forget God and think about these youngsters.' No sooner did this thought arise in my mind than the Divine Mother revealed to me in a flash that it is She Herself who has become man. But She manifests Herself most clearly through a pure soul. At this vision I went into samadhi. Afterwards I felt angry with Hazra. I said to myself, 'That rascal made me miserable.' Then I thought: 'But why should I blame the poor man? How is he to know?'

"I know these youngsters to be Narayana Himself. At my first meeting with Narendra I found him completely indifferent to his body. When I touched his chest with my hand, he lost consciousness of the outer world. Regaining consciousness, Narendra said: 'Oh, what have you done to me? I have my father and mother at home!' The same thing happened at Jadu Mallick's house. As the days passed I longed more and more to see him. My heart yearned for him. One day at that time I said to Bholanath: (A clerk at the Dakshineswar temple garden.) 'Can you tell me why I should feel this way? There is a boy called Narendra, of the kayastha caste. Why should I feel so restless tor him?' Bholanath said: 'You will find the explanation in the Mahabharata. On coming down to the plane of ordinary consciousness, a man established in samadhi enjoys himself in the company of sattvic people. He feels peace of mind at the sight of such men.' When I heard this my mind was set at ease. Now and then I would sit alone and weep for the sight of Narendra.

"Oh, what a state of mind I passed through! When I first had that experience, I could not perceive the coming and going of day or night. People said I was insane. What else could they say? They made me marry. I was then in a state of God-intoxication. At first I felt worried about my wife. Then I thought she too would eat and drink and live like me.

"I visited my father-in-law's house. They arranged a kirtan. It was a great religious festival, and there was much singing of God's holy name. Now and then I would wonder about my future. I would say to the Divine Mother, 'Mother, I shall take my spiritual experiences to be real if the landlords of the country show me respect.' They too came of their own accord and talked with me.

"Oh, what an ecstatic state it was! Even the slightest suggestion would awaken my spiritual consciousness. I worshipped the 'Beautiful' in a girl fourteen years old. I saw that she was the personification of the Divine Mother. At the end of the worship I bowed before her and offered a rupee at her feet. One day I witnessed a Ramlila performance. I saw the performers to be the actual Sita, Rama, Lakshmana, Hanuman, and Bibhishana. Then I worshipped the actors and actresses who played those parts.

"At that time I used to invite maidens here and worship them, I found them to be embodiments of the Divine Mother Herself.

"One day I saw a woman in blue standing near the bakul-tree. She was a prostitute. But she instantly kindled in me the vision of Sita. I forgot the woman. I saw that it was Sita herself on her way to meet Rama after her rescue from Ravana in Ceylon. For a long time I remained in samadhi, unconscious of the outer world.

"Another day I had gone to the Maidan in Calcutta for fresh air. A great crowd had assembled there to watch a balloon ascension. Suddenly I saw an English boy leaning against a tree. As he stood there his body was bent in three places. The vision of Krishna came before me in a flash. I went into samadhi.

"Once, at Sihore, I fed the cowherd boys. I put sweetmeats into their hands. I saw that these boys were actually the cowherd boys of Vrindavan, and I partook of the sweetmeats from their hands.

"At that time I was almost unconscious of the outer world. Mathur Babu kept me at his Janbazar mansion a few days. While living there I regarded myself as the handmaid of the Divine Mother. The ladies of the house didn't feel at all bashful with me. They felt as free before me as women feel before a small boy or girl. I used to escort Mathur's daughter to her husband's chamber with the maidservant.

"Even now the slightest thing awakens God-Consciousness in me. Rakhal used to repeat the name of God half aloud. At such times I couldn't control myself. It would rouse my spiritual consciousness and overwhelm me."

Sri Ramakrishna went on describing the different experiences he had had while worshipping the Divine Mother as Her handmaid. He said: "Once I imitated a professional woman singer for a man singer. He said my acting was quite correct and asked me where I had learnt it." The Master repeated his imitation for the devotees, and they burst into laughter.

After his noon meal the Master took a short rest. Manilal Mallick, an old member of the Brahmo Samaj, entered the room and sat down after saluting the Master, who was still lying on his bed. Manilal asked him questions now and then, and the Master, still half asleep, answered with a word or two. Manilal said that Shivanath admired Nityagopal's spiritual state. The Master asked in a sleepy tone what they thought of Hazra.

Then Sri Ramakrishna sat up on his bed and told Manilal about Bhavanath's devotion to God.

MASTER: "Ah, what an exalted state he is in! He has hardly begun to sing about God before his eyes fill with tears. The very sight of Harish made him ecstatic. He said that Harish was very lucky. He made the remark because Harish was spending a few days here, now and then, away from his home."

Sri Ramakrishna asked M., "Well, what is the cause of bhakti? Why should the spiritual feeling of young boys like Bhavanath be awakened?" M. remained silent.

MASTER: "The fact is, all men may look alike from the outside, but some of them have fillings of 'condensed milk'. Cakes may have fillings of condensed milk or powdered black grams, but they all look alike from the outside. The desire to know God, ecstatic love of Him, and such other spiritual qualities are the 'condensed milk'."

Sri Ramakrishna spoke reassuringly to the devotees.

MASTER (to M.): "Some think: 'Oh, I am a bound soul. I shall never acquire knowledge and devotion.' But if one receives the guru's grace, one has nothing to fear. Once a tigress attacked a flock of goats. As she sprang on her prey, she gave birth to a cub and died. The cub grew up in the company of the goats. The goats ate grass and the cub followed their example. They bleated; the cub bleated too. Gradually it grew to be a big tiger. One day another tiger attacked the same flock. It was amazed to see the grass-eating tiger. Running after it, the wild tiger at last seized it, whereupon the grass-eating tiger began to bleat. The wild tiger dragged it to the water and said: 'Look at your face in the water. It is just like mine. Here is a little meat. Eat it.' Saying this, it thrust some meat into its mouth. But the grass-eating tiger would not swallow it and began to bleat again. Gradually, however, it got the taste for blood and came to relish the meat. Then the wild tiger said: 'Now you see there is no difference between you and me. Come along and follow me into the forest.'

"So there can be no fear if the guru's grace descends on one. He will let you know who you are and what your real nature is.

"I£ the devotee practises spiritual discipline a little, the guru explains everything to him. Then the disciple understands for himself what is real and what is unreal. God alone is real, and the world is illusory.

"One night a fisherman went into a garden and cast his net into the lake in order to steal some fish. The owner heard him and surrounded him with his servants. They brought lighted torches and began to search for him. In the mean time the fisherman smeared his body with ashes and sat under a tree, pretending to be a holy man. The owner and his men searched a great deal but could not find the thief. All they saw was a holy man covered with ashes, meditating under a tree. The next day the news spread in the neighbourhood that a great sage was staying in the garden. People gathered there and saluted him with offerings of fruit, flowers, and sweets. Many also offered silver and copper coins. 'How strange!' thought the fisherman. 'I am not a genuine holy man, and still people show such devotion to me. I shall certainly realize God if I become a true sadhu. There is no doubt about it.'

"If a mere pretence of religious life can bring such spiritual awakening, you can imagine the effect of real sadhana. In that state you will surely realize what is real and what is unreal. God alone is real, and the world is illusory."

One of the devotees said to himself: "Is the world unreal, then? The fisherman, to be sure, renounced worldly life. What, then, will happen to those who live in the world? Must they too renounce it?" Sri Ramakrishna, who could see into a man's innermost thought, said very tenderly: "Suppose an office clerk, has been sent to jail. He undoubtedly leads a prisoner's life there. But when he is released from jail, does he cut capers in the street? Not at all. He gets a job as a clerk again and goes on working as before. Even after attaining Knowledge through the guru's grace, one can very well live in the world as a jivanmukta." Thus did Sri Ramakrishna reassure those who were living as householders.

MANILAL: "Sir, where shall I meditate on God when I perform my daily worship?"

MASTER: "Why, the heart is a splendid place. Meditate on God there."

Manilal, a member of the Brahmo Samaj, believed in a formless God. Addressing him, the Master said: "Kabir used to say: 'God with form is my Mother, the formless God my Father. Whom should I blame? Whom should I adore? The two sides of the scales are even.' During the day-time Haladhari used to meditate on God with form, and at night on the formless God. Whichever attitude you adopt, you will certainly realize God if you have firm faith. You may believe in God with form or in God without form, but your faith must be sincere and whole-hearted. Sambhu Mallick used to come on foot from Baghbazar to his garden house at Dakshineswar. One day a friend said to him: 'It is risky to walk such a long distance. Why don't you come in a carriage?' At that Sambhu's face turned red and he exclaimed: 'I set out repeating the name of God! What danger can befall me?' Through faith alone one attains everything. I used to say, 'I shall take all this (His spiritual experiences.) to be true if I meet a certain person or if a certain officer of the temple garden talks to me.' What I would think of would invariably come to pass."

M. had studied English logic. In the chapters on fallacies he had read that only superstitious people believed in the coincidence of morning dreams with actual events. Therefore he asked the Master, "Was there never any exception?"

MASTER: "No. At that time everything happened that way. I would repeat the name of God and believe that a certain thing would happen, and it would invariably come to pass. (To Manilal) But you must remember, unless one is guileless and broad-minded, one cannot have such faith. Bony people, the hollow-eyed, the cross-eyed — people with physical traits like those cannot easily acquire faith. What can a man do if there are evil omens on all sides?"

It was dusk. The maidservant entered the room and burnt incense. Manilal and some other devotees left for Calcutta. M. and Rakhal were in the room. The Master was seated on his small couch absorbed in meditation on the Divine Mother. There was complete silence.

After a time Bhagavati, an old maidservant of the temple proprietor, entered the room and saluted the Master from a distance. Sri Ramakrishna bade her sit down. The Master had known her for many years. In her younger days she had lived a rather immoral life; but the Master's compassion was great. Soon he began to converse with her.

MASTER: "Now you are pretty old. Have you been feeding the Vaishnavas and holy men, and thus spending your money in a noble way?"

BHAGAVATI (smiling): "How can I say that?"3

MASTER: "Have you been to Vrindavan, Benares, and the other holy places?"

BHAGAVATI (shrinkingly): "How can I say that? — I have built a bathing-place, and my name is inscribed there on a slab."

MASTER: "Indeed!"

BHAGAVATI: "Yes, sir. My name, 'Srimati Bhagavati Dasi', is written there."

MASTER (with a smile): "How nice!"

Emboldened by the Master's words, Bhagavati approached and saluted him, touching his feet. Like a man stung by a scorpion, Sri Ramakrishna stood up and cried out, "Govinda! Govinda!" A big jar of Ganges water stood in a corner of the room. He hurried there, panting, and washed with the holy water the spot the maidservant had touched. The devotees in the room were amazed to see this incident. Bhagavati sat as if struck dead.

Sri Ramakrishna consoled her and said in a very kindly tone, "You should salute me from a distance." In order to relieve her mind of all embarrassment, the Master said tenderly, "Listen to a few songs."

The Master then sang about the Divine Mother:

The black bee of my mind is drawn in sheer delight
To the blue lotus flower of Mother Syama's feet. . . .

Then he sang:

High in the heaven of the Mother's feet, my mind was soaring like a kite,
When came a gust of sin's rough wind that drove it swiftly toward the earth. . . .

Again:

Dwell, O mind, within yourself;
Enter no other's home.
If you but seek there, you will find
All you are searching for.

God, the true Philosopher's Stone,
Who answers every prayer,
Lies hidden deep within your heart,
The richest gem of all.

How many pearls and precious stones
Are scattered all about
The outer court that lies before
The chamber of your heart!

Tuesday, June 5, 1883

Rakhal and Hazra were staying with the Master in the temple garden at Dakshineswar. M., too, had been there since the previous Sunday. As it was a week-day there were only a few devotees in the room. Generally people gathered there in large numbers on Sundays or holidays.

It was afternoon. Sri Ramakrishna was telling the devotees about his experiences during his God-intoxicated state.

MASTER (to M.): "Oh, what a state I passed through! At that time I didn't eat my meals here. I would enter the house of a brahmin in the village or at Baranagore or at Ariadaha. Generally it would be past meal-time. I would just sit down there without saying a word. If the members of the household asked me why I had come, I would simply, say, 'I want something to eat.' Now and then I would go, uninvited of course, to Ram Chatterji's house at Alambazar or to the Choudhurys at Dakshineswar. But I didn't relish the food at the Choudhurys' house.

"One day I begged Mathur to take me to Devendra Tagore's house. I said: 'Devendra chants the name of God. I want to see him. Will you take me there?' Mathur Babu was a very proud man. How could one expect him to go to another man's house uninvited? At first he hesitated. But then he said: 'All right. Devendra and I were fellow students. I will take you to him.'

"Another day I learnt of a good man named Dina Mukherji, living at Baghbazar near the bridge. He was a devotee. I asked Mathur to take me there. Finding me insistent, he took me to Dina's house in a carriage. It was a small place. The arrival of a rich man in a big carriage embarrassed the inmates. We too were embarrassed. That day Dina's son was being invested with the sacred thread. The house was crowded, and there was hardly any place for Dina to receive us. We were about to enter a side room, when someone cried out: 'Please don't go into that room. There are ladies there.' It was really a distressing situation. Returning, Mathur Babu said, 'Father, I shall never listen to you again.' I laughed.

"Oh, what a state I passed through! Once Kumar Singh gave a feast to the sadhus and invited me too. I found a great many holy men assembled there. When I sat down for the meal, several sadhus asked me about myself. At once I felt like leaving them and sitting alone. I wondered why they should bother about all that. The sadhus took their seats. I began to eat before they had started. I heard several of them remark, 'Oh! What sort of man is this?'"

It was about five o'clock in the afternoon. Sri Ramakrishna was sitting on the steps of his verandah. Hazra, Rakhal, and M. were near him. Hazra had the attitude of a Vedantist: "I am He.

MASTER (to Hazra): "Yes, all one's confusion comes to an end if one only realizes that it is God who manifests Himself as the atheist and the believer, the good and the bad, the real and the unreal; that it is He who is present in waking and in sleep; and that He is beyond all these.

"There was a farmer to whom an only son was born when he was rather advanced in age. As the child grew up, his parents became very fond of him. One day the farmer was out working in the fields, when a neighbour told him that his son was dangerously ill — indeed, at the point of death. Returning home he found the boy dead. His wife wept bitterly, but his own eyes remained dry. Sadly the wife said to her neighbours, 'Such a son has passed away, and he hasn't even one tear to shed!' After a long while the farmer said to his wife: 'Do you know why I am not crying? Last night I dreamt I had become a king, and the father of seven princes. These princes were beautiful as well as virtuous. They grew in stature and acquired wisdom and knowledge in the various arts. Suddenly I woke up. Now I have been wondering whether I should weep for those seven children or this one boy.' To the jnanis the waking state is no more real than the dream state.

"God alone is the Doer. Everything happens by His will."

HAZRA: "But it is very difficult to understand that. Take the case of the sadhu of Bhukailas. How people tortured him and; in a way, killed him! They had found him in samadhi. First they buried him, then they put him under-water, and then they branded him with a hot iron. Thus they brought him back to consciousness of the world. But in the end the sadhu died as a result of these tortures. He undoubtedly suffered at the hands of men, though, as you say, he died by the will of God."

MASTER: "Man must reap the fruit of his own karma. But as far as the death of that holy man is concerned, it was brought about by the will of God. The kavirajs prepare makaradhvaja4 in a bottle. The bottle is covered with clay and heated in the fire. The gold inside the bottle melts and combines with the other ingredients, and the medicine is made. Then the physicians break the bottle carefully and take out the medicine. When the medicine is made, what difference does it make whether the bottle is preserved or broken? So people think that the holy man was killed. But perhaps his inner stuff had been made. After the realization of God, what difference does it make whether the body lives or dies?

"The sadhu of Bhukailas was in samadhi. There are many kinds of samadhi. My own spiritual experiences tally with the words I heard from a sadhu of Hrishikesh. Sometimes I feel the rising of the spiritual current inside me, as though it were the creeping of an ant. Sometimes it feels like the movement of a monkey jumping from one branch to another. Again, sometimes it feels like a fish swimming in water. Only he who experiences it knows what it is like. In samadhi one forgets the world. When the mind comes down a little, I say to the Divine Mother: 'Mother, please cure me of this. I want to talk to people.'

"None but the Isvarakotis can return to the plane of relative consciousness after attaining samadhi. Some ordinary men attain samadhi through spiritual discipline; but they do not come back. But when God Himself is born as a man, as an Incarnation, holding in His hand the key to others' liberation, then for the welfare of humanity the Incarnation returns from samadhi to consciousness of the world."

M. (to himself): "Does the Master hold in his hand the key to man's liberation?"

HAZRA: "The one thing needful is to please God. What does it matter whether an Incarnation of God exists or not?"

It was the day of the new moon. Gradually night descended and dense darkness enveloped the trees and the temples. A few lights shone here and there in the temple garden. The black sky was reflected in the waters of the Ganges.

The Master went to the verandah south of his room. A spiritual mood was the natural state of his mind. The dark night of the new moon, associated with the black complexion of Kali, the Divine Mother, intensified his spiritual exaltation. Now and then he repeated "Om" and the name of Kali. He lay down on a mat and whispered to M.

MASTER: "Yes, God can be seen. X— has had a vision of God. But don't tell anyone about it. Tell me, which do you like better, God with form, or the formless Reality?"

M: "Sir, nowadays I like to think of God without form. But I am also beginning to understand that it is God alone who manifests Himself through different forms."

MASTER: "Will you take me in a carriage some day to Mati Seal's garden house at Belgharia? When you throw puffed rice into the lake there, the fish come to the surface and eat it. Ah! I feel so happy to see them sport in the water. That will awaken your spiritual consciousness too. You will feel as if the fish of the human soul were playing in the Ocean of Satchidananda. In the same manner, I go into an ecstatic mood when I stand in a big meadow. I feel like a fish released from a bowl into a lake.

"Spiritual discipline is necessary in order to see God. I had to pass through very severe discipline. How many austerities I practised under the bel-tree! I would lie down under it, crying to the Divine Mother, 'O Mother, reveal Thyself to me.' The tears would flow in torrents and soak my body."

M: "You practised so many austerities, but people expect to realize God in a moment! Can a man build a wall simply by moving his finger around his home?"

MASTER (with a smile): "Amrita says that one man lights a fire and ten bask in its heat. I want to tell you something else. It is good to remain on the plane of the Lila after reaching the Nitya."

M: "You once said that one comes down to the plane of the Lila in order to enjoy the divine play."

MASTER: "No, not exactly that. The Lila is real too.

"Let me tell you something. Whenever you come here, bring a trifle with you.5 Perhaps I shouldn't say it; it may look like egotism. I also told Adhar Sen that he should bring a pennyworth of something with him. I asked Bhavanath to bring a pennyworth of betel-leaf. Have you noticed Bhavanath's devotion? Narendra and he seem like man and woman. He is devoted to Narendra. Bring Narendra here with you in a carriage, and also bring some sweets with you. It will do you good.

"Knowledge and love — both are paths leading to God. Those who follow the path of love have to observe a little more outer purity. But the violation of this by a man following the path of knowledge cannot injure him. It is destroyed in the fire of knowledge. Even a banana tree is burnt up when it is thrown into a roaring fire.

"The jnanis follow the path of discrimination. Sometimes it happens that, discriminating between the Real and the unreal, a man loses his faith in the existence of God. But a devotee who sincerely yearns for God does not give up his meditation even though he is invaded by atheistic ideas. A man whose father and grandfather have been farmers continues his farming even though he doesn't get any crop in a year of drought."

Lying on the mat and resting his head on a pillow, Sri Ramakrishna continued the conversation. He said to M; "My legs are aching, Please stroke them gently." Thus, out of his infinite compassion, the Master allowed his disciple to render him personal service.

June 8, 1883

It was a summer day. The evening service in the Kali temple was over. Sri Ramakrishna stood before the image of the Divine Mother and waved the fan a few minutes.

Ram, Kedar Chatterji, and Tarak arrived from Calcutta with flowers and sweets. Kedar was about fifty years old. At first he had frequented the Brahmo Samaj and joined other religious sects in his search for God, but later on he had accepted the Master as his spiritual guide. He was an accountant in a government office and lived in a suburb of Calcutta.

Tarak was a young man of twenty-four. His wife had died shortly after their marriage. He hailed from the village of Barasat not far from Calcutta. His father, a highly spiritual soul, had visited Sri Ramakrishna many times. Tarak often went to Ram's house and used to go to Dakshineswar in the company of Ram and Nityagopal. He worked in a business firm, but his attitude toward the world was one of utter indifference.

As Sri Ramakrishna came out of the temple, he saw Ram, Kedar, M., Tarak, and other devotees standing outside. He showed his affection for Tarak by touching his chin. He was very happy to see him.

Returning to his room, the Master sat on the floor in an ecstatic mood, with his legs stretched before him. Ram and Kedar decorated his feet with flowers and garlands. The Master was in samadhi.

Kedar believed in certain queer practices of a religious sect to which he had once belonged. He held the Master's big toe in his hand, believing that in this way the Master's spiritual power would be transmitted to him. As Sri Ramakrishna regained partial consciousness, he said, "Mother, what can he do to me by holding my toe?" Kedar sat humbly with folded hands. Still, in an ecstatic mood, the Master said to Kedar: "Your mind is still attracted by 'woman and gold'. What is the use of saying you don't care for it? Go forward. Beyond the forest of sandal-wood there are many more things: mines of silver, gold, diamonds, and other precious stones. Having a glimpse of spirituality, don't think you have attained everything." The Master was again in an ecstatic mood. He said to the Divine Mother, "Mother, take him away." At these words Kedar's throat dried up. In a frightened tone he said to Ram, "What is the Master saying?"

At the sight of Rakhal, Sri Ramakrishna was again overpowered with a spiritual mood. He said to his beloved disciple: "I have been here many days. When did you come?"

Was the Master hinting that he was an Incarnation of God, and Rakhal his divine companion, a member of the inner circle of devotees?

Sunday, June 10, 1883

The Master was sitting in his room with Rakhal, M., Latu, Kishori, Ramlal, Hazra, and other devotees. It was about ten o'clock in the morning.

Describing his early life, Sri Ramakrishna said to them: "During my younger days the men and women of Kamarpukur were equally fond of me, They loved to hear me sing. I could imitate other people's gestures and conversation, and I used to entertain them that way. The women would put aside things for me to eat. No one distrusted me. Everybody took me in as one of the family.

"But I was like a happy pigeon. I used to frequent only happy families. I would run away from a place where I saw misery and suffering.

"One or two young boys of the village were my close friends. I was very intimate with some of them; but now they are totally immersed in worldliness. A few of them visit me here now and then and say, 'Goodness! He seems to be just the same. as he was in the village school!' While I was at school, arithmetic would throw me into confusion, but I could paint very well and could also model small images of the deities.

"I loved to visit the free eating-places maintained for holy men and the poor, and would watch them for hours.

"I loved to hear the reading of sacred books such as the Ramayana and Bhagavata. If the readers had any affectations, I could easily imitate them and would entertain others with my mimicry.

"I understood the behaviour of women very well and imitated their words and intonations. I could easily recognize immoral women. Immoral widows part their hair in the middle and perform their toilet with great care. They have very little modesty. The way they sit is so different! But let's not talk of worldly things any more."

The Master asked Ramlal to sing. Ramlal sang:

Who is this terrible Woman, dark as the sky at midnight?
Who is this Woman dancing over the field of battle,
Like a blue lotus that floats on a crimson sea of blood?
Who is She, clad alone in the Infinite for a garment,
Rolling Her three great eyes in frenzy and savage fury?
Under the weight of Her tread the earth itself is trembling!
Siva, Her mighty Husband, who wields the fearful trident,
Lies like a lifeless corpse beneath Her conquering feet.

The next song described the grief of Mandodari at the death of her husband Ravana. As he listened to it the Master shed tears of sorrow and said: "Once, when I entered the pine-grove over there, I heard the boatmen on the Ganges singing, that song and wept bitterly for a long time. I had to be brought back to my room."

Ramlal sang about the love of the gopis for Sri Krishna. Akrura was about to drive Sri Krishna in a chariot from Vrindavan to Mathura. The gopis would not let Him go. Some held the wheels of the chariot; some lay down in front of it. They blamed Akrura, not knowing that Sri Krishna was leaving them of His own will. Akrura was explaining this to the gopis.

Ramlal sang:

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

About the gopis, the Master said: "What deep love, what ecstatic devotion they had for Krishna! Radha painted the picture of Sri Krishna with her own hand, but did not paint His legs lest He should run away to Mathura! I used to sing these songs very often during my boyhood. I could reproduce the whole drama from memory."

After his meal Sri Ramakrishna sat on the couch. He had not yet found time to rest. The devotees began to assemble. One party arrived from Manirampur and another from Belgharia. Some of the devotees said, "We have disturbed your rest."

MASTER: "Oh, no! What you say applies only to a rajasic man. About him people say, 'Ah', now he will enjoy his sleep.'"

The devotees from Manirampur asked the Master how, to realize God.

MASTER: "You must practise spiritual discipline a little. It will not do simply to say that milk contains butter. You must let the milk set into curd and then churn it. Only then can you get butter from it. Spiritual aspirants must go into solitude now and then. After acquiring love of God in solitude, they may live in the world. If one is wearing a pair of shoes, one can easily walk over thorns.

"The most important thing is faith.

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 one has faith one has nothing to fear."

A DEVOTEE: "Sir, is it necessary to have a guru?"

MASTER: "Yes, many need a guru. But a man must have faith in the guru's words. He succeeds in spiritual life by looking on his guru as God Himself. Therefore the Vaishnavas speak of Guru, Krishna, and Vaishnava.6

"One should constantly repeat the name of God. The name of God is highly effective in the Kaliyuga. The practice of yoga is not possible in this age, for the life of a man depends on food. Clap your hands while repeating God's name, and the birds of your sin will fly away.

"One should always seek the company of holy men. The nearer you approach the Ganges, the cooler the breeze will feel. Again, the nearer you go to a fire, the hotter the air will feel.

"But one cannot achieve anything through laziness and procrastination. People who desire worldly enjoyment say about spiritual progress: 'Well, it will all happen in time. We shall realize God some time or other.'

"I said to Keshab Sen: 'When a father sees that his son has become restless for his inheritance, he gives him his share of the property even three years before the legal time. A mother keeps on cooking while the baby is in bed sucking its toy. But when it throws the toy away and cries for her, she puts down the rice-pot and takes the baby in her arms and nurses it.' I said all this to Keshab.

"It is said that, in the Kaliyuga, if a man can weep for God one day and one night, he sees Him.

"Feel piqued at God and say to Him: 'You have created me. Now You must reveal Yourself to me.' Whether you live in the world or elsewhere, always fix your mind on God. The mind soaked in worldliness may be compared to a wet match-stick. You won't get a spark, however much you may rub it. Ekalavya placed the clay image of Drona, his teacher, in front of him and thus learnt archery.7

"Go forward. The wood-cutter, following the instructions of the holy man, went forward and found in the forest sandal-wood and mines of silver and gold; and going still farther, he found diamonds and other precious stones.

"The ignorant are like people living in a house with clay walls. There is very little light inside, and they cannot see outside at all. But those who enter the world after attaining the Knowledge of God are like people living in a house made of glass. For them both inside and outside are light. They can see things outside as well as inside.

"Nothing exists except the One. That One is the Supreme Brahman. So long as He keeps the 'I' in us, He reveals to us that it is He who, as the Primal Energy, creates, preserves, and destroys the universe.

"That which is Brahman is also the Primal Energy. Once a king asked a yogi to impart Knowledge to him in one word. The yogi said, 'All right; you will get Knowledge in one word.' After a while a magician came to the king. The king saw the magician moving two of his fingers rapidly and heard him exclaim, 'Behold, O King! Behold.' The king looked at him amazed when, after a few minutes, he saw the two fingers becoming one. The magician moved that one finger rapidly and said, 'Behold, O King! Behold.' The implication of the story is that Brahman and the Primal Energy at first appear to be two. But after attaining the Knowledge of Brahman one does not see the two. Then there is no differentiation; it is One, without a second — Advaita — non-duality."

The Master was very happy to see a musician who had come with the devotees from Belgharia. Some time before, Sri Ramakrishna had gone into an ecstatic mood on hearing his devotional music. At the Master's request the musician sang a few songs, one of which described the awakening of the Kundalini and the six centres:

Awake, Mother! Awake! How long Thou hast been asleep
In the lotus of the Muladhara!
Fulfil Thy secret function, Mother:
Rise to the thousand-petalled lotus within the head,
Where mighty Siva has His dwelling;
Swiftly pierce the six lotuses
And take away my grief, O Essence of Consciousness!

MASTER: "The song speaks of the Kundalini's passing through the six centres. God is both within and without. From within He creates the various states of mind. After passing through the six centres, the jiva goes beyond the realm of maya and becomes united with the Supreme Soul. This is the vision of God.

"One cannot see God unless maya steps aside from the door. Rama, Lakshmana, and Sita were walking together. Rama was in front, Sita walked in the middle, and Lakshmana followed them. But Lakshmana could not see Rama because Sita was between them. In like manner," man cannot see God because maya is between them. (To Mani Mallick) But maya steps aside from the door when God shows His grace to the devotee. When the visitor stands before the door, the door-keeper says to the master, 'Sir, command us, and we shall let him pass.'

"There are two schools of thought: the Vedanta and the Purana. According to the Vedanta this world is a 'framework of illusion', that is to say, it is all illusory, like a dream. But according to the Purana, the books of devotion, God Himself has become the twenty-four cosmic principles. Worship God both within and without.

"As long as God keeps the awareness of 'I' in us, so long do sense-objects exist; and we cannot very well speak of the world as a dream. There is fire in the hearth; therefore the rice and pulse and potatoes and the other vegetables jump about in the pot. They jump about as if to say: 'We are here! We are jumping!' This body is the pot. The mind and intelligence are the water. The objects of the senses are the rice, potatoes, and other vegetables. The 'I-consciousness' identified with the senses says, 'I am jumping about.' And Satchidananda is the fire.

"Hence the Bhakti scriptures describe this very world as a 'mansion of mirth'. Ramprasad sang in one of his songs, 'This world is a framework of illusion.' Another devotee gave the reply, 'This very world is a mansion of mirth.' As the saying goes, 'The devotee of Kali, free while living, is full of Eternal Bliss.' The bhakta sees that He who is God has also become maya. Again, He Himself has become the universe and all its living beings. The bhakta sees God, maya, the universe, and the living beings as one. Some devotees see everything as Rama: it is Rama alone who has become everything. Some see everything as Radha and Krishna. To them it is Krishna alone who has become the twenty-four cosmic principles. It is like seeing everything green through green glasses.

"But the Bhakti scriptures admit that the manifestations of Power are different in different beings. It is Rama who has become everything, no doubt; but He manifests Himself more in some than in others. There is one kind of manifestation of Rama in the Incarnation of God, and another in men. Even the Incarnations are conscious of the body. Embodiment is due to maya. Rama wept for Sita. But the Incarnation of God puts a bandage over His eyes by His own will, like children playing blindman's buff. The children stop playing when their mother calls them. It is quite different, however, with the ordinary man. The cloth his eyes are bandaged with is fastened to his back with screws, as it were. There are eight fetters. Shame, hatred, fear, caste, lineage, good conduct, grief, and secretiveness — these are the eight fetters. And they cannot be unfastened without the help of a guru."

A DEVOTEE: "Sir, please bless us."

MASTER: "God is in all beings. But you must apply to the Gas Company. It will connect the storage-tank with the pipe in your house.

"One must pray earnestly. It is said that one can realize God by directing to Him the combined intensity of three attractions, namely, the child's attraction for the mother, the husband's attraction for the chaste wife, and the attraction of worldly possessions for the worldly man.

"There are certain signs by which you can know a true devotee of God. His mind becomes quiet as he listens to his teacher's instruction, just as the poisonous snake is quieted by the music of the charmer. I don't mean the cobra. There is another sign. A real devotee develops the power of assimilating instruction. An image cannot be impressed on bare glass, but only on glass stained with a black solution, as in photography. The black solution is devotion to God. There is a third sign of a true devotee. The true devotee has controlled his senses. He has subdued his lust. The gopis were free from lust.

"You are talking about your leading a householder'? life. Suppose you are a householder. It rather helps in the practice of spiritual discipline. It is like fighting from inside a fort. The Tantriks sometimes use a corpse in their religious rites. Now and then the dead body frightens them by opening its mouth. That is why they keep fried rice and grams near them, and from time to time they throw some of the grains into the corpse's mouth. Thus pacifying the corpse, they repeat the name of the Deity without any worry. Likewise, the householder should pacify his wife and the other members of his family. He should provide them with food and other necessities. Thus he removes the obstacles to his practice of spiritual discipline.

"Those who still have a few worldly experiences to enjoy should lead a householder's life and pray to God. That is why Nityananda allowed the worldly to enjoy catfish soup and the warm embrace of a young woman while repeating God's name.

"But it is quite different with genuine sannyasis. A bee lights on flowers and on nothing else. To the chatak all water except rain is tasteless. It will drink no other water, but looks up agape for the rain that falls when the star Svati is in the ascendant. It drinks only that water. A real sannyasi will not enjoy any kind of bliss except the Bliss of God. The bee lights only on flowers. The real monk is like a bee, whereas the householder devotee is like a common fly, which lights on a festering sore as well as on a sweetmeat.

"You have taken so much trouble to come here. You must be seeking God. But almost everyone is satisfied simply by seeing the garden. Only one or two look for its owner. People enjoy the beauty of the world; they do not seek its Owner.

(Pointing to the singer) "A little while ago he sang a song describing the six centres. These are dealt with in Yoga. There are two kinds of yoga: hathayoga and rajayoga. The hathayogi practises physical exercises. His goal is to acquire supernatural powers: longevity and the eight psychic powers. These are his aims. But the aim of rajayoga is the attainment of devotion, ecstatic love, knowledge, and renunciation. Of these two, rajayoga is the better.

"There is much similarity between the seven 'planes' described in the Vedanta and the six 'centres' of Yoga. The first three planes of the "Vedas may be compared to the first three Yogic centres, namely, Muladhara, Svadhisthana, and Manipura. With ordinary people the mind dwells in these three planes, at the organs of evacuation and generation and at the navel. When the mind ascends to the fourth plane, the centre designated in Yoga as Anahata, it sees the individual soul as a flame. Besides, it sees light. At this the aspirant cries: "Ah! What is this? Ah! What is this?'

"When the mind rises to the fifth plane, the aspirant wants to hear only about God. This is the Visuddha centre of Yoga. The sixth plane and the centre known by the yogi as Ajna are one and the same. When the mind rises there, the aspirant sees God. But still there is a barrier between God and the devotee. It is like the barrier of glass in a lantern, which keeps one from touching the light. King Janaka used to give instruction about Brahmajnana from the fifth plane. Sometimes he dwelt on the fifth plane, and sometimes on the sixth.

"After passing the six centres the aspirant arrives at the seventh plane. Reaching it, the mind merges in Brahman. The individual soul and the Supreme Soul become one. The aspirant goes into samadhi. His consciousness of the body disappears. He loses the knowledge of the outer world. He does not see the manifold any more. His reasoning comes to a stop.

"Trailanga Swami once said that because a man reasons he is conscious of multiplicity, of variety. Attaining samadhi, one gives up the body in twenty-one days. Spiritual consciousness is not possible without the awakening of the Kundalini.

"A man who has realized God shows certain characteristics. He becomes like a child or a madman or an inert thing or a ghoul. Further, he is firmly convinced that he is the machine and God is its Operator, that God alone is the Doer and all others are His instruments. As some Sikh devotees once said to me, even the leaf moves because of God's will. One should be aware that everything happens by the will of Rama. The weaver said: 'The price of the cloth, by the will of Rama, is one rupee six annas. By the will of Rama the robbery was committed. By the will of Rama the robbers were arrested. By the will of Rama I too was arrested by the police. And at last, by the will of Rama, I was released.'"

It was dusk. Sri Ramakrishna had had no rest since his midday meal. He had talked unceasingly to the devotees about God. At last the visitors took their leave and went home.

Friday, June 15, 1883

It was a holiday on account of the Hindu religious festival Dasahara. Among the devotees who visited Sri Ramakrishna at Dakshineswar that day were Adhar, M., and Rakhal's father. Rakhal's father's father-in-law was also present. All were seated on the floor of the Master's room.

Rakhal's father's father-in-law was a devotee of God. He asked the Master, "Sir, can one realize God while leading the life of a householder?"

MASTER (with a smile): "Why not? Live in the world like a mudfish. The mudfish lives in the mud but itself remains unstained. Or live in the world like a loose woman. She attends to her household duties, but her mind is always on her sweetheart. Do your duties in the world, fixing your mind on God. But this is extremely difficult. I said to the members of the Brahmo Samaj: 'Suppose a typhoid patient is kept in a room where there are jars of pickles and pitchers of water. How can you expect the patient to recover? The very thought of spiced pickles brings water to one's mouth.' To a man, woman is like that pickle. The craving for worldly things, which is chronic in man, is like the patient's craving for water. There is no end to this craving. The typhoid patient says, 'I shall drink a whole pitcher of water.' The situation is very difficult. There is so much confusion in the world. If you go this way, you are threatened with a shovel; if you go that way, you are threatened with a broomstick; again, in another direction, you are threatened with a shoe-beating. Besides, one cannot think of God unless one lives in solitude. The goldsmith melts gold to make ornaments. But how can he do his work well if he is disturbed again and again? Suppose you are separating rice from bits of husk. You must do it all by yourself. Every now and then you have to take the rice in your hand to see how clean it is. But how can you do your work well if you are called away again and again?"

A DEVOTEE: "What then is the way, sir?"

MASTER: "There is a way. One succeeds if one develops a strong spirit of renunciation. Give up at once, with determination, what you know to be unreal. Once, when I was seriously ill, I was taken to the physician Gangaprasad Sen. He said to me: 'I shall give you a medicine, but you mustn't drink any water. You may take pomegranate juice.' Everyone wondered how I could live without water; but I was determined not to drink, it. I said to myself: 'I am a paramahamsa and not a goose. I shall drink only milk.'8

"You have to spend a few days in solitude. If you but touch the 'granny'9 you are safe. Turn yourself into gold and then live wherever you please. After realizing God and divine love in solitude, one may live in the world as well. (To Rakhal's father) That is why I ask the youngsters to stay with me; for they will develop love of God by staying here a few days. After that they can very well lead the life of a householder."

DEVOTEE: "If God is responsible for everything, then why should people speak of good and evil, virtue and vice? One commits sin also by the will of God, isn't that so?"

ANOTHER DEVOTEE: "How can we understand the will of God?"

MASTER: "There is no doubt that virtue and vice exist in the world; but God Himself is unattached to them. There may be good and bad smells in the air, but the air is not attached to them. The very nature of God's creation is that good and evil, righteousness and unrighteousness, will always exist in the world. Among the trees in the garden one finds mango and jack-fruit, and hog plum too. Haven't you noticed that even wicked men are needed? Suppose there are rough tenants on an estate; then the landlord must send a ruffian to control them."

The conversation again turned to the life of the householder.

MASTER (to the devotees): "You see, by leading a householder's life a man needlessly dissipates his mental powers. The loss he thus incurs can be made up if he takes to monastic life. The first birth is a gift of the father; then comes the second birth, when one is invested with the sacred thread. There is still another birth at the time of being initiated into monastic life. The two obstacles to spiritual life are 'woman' and 'gold'. Attachment to 'woman' diverts one from the way leading to God. Man doesn't know what it is that causes his downfall. Once, while going to the Fort, (A reference to the fort in Calcutta.) I couldn't see at all that I was driving down a sloping road; but when the carriage went inside the Fort, I realized how far down I had come. Alas! 'Women keep men deluded. Captain says, 'My wife is full of wisdom.' The man possessed by a ghost does not realize it. He says, 'Why, I am all right!'"

The devotees listened to these words in deep silence.

MASTER: "It is not lust alone that one should be afraid of in the life of the world. There is also anger. Anger arises when obstacles are placed in the way of desire."

M: "At meal-time, sometimes a cat stretches out its paw to take the fish from my plate. But I cannot show any resentment."

MASTER: "Why? You may even beat it once in a while. What's the harm? A worldly man should hiss, but he shouldn't pour out his venom. He mustn't actually injure others. But he should make a show of anger to protect himself from enemies. Otherwise they will injure him. But a sannyasi need not even hiss."

A DEVOTEE: "I find it is extremely difficult for a householder to realize God. How few people can lead the life you prescribe for them! I haven't found any."

MASTER: "Why should that be so? I have heard of a deputy magistrate named Pratap Singh. He is a great man. He has many virtues: compassion and devotion to God. He meditates on God. Once he sent for me. Certainly there are people like him.

"The practice of discipline is absolutely necessary. Why shouldn't a man succeed if he practises sadhana? But he doesn't have to work hard if he has real faith — faith in his guru's words. Once Vyasa was about to cross the Jamuna, when the gopis also arrived there, wishing to go to the other side. But no ferry-boat was in sight. They said to Vyasa, 'Revered sir, what shall we do now?' 'Don't worry', said Vyasa. 'I will take you across. But I am very hungry. Have you anything for me to eat?' The gopis had plenty of milk, cream, and butter with them. Vyasa ate it all. Then the gopis asked, 'Well, sir, what about crossing the river?' Vyasa stood on the bank of the Jamuna and said, 'O Jamuna, if I have not eaten anything today, then may your waters part so that we may all walk to the other side.' No sooner did the sage utter these words than the waters of the Jamuna parted. The gopis were speechless with wonder. 'He ate so much just now,' they said to themselves, 'and he says, "If I have not eaten anything . . ." ! ' Vyasa had the firm conviction that it was not himself, but the Narayana who dwelt in his heart, that had partaken of the food.

"Sankaracharya was a Brahmajnani, to be sure. But at the beginning he too had the feeling of differentiation. He didn't have absolute faith that everything in the world is Brahman. One day as he was coming out of the Ganges after his bath, he saw an untouchable, a butcher, carrying a load of meat. Inadvertently the butcher touched his body. Sankara shouted angrily, 'Hey there! How dare you touch me?' 'Revered sir,' said the butcher, 'I have not touched you, nor have you touched me. The Pure Self cannot be the body nor the five elements nor the twenty-four cosmic principles.' Then Sankara came to his senses. Once Jadabharata was carrying King Rahugana's palanquin and at the same time giving a discourse on Self-Knowledge. The king got down from the palanquin and said to Jadabharata, 'Who are you, pray?' The latter answered, 'I am Not this, not this — I am the Pure Self.' He had perfect faith that he was the Pure Self.

"'I am He', 'I am the Pure Self' — that is the conclusion of the jnanis. But the bhaktas say, 'The whole universe is the glory of God.' Who would recognize a wealthy man without his power and riches? But it is quite different when God Himself, gratified by the aspirant's devotion, says to him, 'You are the same as Myself.' Suppose a king is seated in his court, and his cook enters the hall, sits on the throne, and says, 'O King, you and I are the same!' People will certainly call him a madman. But suppose one day the king, pleased with the cook's service, says to him: 'Come, sit beside me. There is nothing wrong in that. There is no difference between you and me.' Then, if the cook sits on the throne with the king, there is no harm in it. It is not good for ordinary people to say, 'I am He'. The waves belong to the water. Does the water belong to the waves?

"The upshot of the whole thing is that, no matter what path you follow, yoga is impossible unless the mind becomes quiet. The mind of a yogi is under his control; he is not under the control of his mind. When the mind is quiet the prana stops functioning. Then one gets kumbhaka. One may have the same kumbhaka through bhaktiyoga as well: the prana stops functioning through love of God too. In the kirtan the musician sings, 'Nitai amar mata hati!' ("My Nitai dances like a mad elephant!") Repeating this, he goes into a spiritual mood and cannot sing the whole sentence. He simply sings, 'Hati! Hati!' When the mood deepens he sings only, 'Ha! Ha!' Thus his prana stops through ecstasy, and kumbhaka follows.

"Suppose a man is sweeping a courtyard with his broom, and another man comes and says to him: 'Hello! So-and-so is no more. He is dead.' Now, if the dead person was not related to the sweeper, the latter goes on with his work, remarking casually: 'Ah! That's too bad. He is dead. He was a good fellow.' The sweeping goes on all the same. But if the dead man was his relative, then the broom drops from his hand. 'Ah!' he exclaims, and he too drops to the ground. His prana has stopped functioning. He can neither work nor think. Haven't you noticed, among women, that if one of them looks at something or listens to something in speechless amazement, the other women say to her, 'What? Are you in ecstasy?' In this instance, too, the prana has stopped functioning, and so she remains speechless, with mouth agape.

"It will not do merely to repeat, 'I am He, I am He.' There are certain signs of a jnani. Narendra has big protruding eyes. (Pointing to a devotee) He also has good eyes and forehead.

"All men are by no means on the same level. It is said that there are four classes of men: the bound, the struggling, the liberated, and the ever-free. It is also not a fact that all men have to practise spiritual discipline. There are the ever-free and those who achieve perfection through spiritual discipline. Some realize God after much spiritual austerity, and some are perfect from their very birth. Prahlada is an example of the ever-free.

"Eternally perfect sages like Prahlada also practise meditation and prayer. But they have realized the fruit, God-vision, even before their spiritual practice. They are like gourds and pumpkins, which grow fruit first and then flowers.

(Looking at Rakhal's father) "Even though an eternally perfect soul is born in a low family, still he retains his innate perfection. He cannot do anything else. A pea germinating in a heap of cow-dung still grows into a pea-plant.

"God has given to some greater power than to others. In one man you see it as the light of a lamp, in another, as the light of a torch. One word of Vidyasagar's revealed to me the utmost limit of his intelligence. When I told him of the different manifestations of God's Power in different beings, he said to me, 'Sir, has God then given greater power to some than to others?' At once I said: 'Yes, certainly He has. If there are not different degrees of manifestation of His Power, then why should your name be known far and wide? You see, we have come to you after hearing of your knowledge and compassion. You haven't grown two horns, have you?' With all his fame and erudition, Vidyasagar said such a childish thing as 'Has God given greater power to some than to others?' The truth is that when the fisherman draws his net, he first catches big fish like trout and carp; then he stirs up the mud with his feet, and small fish come out — minnows, mud-fish, and so on. So also, unless a man knows God, 'minnows' and the like gradually come out from within him. What can one achieve through mere scholarship?"

Sunday, June 17, 1883

Sri Ramakrishna was resting in his room in the temple garden at Dakshineswar. It was afternoon. Adhar and M. arrived and saluted the Master. A Tantrik devotee also came in. Rakhal, Hazra, and Ramlal were staying with Sri Ramakrishna.

MASTER (to the devotees): "Why shouldn't one be able to attain spirituality, living the life of a householder? But it is extremely difficult. Sages like Janaka entered the world after attaining Knowledge. But still the world is a place of terror. Even a detached householder has to be careful. Once Janaka bent down his head at the sight of a bhairavi. He shrank from seeing a woman. The bhairavi said to him: 'Janaka, I see you have not yet attained Knowledge. You still differentiate between man and woman.'

"If you move about in a room filled with soot, you will soil your body, however slightly, no matter how clever you may be. I have seen householder devotees filled with spiritual emotion while performing their daily worship wearing their silk clothes. They maintain that attitude even until they take their refreshments after the worship. But afterwards they become their old selves again. They display their rajasic and tamasic natures.

"Sattva begets bhakti. Even bhakti has three aspects: sattva, rajas, and tamas. The sattva of bhakti is pure sattva. When a devotee acquires it he doesn't direct his mind to anything but God. He pays only as much attention to his body as is absolutely necessary for its protection.

"But a paramahamsa is beyond the three gunas. Though they exist in him, yet they are practically non-existent. Like a child, he is not under the control of any of the gunas. That is why paramahamsas allow small children to come near them — in order to assume their nature.

"Paramahamsas may not lay things up; but this rule does not apply to householders. They must provide tor their families."

TANTRIK DEVOTEE: "Is a paramahamsa aware of virtue and vice?"

MASTER: "Keshab Sen also asked that question. I said to him, 'If I explain that to you, then you won't be able to keep your society together.' 'In that case we had better stop here', said Keshab.

"Do you know the significance of virtue and vice? A paramahamsa sees that it is God who gives us evil tendencies as well as good tendencies. Haven't you noticed that there are both sweet and bitter fruits? Some trees give sweet fruit, and some bitter or sour. God has made the mango-tree, which yields sweet fruit, and also the hog plum, which yields sour fruit."

TANTRIK: "Yes, sir. That is true. On the hill-top one sees extensive rose gardens, reaching as far as the eye can see."

MASTER: "The paramahamsa realizes that all these — good and bad, virtue and vice, real and unreal — are only the glories of God's maya. But these are very deep thoughts. One realizing this cannot keep an organization together or anything like that."

TANTRIK: "But the law of karma exists, doesn't it?"

MASTER: "That also is true. Good produces good, and bad produces bad. Don't you get the hot taste if you eat chillies? But these are all God's lila, His play."

TANTRIK: "Then what is the way for us? We shall have to reap the result of our past karma, shall we not?"

MASTER: "That may be so. But it is different with the devotees of God. Listen to a song:

O mind, you do not know how to farm!
Fallow lies the field of your life.
If you had only worked it well,
How rich a harvest you might reap!
Hedge it about with Kali's name
If you would keep your harvest safe;
This is the stoutest hedge of all,
For Death himself cannot come near it.

Sooner or later will dawn the day
When you must forfeit your precious field;
Gather, O mind, what fruit you may.
Sow for your seed the holy name
Of God that your guru has given to you,
Faithfully watering it with love;
And if you should find the task too hard,
Call upon Ramprasad for help.

He sang again:

I have securely blocked the way by which the King of Death will come;
Henceforward all my doubts and fears are set at naught for ever.
Siva Himself is standing guard at the nine doorways of my house,10
Which has one Pillar11 for support, and three ropes12 to secure it.
The Lord has made His dwelling-place the thousand-petalled lotus flower
Within the head, and comforts me with never-ceasing care.

The Master continued: "Anyone who dies in Benares, whether a brahmin or a prostitute, will become Siva. When a man sheds tears at the name of Hari, Kali, or Rama, then he has no further need of the sandhya and other rites. All actions drop away of themselves. The fruit of action does not touch him."

Again the Master sang:

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.

He sang another song:

Why should I go to Ganga or Gaya, to Kasi, Kanchi, or Prabhas,
So long as I can breathe my last with Kali's name upon my lips? . . .

Then he said, "When a man merges himself in God, he can no longer retain wicked or sinful tendencies."

TANTRIK: "You have said rightly that he keeps only the 'Knowledge ego'."

MASTER: "Yes, he keeps only the 'Knowledge ego', the 'devotee ego', the 'servant ego', and the 'good ego'. His 'wicked ego' disappears."

TANTRIK: "Today you have destroyed many of our doubts."

MASTER: "All doubts disappear when one realizes the Self.

"Assume the tamasic aspect of bhakti. Say with force: 'What? I have uttered the names of Rama and Kali. How can I be in bondage any more? How can I be affected by the law of karma?'"

The Master sang:

If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be?
I may have stolen a drink of wine, or killed a child unborn,
Or slain a woman or a cow,
Or even caused a brahmin's death;
But, though it all be true,
Nothing of this can make me feel the least uneasiness;
For through the power of Thy sweet name
My wretched soul may still aspire
Even to Brahmanhood.

The Master continued: "Faith! Faith! Faith! Once a guru said to his pupil, 'Rama alone has become everything.' When a dog began to eat the pupil's bread, he said to it: 'O Rama, wait a little. I shall butter Your bread.' Such was his faith in the words of his guru.

"Worthless people do not have any faith. They always doubt. But doubts do not disappear completely till one realizes the Self.

"In genuine love of God there is no desire. Only through such love does one speedily realize God. Attainment of supernatural powers and so on — these are desires. Krishna once said to Arjuna: 'Friend, you cannot realize God if you acquire even one of the eight supernatural powers. They will only 'add a little to your power.'"

TANTRIK: "Sir, why don't the rituals of Tantra bear fruit nowadays?"

MASTER: "It is because people cannot practise them with absolute correctness and devotion."

In conclusion the Master said; "Love of God is the one essential thing. A true lover of God has nothing to fear, nothing to worry about. He is aware that the Divine Mother knows everything. The cat handles the mouse one way, but its own kitten a very different way."

1. ^The son of Mathur and grandson of Rani Rasmani. He had become proprietor of the temple in 1871.
2. ^A special worship of the Divine Mother had taken place that night in the Kali temple. On similar occasions in previous years the proprietors of the temple had arranged the performance of the yatra.
3. ^She meant "yes". In India it is customary not to mention one's meritorious deeds.
4. ^An Indian medicine made of mercury and sulphur, in the preparation of which gold acts as a catalytic agent.
5. ^The Hindu scriptures command the householder to visit a holy man with suitable presents.
6. ^The Master meant that the guru, Krishna, and the Vaishnava were to be equally revered. One should honour the Vaishnava because God dwells in his heart.
7. ^The story is in the Mahabharata. Drona refused to teach Ekalavya archery because the latter belonged to a low caste. Thereupon Ekalavya went to the forest and practised archery before the clay image of Drona, whom he regarded as his teacher. In course of time he became an expert archer. When Drona discovered that he excelled even Arjuna, Drona's most beloved disciple, in this art, he asked Ekalavya to give him his thumb as the teacher's fee. By carrying out this order, Ekalavya demonstrated his spirit of self-sacrifice and also his love for his teacher.
8. ^A paramahamsa is one belonging to the highest order of monks; the word also means swan". There is a popular tradition in India that a swan can separate the milk from a mixture of milk and water. It is said that a secretion of acid turns the milk into curd, which the swan eats, leaving the water.
9. ^An allusion to the game of hide-and-seek.
   
   (The allusion is to the Indian game of hide-and-seek, in which the leader, known as the "granny", bandages the eyes of the players and hides herself. The players are supposed to find her. If any player can touch her, the bandage is removed from his eyes and he is released from the game.)
10. ^The body with its nine apertures, such as eyes, ears, nose, mouth, etc.
11. ^Brahman.
12. ^The three gunas.

Festival at Panihati — Different states of bhakti — Essence of the scriptures — Ideal of the Gita — Nitya and Lila — Different forms of divine manifestation — The ways of God are inscrutable — Body-consciousness produces duality — Everything is possible for God — Maya is the cause of ignorance — Different psychic centres — Master's visits to various devotees — Dogmatism condemned — Oneness of God — Shallow faith of the worldly-minded — Various classes of devotees — Signs of God-vision — Knowledge and ignorance — Difficulty of the Vedantic method — Charity and attachment — The three gunas — Nature of Brahman cannot be described — Parable of the four friends — God and religious organization — Two kinds of ego — Man's inordinate attachment — Black complexion of the Divine Mother — Seeing God in everything — Mystery of Divine Incarnation.

Monday, June 18, 1883

SRI RAMAKRISHNA had been invited to the great religious festival at Panihati, near Calcutta. This "Festival of the Flattened Rice" was inaugurated by Raghunath Das, a disciple of Sri Chaitanya. It is said that Raghunath used to run away from home, secretly practise his devotions, and enjoy the bliss of spiritual ecstasy. One day Nityananda said to him: "Thief! You run away from home and enjoy the love of God all alone. You hide it from us. I shall punish you today. You must arrange a religious festival and entertain the devotees with flattened rice." Since then the festival has been annually celebrated at Panihati by the Vaishnavas. Thousands of the followers of Sri Chaitanya participate in it. Its chief feature is the singing of the names and glories of God, and the dancing of the devotees in religious fervour. The centre of the festivity is the temple of Radha-Krishna, built on the bank of the Ganges.

The Master had been invited to the festival by Mani Sen, who was the custodian of the temple. Ram, M., Rakhal, Bhavanath, and a few other disciples went with the Master in a carriage. On his way to Panihati Sri Ramakrishna was in a light mood and joked with the youngsters. But as soon as the carriage reached the place of the festival, the Master, to the utter amazement of the devotees, shot into the crowd. He joined the kirtan party of Navadvip Goswami, Mani Sen's guru, and danced, totally forgetting the world. Every now and then he stood still in samadhi, carefully supported by Navadvip Goswami for fear he might fall to the ground. Thousands of devotees were gathered together for the festival. Wherever one looked there was a forest of human heads. The crowd seemed to become infected by the Master's divine fervour and swayed to and fro, chanting the name of God, until the very air seemed to reverberate with it. Drums, cymbals, and other instruments produced melodious sounds. The atmosphere became intense with spiritual fervour. The devotees felt that Gauranga himself was being manifested in the person of Sri Ramakrishna. Flowers were showered from all sides on his feet and head. The shouting of the name of Hari was heard even at a distance, like the rumbling of the ocean.

Sri Ramakrishna entered by turn into all the moods of ecstasy. In deep samadhi he stood still, his face radiating a divine glow. In the state of partial consciousness he danced, sometimes gently and sometimes with the vigour of a lion. Again, regaining consciousness of the world, he sang, himself leading the chorus:

Behold, the two brothers1 have come, who weep while chanting Hari's name,
The brothers who dance in ecstasy and make the world dance in His name!
Behold them, weeping themselves, and making the whole world weep as well,
The brothers who, in return for blows, offer to sinners Hari's love.
Behold them, drunk with Hari's love, who make the world drunk as well!
Behold, the two brothers have come, who once were Kanai and Balai of Braja,
They who would steal the butter out of the pots of the gopi maids.
Behold, the two have come, who shatter all the rules of caste,
Embracing everyone as brother, even the outcaste shunned by men;
Who lose themselves in Hari's name, making the whole world mad;
Who are none other than Hari Himself, and chant His hallowed name!
Behold them, who saved from their sinful ways the ruffians Jagai and Madhai, 2
They who cannot distinguish between a friend and an enemy!
Behold the two brothers, Gaur and Nitai, who come again to save mankind.

Again the Master sang:

See how all Nadia is shaking
Under the waves of Gauranga's love! . . .

The crowd, with the Master in the centre, surged toward the temple of Radha-Krishna. Only a small number could enter. The rest stood outside the portal and jostled with one another to have a look at Sri Ramakrishna. In a mood of intoxication he began to dance in the courtyard of the shrine. Every how and then his body stood transfixed in deep samadhi. Hundreds of people around him shouted the name of God, and thousands outside caught the strain and raised the cry with full-throated voices. The echo travelled over the Ganges, striking a note in the hearts of people in the boats on the holy river, and they too chanted the name of God.

When the kirtan was over, Mani Sen took Sri Ramakrishna and Navadvip Goswami into a room and served them with refreshments. Afterwards Ram, M., and the other devotees were also served with the prasad.

In the afternoon, the Master was sitting in Mani Sen's drawing-room with the devotees. Navadvip was also near him. Mani offered the carriage hire to Sri Ramakrishna. Pointing to Ram and the others, the Master said: "Why, should they accept it from you? They earn money." He became engaged in conversation with Navadvip.

MASTER: "Bhakti matured becomes bhava. Next is mahabhava, then prema, and last of all is the attainment of God. Gauranga experienced the states of mahabhava and prema. When prema is awakened, a devotee completely forgets the world; he also forgets his body, which is so dear to a man. Gauranga experienced prema. He jumped into the ocean, thinking it to be the Jamuna. The ordinary jiva does not experience mahabhava or prema. He goes only as far as bhava. But Gauranga experienced all three states. Isn't that so?"

NAVADVIP: "Yes, sir, that is true. The inmost state, the semi-conscious state, and the conscious state."

MASTER: "In the inmost state he would remain in samadhi, unconscious of the outer world. In the semi-conscious state he could only dance. In the conscious state he chanted the name of God."

Navadvip introduced his son to the Master. The young man was a student of the scriptures. He saluted Sri Ramakrishna.

NAVADVIP: "He studies the scriptures at home. Previously one hardly saw a copy of the Vedas in this country. Max Müller has translated them; so people can now read these books."

MASTER: "Too much study of the scriptures does more harm than good. The important thing is to know the essence of the scriptures. After that, what is the need of books? One should learn the essence and then dive deep in order to realize God.

"The Divine Mother has revealed to me the essence of the Vedanta. It is that Brahman alone is real and the world illusory. The essence of the Gita is what you get by repeating the word ten times. The word becomes reversed. It is then 'tagi', which refers to renunciation. The essence of the Gita is: 'O man, renounce everything and practise spiritual discipline for the realization of God.'"

NAVADVIP: "But how can we persuade our minds to renounce?"

MASTER: "You are a goswami. It is your duty to officiate as priest in the temple. You cannot renounce the world; otherwise, who would look after the temple and its services? You have to renounce mentally.

"It is God Himself who has kept you in the world to set an example to men. You may resolve in your mind a thousand times to renounce the world, but you will not succeed. God has given you such a nature that you must perform your worldly duties.

"Krishna said to Arjuna: 'What do you mean, you will not fight? By your mere will you cannot desist from fighting. Your very nature will make you fight.'"

At the mere mention of Krishna and Arjuna the Master went into samadhi. In the twinkling of an eye his body became motionless and his eyeballs transfixed, while his breathing could scarcely be noticed. At this sudden transformation Navadvip and his son and the other devotees looked at the Master in mute wonder.

Regaining partial consciousness, he said to Navadvip: "Yoga and bhoga. You goswamis have both. Now your only duty is to call on God and pray to Him sincerely: 'O God, I don't want the glories or Thy world-bewitching maya. I want Thee alone!' God dwells in all beings, undoubtedly. That being the case, who may be called His devotee? He who dwells in God, he who has merged his mind and life and innermost soul in God."

The Master returned to the sense plane. Referring to his samadhi, he said to Navadvip: "Some say that this state of mine is a disease. I say to them, "How can one become unconscious by thinking of Him whose Consciousness has made the whole world conscious?'"

Mani Sen said good-bye to the invited brahmins and Vaishnavas with suitable gifts of money. He offered five rupees to Sri Ramakrishna. The latter said that he could not possibly accept any money. But Mani insisted. The Master then asked him in the name of his guru not to press him. Mani requested him again to accept the offering. Sri Ramakrishna asked M., in a distressed voice, whether he should take the money. The disciple made a vehement protest and said, "No, sir. By no means."

Friends of Mani Sen gave the money to Rakhal, requesting him to buy some mangoes and sweets for the Master. Sri Ramakrishna said to M.: "I have definitely said to Mani that I would not accept the money. I feel free now. But Rakhal has accepted it. His is now the responsibility."

Sri Ramakrishna, accompanied by the devotees, took a carriage to return to Dakshineswar. They were going to pass the temple garden of Mati Seal on the way. For a long time the Master had been asking M. to take him to the reservoir in the garden in order that he might teach him how to meditate on the formless God. There were tame fish in the reservoir. Nobody harmed them. Visitors threw puffed rice and other bits of food into the water, and the big fish came in swarms to eat the food. Fearlessly the fish swam in the water and sported there joyously.

Coming to the reservoir, the Master said to M.: "Look at the fish. Meditating on the formless God is like swimming joyfully like these fish, in the Ocean of Bliss and Consciousness."

Monday, June 25, 1883

Sri Ramakrishna was at Balaram Bose's house in Calcutta. Rakhal and M were seated near him. The Master was in ecstasy. He conversed with the devotees in an abstracted mood.

MASTER: "Let me assure you that a man can realize his Inner Self through sincere prayer. But to the extent that he has the desire to 'enjoy worldly objects, his vision of the Self becomes obstructed."

M: "Yes, sir. You always ask us to plunge into God."

MASTER (joyously): "Yes! That's it. Let me tell you that the realization of Self is possible for all, without any exception."

M: "That is true, sir. But God is the Doer. He works through different beings in different ways, according to their capacity to manifest the Divine. God gives to some full spiritual consciousness, and others He keeps in ignorance."

MASTER: "No, that is not so. One should pray to God with a longing heart. God certainly listens to prayer if it is sincere. There is no doubt about it."

A DEVOTEE: "Yes, sir. There is this 'I-consciousness' in us; therefore we must pray."

MASTER (to M.): "A man should reach the Nitya, the Absolute, by following the trail of the Lila, the Relative. It is like reaching the roof by the stairs. After realizing the Absolute, he should climb down to the Relative and live on that plane in the company of devotees, charging his mind with the love of God; This is my final and most mature opinion.

"God has different forms, and He sports in different ways. He sports as Isvara, deva, man, and the universe. In every age He descends to earth in human form, as an Incarnation, to teach people love and devotion. There is the instance of Chaitanya. One can taste devotion and love of God only through His Incarnations. Infinite are the ways of God's play, but what I need is love and devotion. I want only the milk. The milk comes through the udder of the cow. The Incarnation is the udder."

Was Sri Ramakrishna hinting that he was an Incarnation of God? Did he suggest that those who saw him saw God? Did he thus speak about himself when speaking of Chaitanya?


It was a hot day in June 1883. Sri Ramakrishna was sitting on the steps of the Siva temples in the temple garden. M. arrived with ice and other offerings and sat down on the steps after saluting the Master.

MASTER (to M.): "The husband of Mani Mallick's granddaughter was here. He read in a book3 that God could not be said to be quite wise and omniscient; otherwise, why should there be so much misery in the world? As regards death, it would be much better to kill a man all at once, instead of putting him through slow torture. Further, the author writes that if he himself were the Creator, he would have created a better world."

M. listened to these words in surprise and made no comment.

MASTER (to M.): "Can a man ever understand God's ways? I too think of God sometimes as good and sometimes as bad. He has kept us deluded by His great illusion. Sometimes He wakes us up and sometimes He keeps us unconscious. One moment the ignorance disappears, and the next moment it covers our mind. If you throw a brick-bat into a pond covered with moss, you get a glimpse of the water. But a few moments later the moss comes dancing back and covers the water.

"One is aware of pleasure and pain, birth and death, disease and grief, as long as one is identified with the body. All these belong to the body alone, and not to the Soul. After the death of the body, perhaps God carries one to a better place. It is like the birth of the child after the pain of delivery. Attaining Self-Knowledge, one looks on pleasure and pain, birth and death, as a dream.

"How little we know! Can a one-seer pot hold ten seers of milk? If ever a salt doll ventures into the ocean to measure its depth, it cannot come back and give us the information. It melts into the water and disappears."

At dusk the evening service began in the different temples. The Master was sitting on the small couch in his room, absorbed in contemplation of the Divine Mother. Several devotees also were there. M. was going to spend the night with the Master.

A little later Sri Ramakrishna began to talk to a devotee privately, on the verandah north of his room. He said: "It is good to meditate in the small hours of the morning and at dawn. One should also meditate daily after dusk." He instructed the devotee about meditation on the Personal God and on the Impersonal Reality.

After a time he sat on the semicircular porch west of his room. It was about nine o'clock.

MASTER: "Those who come here will certainly have all their doubts removed. What do you say?"

M: "That is true, sir."

A boat was moving in the Ganges, far away from the bank. The boatman began to sing. The sound of his voice floating over the river reached the Master's ears, and he went into a spiritual mood. The hair on his body stood on end. He said to M., "Just feel my body." M. was greatly amazed. He thought: "The Upanishads describe Brahman as permeating the universe and the ether. Has that Brahman, as sound, touched the Master's body?"

After a time Sri Ramakrishna began to converse again.

MASTER: "Those who come here must have been born with good tendencies. Isn't that true?"

M: "It is true, sir."

MASTER: "Adhar must have good tendencies."

M: "That goes without saying."

MASTER: "A guileless man easily realizes God. There are two paths: the path of righteousness and the path of wickedness. One should follow the path of righteousness."

M: "That is true, sir. If a thread has a single fibre sticking out, it cannot pass through the eye of a needle."

MASTER: "If a man finds a hair in the food he is chewing, he spits out the entire morsel."

M: "But you say that the man who has realized God cannot be injured by evil company. A blazing fire burns up even a plantain-tree."

Saturday, July 14, 1883

Sri Ramakrishna arrived at Adhar's house in Calcutta. Rakhal, M., and other devotees were with the Master. Adhar had arranged to have Rajnarayan, the famous singer, and his party, recite the Chandi.

Rajnarayan began the recital in the worship hall. He sang:

I have surrendered my soul at the fearless feet of the Mother;
Am I afraid of Death any more? . . .

As the Master listened, he became filled with divine fervour and joined the musicians. Now and then he improvised an appropriate line. Suddenly he went into samadhi and stood still.

The singer sang again:

Who is the Woman yonder who lights the field of battle?
Darker Her body gleams even than the darkest storm-cloud,
And from Her teeth there flash the lightning's blinding flames!
Dishevelled Her hair is flying behind as She rushes about,
Undaunted in this war between the gods and the demons.
Laughing Her terrible laugh, She slays the fleeing asuras,
And with Her dazzling flashes She bares the horror of war.

How beautiful on Her brow the drops of moisture appear!
About Her dense black hair the bees are buzzing in swarms;
The moon has veiled its face, beholding this Sea of Beauty.
Tell me, who can She be, this Sorceress? Wonder of wonders!
Siva Himself, like a corpse, lies vanquished at Her feet.
Kamalakanta has guessed who She is, with the elephant's gait;
She is none other than Kali, Mother of all the worlds.

Sri Ramakrishna was in deep samadhi.

Saturday, July 21, 1883

It was about four o'clock in the afternoon when Sri Ramakrishna, with Ramlal and one or two other devotees, started from Dakshineswar for Calcutta in a carriage. As the carriage passed the gate of the Kali temple, they met M. coming on foot with four mangoes in his hand. The carriage stopped and M. saluted the Master. Sri Ramakrishna was going to visit some of his devotees in Calcutta.

MASTER (to M., with a smile): "Come with us. We are going to Adhar's house."

M. got joyfully into the carriage. Having received an English education, he did not believe in the tendencies inherited from previous births. But he had admitted a few days before that it was on account of Adhar's good tendencies from past births that he showed such great devotion to the Master. Later on he had thought about this subject and had discovered that he was not yet completely convinced about inherited tendencies. He had come to Dakshineshwar that day to discuss the matter with Sri Ramakrishna.

MASTER: "Well, what do you think of Adhar?"

M: "He has great yearning for God."

MASTER: "Adhar, too, speaks very highly of you."

M. remained silent awhile and then began to speak of past tendencies.

M: "I haven't much faith in rebirth and inherited tendencies. Will that in any way injure my devotion to God?"

MASTER: "It is enough to believe that all is possible in God's creation. Never allow the thought to cross your mind that your ideas are the only true ones, and that those of others are false. Then God will explain everything.

"What can a man understand of God's activities? The facets of God's creation are infinite. I do not try to understand God's actions at all. I have heard that everything is possible in God's creation, and I always bear that in mind. Therefore I do not give a thought to the world, but meditate on God alone. Once Hanuman was asked, 'What day of the lunar month is it?' Hanuman said: 'I don't know anything about the day of the month, the position of the moon and stars, or any such things. I think of Rama alone.'

"Can one ever understand the work of God? He is so near; still it is not possible for us to know Him. Balarama did not realize that Krishna was God."

M: "That is true, sir."

MASTER: "God has covered all with His maya. He doesn't let us know anything. Maya is 'woman and gold'. He who puts maya aside to see God, can see Him. Once, when I was explaining God's actions to someone, God suddenly showed me the lake at Kamarpukur. I saw a man removing the green scum and drinking the water. The water was clear as crystal. God revealed to me that Satchidananda is covered by the scum of maya. He who puts the green scum aside can drink the water.

"Let me tell you a very secret experience. Once I had entered the wood near the pine-grove, and was sitting there, when I had a vision of something like the hidden door of a chamber. I couldn't see the inside of the chamber. I tried to bore a hole in the door with a nail-knife, but did not succeed. As I bored, the earth fell back into the hole and filled it. Then suddenly I made a very big opening."

Uttering these words, the Master remained silent. After a time he said: "These are very profound words. I feel as if someone were pressing my mouth. ... I have seen with my own eyes that God dwells even in the sexual organ. I saw Him once in the sexual intercourse of a dog and a bitch.

"The universe is conscious on account of the Consciousness of God. Sometimes I find that this Consciousness wriggles about, as it were, even in small fish."

The carriage came to the crossing at Shovabazar in Calcutta. The Master continued, saying, "Sometimes I find that the universe is saturated with the Consciousness of God, as the earth is soaked with water in the rainy season.

"Well, I see so many visions, but I never feel vain about them."

M. (with a smile): "That you should speak of vanity, sir!"

MASTER: "Upon my word, I don't feel vanity even in the slightest degree."

M: "There once lived a man in Greece, Socrates by name. A voice from heaven said that he was wise among men. Socrates was amazed at this revelation. He meditated on it a long time in solitude and then realized its significance. He said to his friends, 'I alone of all people have understood that I do not know anything.' But every man believes he is wise. In reality all are ignorant."

MASTER: "Now and then I think, 'What is it I know that makes so many people come to me?' Vaishnavcharan was a great pundit. He used to say to me: 'I can find in the scriptures all the things you talk about. But do you know why I come to you? I come to hear them from your mouth.'"

M: "All your words tally with the scriptures. Navadvip Goswami also said that the other day at the festival at Panihati. You told us that day that by repeating the word 'Gita' a number of times one reverses it and it becomes 'tagi', which refers to renunciation. Renunciation is the essence of the Gita. Navadvip Goswami supported your statement from the grammatical standpoint."

MASTER: "Have you found anyone else resembling me — any pundit or holy man?"

M: "God has created you with His own hands, whereas He has made others by machine. All others He has created according to law."

MASTER (laughing, to Ramlal and the other devotees): "Listen to what he is saying!"

Sri Ramakrishna laughed for some time, and said at last, "Really and truly I have no pride — no, not even the slightest bit."

M: "Knowledge does us good in one respect at least; it makes us feel that we do not know anything, that we are nothing."

MASTER: "Right you are! I am nothing. I am nobody.

"Do you believe in English astronomy?"

M: "It is possible to make new discoveries by applying the laws of Western astronomy. Observing the irregular movement of Uranus, the astronomers looked through their telescopes and discovered Neptune shining in the sky. They can also foretell eclipses."

MASTER: "Yes, that is so."

The carriage drove on. They were approaching Adhar's house. Sri Ramakrishna said to M., "Dwell in the truth and you will certainly realize God."

M: "You said the other day to Navadvip Goswami: 'O God, I want Thee. Please do not delude me with Thy world-bewitching maya. I want to realize Thee.'"

MASTER: "Yes, one should be able to say that from one's innermost soul."

Sri Ramakrishna arrived at Adhar's house and took a seat in the parlour. Ramlal, Adhar, M., and the other devotees sat near him. Rakhal was staying with his father in Calcutta.

MASTER (to Adhar): "Didn't you let Rakhal know that I was coming?"

ADHAR: "Yes, sir. I have sent him word."

Finding that the Master was eager to see Rakhal, Adhar at once sent his carriage to fetch him. Adhar had been yearning to see the Master that day, but he had not definitely known that Sri Ramakrishna was coming.

ADHAR: "You haven't been here for a long time. I prayed to God today that you might come. I even shed tears."

The Master was pleased and said with a smile, "You don't mean that!"

It was dusk and the lamps were lighted. Sri Ramakrishna saluted the Divine Mother with folded hands and sat quietly absorbed in meditation. Then he began to chant the names of God in his sweet voice: "Govinda! Govinda! Satchidananda! Hari! Hari!" Every word he uttered showered nectar on the ears of the devotees.

Ramlal sang in praise of Kali, the Divine Mother:

Thy name, I have heard, O Consort of Siva, is the destroyer of our fear,
And so on Thee I cast my burden: Save me! Save me, O kindly Mother!
Out of Thy womb the world is born, and Thou it is that dost pervade it.
Art Thou Kali? Art Thou Radha? Who can ever rightly say?
Mother, in every living creature Thou dost have Thy dwelling-place;
As Kundalini Thou dost live in the lotus of the Muladhara.
Above it lies the Svadhisthana, where the four-petalled lotus blooms;
There also Thou dost make Thy home, O mystic power of Kundalini,
In the four petals of that flower, and in Vajrasana's six petals.
At the navel is Manipura, the blue ten-petalled lotus flower;
Through the pathway of Sushumna, Thou dost ascend and enter there.
O Lady of the lotuses, in lotus blossoms Thou dost dwell!

Beyond them lies the Lake of Nectar, in the region of the heart,
Where the twelve-petalled lotus flower enchants the eye with scarlet flame.
When Thou dost open it, O Mother, touching it with Thy Lotus Feet,
The age-long darkness of the heart instantly scatters at Thy sight.
Above, in the throat, is the sixteen-petalled lotus flower, of smoky hue:
Within the petals of this flower there lies concealed a subtle space,
Transcending which, one sees at length the universe in Space dissolve.
And higher vet, between the eyebrows, blossoms the lotus of two petals,
Where the mind of man remains a prisoner and past controlling;
From this flower the mind desires to watch the sportive play of life.

Highest of all, within the head, the soul-enthralling centre is,
Where shines the thousand-petalled lotus, Mahadeva's dwelling-place.
Having ascended to His throne, O Spouse of Siva, sit beside Him!
Thou art the Primal Power, O Mother! She whose senses are controlled;
The yogis meditate on Thee as Uma, great Himalaya's daughter.
Thou who art the Power of Siva! Put to death my ceaseless cravings;
Grant that I never fall again into the ocean of this world.
Mother, Thou art the Primal Power, Thou the five cosmic principles;
Who can ever hope to know Thee, who art beyond all principles?
Only for Thy bhaktas' sake dost Thou assume Thy various forms;
But when Thy devotee's five senses merge in the five elements,
Mother, it is Thyself alone that he beholds as formless Truth.

As Ramlal sang the lines:

Above, in the throat, is the sixteen-petalled lotus flower, of smoky hue;
Within the petals of this flower there lies concealed a subtle space,
Transcending which, one sees at length the universe in Space dissolve,

the Master said to M.: "Listen. This is known as the vision of Satchidananda, the Formless Brahman. The Kundalini, rising above the Visuddha chakra, enables one to see everything as akasa."

M: "Yes, sir."

MASTER: "One attains the Absolute by going beyond the universe and its created beings conjured up by maya. By passing beyond the Nada one goes into samadhi. By repeating 'Om' one goes beyond the Nada and attains samadhi."

Adhar served Sri Ramakrishna with fruits and sweets. The Master left tor Jadu Mallick's house.

Sri Ramakrishna entered the room in Jadu's house where the Divine Mother was worshipped. He stood before the image, which had been decorated with flowers, garlands, and sandal-paste, and which radiated a heavenly beauty and splendour. Lights were burning before the pedestal. A priest was seated before the image. The Master asked one of his companions to offer a rupee in the shrine, according to the Hindu custom.

Sri Ramakrishna stood a long time with folded hands before the blissful image, the devotees standing behind him. Gradually he went into samadhi, his body becoming motionless and his eyes fixed.

With a long sigh he came back to the world of the senses and said, still intoxicated with divine fervour, "Mother, good-bye." But he could not leave the place. He remained standing there. Addressing Ramlal, he said: "Please sing that song. Then I shall be all right."

Ramlal sang:

O Mother, Consort of Siva, Thou hast deluded this world. . . .

The Master went to the drawing-room with the devotees. Every now and then he said, "O Mother, please dwell in my heart!" Jadu was sitting in the drawing-room with his friends. The Master sat down, still in an ecstatic mood, and sang:

O Mother, ever blissful as Thou art,
Do not deprive Thy worthless child of bliss! . . .

Finishing the song, he said to Jadu, still in a state of divine fervour: "Well, sir, what shall I sing? Shall I sing 'Mother, am I Thine eight-months child'?" He sang:

Mother, am I Thine eight-months4 child? Thy red eyes cannot frighten me!
My riches are Thy Lotus Feet, which Siva holds upon His breast;
Yet, when I seek my heritage, I meet with excuses and delays.
A deed of gift I hold in my heart, attested by Thy Husband Siva;
I shall sue Thee, if I must, and with a single point shall win.
If Thou dost oppose me, Thou wilt learn what sort of mother's son I am.
This bitterly contested suit between the Mother and Her son —
What sport it is! says Ramprasad. I shall not cease tormenting Thee
Till Thou Thyself shall yield the fight and take me in Thine arms at last.

Coming down nearly to a normal state, the Master said, "I shall take some of the Divine Mother's prasad." Then he ate a little of it.

Jadu Mallick was sitting near him with several friends, among whom were a few of his flatterers.

MASTER (with a smile): "Well, why do you keep these buffoons with you?"

JADU (with a smile): "Suppose they are. Won't you redeem them?"

MASTER (smiling): "The water of the Ganges cannot purify a wine-jar."

Jadu had promised the Master that he would arrange a recital of the Chandi in his house. Some time had elapsed, but he bad not yet kept his promise.

MASTER: "Well, what about the recital of the Chandi?"

JADU: "I have been busy with many things; I haven't been able to arrange it."

MASTER: "How is that? A man gives his word and doesn't take it back! 'The words of a man are like the tusks of the elephant: they come out but do not go back.' A man must be true to his word. What do you say?"

JADU (with a smile): "You are right."

MASTER: "You are a shrewd man. You do a thing after much calculation. You are like the brahmin who selects a cow that eats very little, supplies plenty of dung, and gives much milk." (All laugh.)

After a time he said to Jadu: "I now understand your nature. It is half warm and half cold. You are devoted to God and also to the world."

The Master and his devotees were served by Jadu with sweets and fruit, and then the party left for the home of Khelat Ghosh.

Khelat Ghosh's house was a big mansion, but it looked deserted. As, the Master entered the house he fell into an ecstatic mood. M., Ramlal, and a few other devotees were with him. Their host was Khelat Ghosh's brother-in-law. He was an old man, a Vaishnava. His body was stamped with the name of God, according to the Vaishnava custom, and he carried in his hand a small bag containing his rosary. He had visited the Master, now and then, at Dakshineswar. But most of the Vaishnavas held narrow religious views; they criticized the Vedantists and the followers of the Siva cult. Sri Ramakrishna soon began to speak.

MASTER: "It is not good to feel that one's own religion alone is true and all others are false. God is one only, and not two. Different people call on Him by different names: some as Allah, some as God, and others as Krishna, Siva, and Brahman. It is like the water in a lake. Some drink it at one place and call it 'jal', others at another place and call it 'pani', and still others at a third place and call it 'water'. The Hindus call it 'jal', the Christians 'water', and the Mussalmans 'pani'. But it is one and the same thing. Opinions are but paths. Each religion is only a path leading to God, as rivers come from different directions and ultimately become one in the one ocean.

"The Truth established in the Vedas, the Puranas, and the Tantras is but one Satchidananda. In the Vedas It is called Brahman, in the Puranas It is called Krishna, Rama, and so on, and in the Tantras It is called Siva. The one Satchidananda is called Brahman, Krishna, and Siva."

The devotees were silent.

A VAISHNAVA DEVOTEE: "Sir, why should one think of God at all?"

MASTER: "If a man really has that knowledge5 then he is indeed liberated though living in a body.

"Not all, by any means, believe in God. They simply talk. The worldly-minded have heard from someone that God exists and that everything happens by His will; but it is not their inner belief.

"Do you know what a worldly man's idea of God is like? It is like the children's swearing by God when they quarrel. They have heard the word while listening to their elderly aunts quarrelling.

"Is it possible for all to comprehend God? God has created the good and the bad, the devoted and the impious, the faithful and the sceptical. The wonders that we see all exist in His creation. In one place there is more manifestation of His Power, in another less. The sun's light is better reflected by water than by earth, and still better by a mirror. Again, there are different levels among the devotees of God: superior, mediocre, and inferior. All this has been described in the Gita."

VAISHNAVA: "True, sir."

MASTER: "The inferior devotee says, 'God exists, but He is very far off, up there in heaven.' The mediocre devotee says, 'God exists in all beings as life and consciousness.' The superior devotee says: 'It is God Himself who has become everything; whatever I see is only a form of God. It is He alone who has become maya, the universe, and all living beings. Nothing exists but God.'"

VAISHNAVA: "Does anyone ever attain that state of mind?"

MASTER: "One cannot attain it unless one has seen God. But there are signs that a man has had the vision of God. A man who has seen God sometimes behaves like a madman: he laughs, weeps, dances, and sings. Sometimes times he behaves like a child, a child five years old — guileless, generous, without vanity, unattached to anything, not under the control of any of the gunas, always blissful. Sometimes he behaves like a ghoul: he doesn't differentiate between things pure and things impure; he sees no difference between things clean and things unclean. And sometimes he is like an inert thing, staring vacantly: he cannot do any work; he cannot strive for anything."

Was the Master making a veiled reference to his own states of mind?

MASTER (to the Vaishnava devotee): "The feeling of 'Thee and Thine' is the outcome of Knowledge; 'I and mine' comes from ignorance. Knowledge makes one feel: 'O God, Thou art the Doer and I am Thy instrument. O God, to Thee belongs all — body, mind, house, family, living beings, and the universe. All these are Thine. Nothing belongs to me.'

"An ignorant person says, 'Oh, God is there — very far off.' The man of Knowledge knows that God is right here, very near, in the heart; that He has assumed all forms and dwells in all hearts as their Inner Controller."

Sunday, July 22, 1883

Taking advantage of the holiday, many householder devotees visited Sri Ramakrishna in his room at the Dakshineswar temple garden. The young devotees, mostly students, generally came on week-days. Sometimes the Master asked his intimate disciples to come on a Tuesday or a Saturday, days that he considered very auspicious tor special religious instruction. Adhar, Rakhal, and M. had come from Calcutta in a hired carriage.

Sri Ramakrishna had enjoyed a little rest after his midday meal. The room had an atmosphere of purity and holiness. On the walls hung pictures of gods and goddesses, among them one of Christ rescuing the drowning Peter. Outside the room were plants laden with fragrant flowers, and the Ganges could be seen flowing toward the south. The Master was seated on the small couch, facing the north, and the devotees sat on mats and carpets spread on the floor. All eyes were directed toward him. Mani Mallick, an old Brahmo devotee about sixty-five years of age, came to pay his respects to the Master. He had returned a few months earlier from a pilgrimage to Benares and was recounting his experiences to Sri Ramakrishna.

MANI MALLICK: "A monk whom I met in Benares said that no religious experience is possible without the control of the sense-organs. Nothing could be achieved by merely crying, 'God! God!'"

MASTER: "Do you understand the views of teachers like him? According to them, one must first practise spiritual discipline: self-restraint, self-control, forbearance, and the like. Their aim is to attain Nirvana. They are followers of Vedanta. They constantly discriminate, saying, 'Brahman alone is real, and the world illusory.' But this is an extremely difficult path. If the world is illusory, then you too are illusory. The teacher who gives the instruction is equally illusory. His words, too, are as illusory as a dream.

"But this experience is beyond the reach of the ordinary man. Do you know what it is like? If you burn camphor nothing remains. When wood is burnt at least a little ash is left. Finally, after the last analysis, the devotee goes into samadhi. Then he knows nothing whatsoever of 'I', 'you', or the universe.

"Padmalochan was a man of deep wisdom. He had great respect for me, though at that time I constantly repeated the name of the Divine Mother. He was the court pundit of the Maharaja of Burdwan. Once he came to Calcutta and went to live in a garden house near Kamarhati. I felt a desire to see him and sent Hriday there to learn if the pundit had any vanity. I was told that he had none. Then I met him. Though a man of great knowledge and scholarship, he began to weep on hearing me sing Ramprasad's devotional songs. We talked together a long while; conversation with nobody else gave me such satisfaction. He said to me, 'Give up the desire tor the company of devotees; otherwise people of all sorts will come to you and make you deviate from your spiritual ideal.' Once he entered into a controversy, by correspondence, with Utshavananda, Vaishnavcharan's guru. He told me an interesting incident. Once a meeting was called to decide which of the two deities, Siva or Brahma, was the greater. Unable to come to any decision, the pundits at last referred the matter to Padmalochan. With characteristic guilelessness he said: 'How do I know? Neither I nor any of my ancestors back to the fourteenth generation have seen Siva or Brahma.' About the renunciation of 'woman and gold', he said to me one day: 'Why have you given up those things? Such distinctions as "This is money and that is clay" are the outcome of ignorance.' What could I say to that? I replied: 'I don't know all these things, my dear sir. But for my part, I cannot relish such things as money and the like.'

"There was a pundit who was tremendously vain. He did not believe in the forms of God. But who can understand the inscrutable ways of the Divine? God revealed Himself to him as the Primal Power. This vision made the pundit unconscious for a long time. After regaining partial consciousness he uttered only the sound 'Ka! Ka! Ka!' He could not fully pronounce 'Kali'."

A DEVOTEE: "Sir, you met Pundit Vidyasagar. What did you think of him?"

MASTER: "Vidyasagar has both scholarship and charity, but he lacks inner vision. Gold lies hidden within him. Had he but found it out, his activities would have been reduced; finally they would have stopped altogether. Had he but known that God resides in his heart, his mind would have been directed to God in thought and meditation. Some persons must perform selfless work a long time before they can practise dispassion and direct their minds to the spiritual ideal and at last be absorbed in God.

"The activities that Vidyasagar is engaged in are good. Charity is very noble. There is a great deal of difference between daya, compassion, and maya, attachment. Daya is good, but not maya. Maya is love tor one's relatives — one's wife, children, brother, sister, nephew, father, and mother. But daya is the same love for all created beings without any distinction."

M: "Is daya also a bondage?"

MASTER: "Yes, it is. But that concept is something far beyond the ordinary man. Daya springs from sattva. Sattva preserves, rajas creates, and tamas destroys. But Brahman is beyond the three gunas. It is beyond Prakriti.

"None of the three gunas can reach Truth; they are like robbers, who cannot come to a public place for fear of being arrested. Sattva, rajas, and tamas are like so many robbers.

"Listen to a story. Once a man was going through a forest, when three robbers fell upon him and robbed him of all his possessions. One of the robbers said, "What's the use of keeping this man alive?' So saying, he was about to kill him with his sword, when the second robber interrupted him, saying: 'Oh, no! What is the use of killing him? Tie him hand and foot and leave him here.' The robbers bound his hands and feet and went away.

After a while the third robber returned and said to the man: 'Ah, I am sorry. Are you hurt? I will release you from your bonds.' After setting the man free, the thief said; Come with me. I will take you to the public highway.' After a long time they reached the road. Then the robber said: 'Follow this road. Over there is your house.' At this the man said: 'Sir, you have been very good to me. Come with me to my house.' 'Oh, no!' the robber replied. 'I can't go there. The police will know it.'

"This world itself is the forest. The three robbers prowling here are sattva, rajas, and tamas. It is they that rob a man of the Knowledge of Truth. Tamas wants to destroy him. Rajas binds him to the world. But sattva rescues him from the clutches of rajas and tamas. Under the protection of sattva, man is rescued from anger, passion, and the other evil effects of tamas. Further, sattva loosens the bonds of the world. But sattva also is a robber. It cannot give him the ultimate Knowledge of Truth, though it shows him the road leading to the Supreme Abode of God. Setting him on the path, sattva tells him: 'Look yonder. There is your home.' Even sattva is far away from the Knowledge of Brahman.

"What Brahman is cannot be described. Even he who knows It cannot talk about It. There is a saying that a boat, once reaching the 'black waters' of the ocean, cannot come back.

"Once four friends, in the course of a walk, saw a place enclosed by a wall. The wall was very high. They all became eager to know what was inside. One of them climbed to the top of the wall. What he saw on looking inside made him speechless with wonder. He only cried, 'Ah! Ah!' and dropped in. He could not give any information about what he saw. The others, too, climbed the wall, uttered the same cry, 'Ah! Ah!', and jumped in. Now who could tell what was inside?

"Sages like Jadabharata and Dattatreya, after realizing Brahman, could not describe It. A man's 'I' completely disappears when he goes into samadhi after attaining the Knowledge of Brahman. That is why Ramprasad sang, addressing his mind:

If you should find the task too hard,
Call upon Ramprasad for help.

The mind must completely merge itself in Knowledge. But that is not enough. 'Ramprasad', that is, the principle of 'I', must vanish too. Then alone does one get the Knowledge of Brahman."

A DEVOTEE: "Sir, is it possible then that Sukadeva did not have the ultimate Knowledge?"

MASTER: "According to some people, Sukadeva only saw and touched the Ocean of Brahman; he did not dive into It. That is why he could return to the world and impart religious instruction. According to others, he returned to the world of name and form, after attaining the Knowledge of Brahman,. for the purpose of teaching others. He had to recite the Bhagavata to King Parikshit and had to teach people in various ways; therefore God did not destroy his 'I' altogether. God kept in him the 'ego of Knowledge'."

DEVOTEE: "Can one keep up an organization after attaining the Knowledge of Brahman?"

MASTER: "Once I talked to Keshab Sen about the Knowledge of Brahman. He asked me to explain it further. I said, 'If I proceed further, then you won't be able to preserve your organization and following.' 'Then please stop here!' replied Keshab. (All laugh.) But still I said to Keshab: '"I" and "mine" indicate ignorance. Without ignorance one cannot have such a feeling as "I am the doer; these are my wife, children, possessions, name and fame".' Thereupon Keshab said, 'Sir, if one gave up the "I", nothing whatsoever would remain.' I reassured him and said: 'I am not asking you to give up all of the "I". You should give up only the "unripe, I". The "unripe I" makes one feel: "I am the doer. These are my wife and children. I am a teacher." Renounce this "unripe I" and keep the "ripe I", which will make you feel that you are the servant of God, His devotee, and that God is the Doer and you are His instrument.'"

DEVOTEE: "Can the 'ripe I' form an organization?"

MASTER: "I said to Keshab Sen that the 'I' that says, 'I am a leader, I have formed this party, I am teaching people', is the 'unripe I'. It is very difficult to preach religion. It is not possible to do so without receiving the commandment of God. The permission of God is necessary. Sukadeva had a command from God to recite the Bhagavata. If, after realizing God, a man gets His command and becomes a preacher or teacher, then that preaching or teaching does no harm. His 'I' is not 'unripe'; it is 'ripe'.

"I asked Keshab to give up this 'unripe I'. The ego that feels, 'I am the servant of God and lover of God' does not injure one. I said to him: 'You have been constantly talking of your organization and your followers. But people also go away from your organization.' Keshab answered: 'It is true, sir. After staying in it several years, people go to another organization. What is worse, on deserting me they abuse me right and left.' 'Why don't you study their nature?' I said. 'Is there any good in making anybody and everybody a disciple?'

"I said to Keshab further: 'You should accept the Divine Mother, the Primal Energy. Brahman is not different from Its Sakti. What is Brahman is also Sakti. As long as a man remains conscious of the body, he is conscious of duality. It is only when a man tries to describe what he sees that he finds duality.' Keshab later on recognized Kali.

"One day when Keshab was here with his disciples, I said to him that I would like to hear him preach. He delivered a lecture in the chandni. Then we all sat by the bathing-ghat and had a long conversation. I said to him; 'It is Bhagavan alone who in one form appears as bhakta, and in another as the Bhagavata. Please repeat "Bhagavata — Bhakta — Bhagavan".' Keshab and his disciples repeated the words. Then I asked him to repeat 'Guru — Krishna — Vaishnava'. Thereupon Keshab said: 'Sir, I should not go so far now. People will say that I have become an orthodox Hindu.'

"It is extremely difficult to go beyond the three gunas. One cannot reach that state without having realized God. Man dwells in the realm of maya. Maya does not permit him to see God. It has made him a victim of ignorance.

"Once Hriday brought a bull-calf here. I saw, one day, that he had tied it with a rope in the garden, so that it might graze there. I asked him, 'Hriday, why do you tie the calf there every day?' 'Uncle,' he said, 'I am going to send this calf to our village. When it grows strong I shall yoke it to the plough.' As soon as I heard these words I was stunned to think: 'How inscrutable is the play of the divine maya! Kamarpukur and Sihore (Hriday's birth-place.) are so far away from Calcutta! This poor calf must go all that way. Then it will grow, and at length it will be yoked to the plough. This is indeed the world! This is indeed maya!' I fell down unconscious. Only after a long time did I regain consciousness."


It was three or four o'clock in the afternoon. M. found Sri Ramakrishna seated on the couch in an abstracted mood. After some time he heard him talking to the Divine Mother. The Master said, "O Mother, why hast Thou given him only a particle?" Remaining silent a few moments, he added: "I understand it, Mother. That little bit will be enough for him and will serve Thy purpose. That little bit will enable him to teach people."

Did the Master thus transmit spiritual powers to his disciples? Did he thus come to know that his disciples, after him, would go out into the world as teachers of men?

Rakhal was in the room. Sri Ramakrishna was still in a state of partial consciousness when he said to Rakhal: "You were angry with me, weren't you? Do you know why I made you angry? There was a reason. Only then would the medicine work. The surgeon first brings an abscess to a head. Only then does he apply a herb so that it may burst and dry up."

After a pause he went on: "Yes, I have found Hazra to be like a piece of dry wood. Then why does he live here? This has a meaning too. The play is enlivened by the presence of trouble-makers like Jatila and Kutila.

(To M.) "One must accept the forms of God. Do you know the meaning of the image of Jagaddhatri? She is the Bearer of the Universe. Without Her support and protection the universe would fall from its place and be destroyed. The Divine Mother, Jagaddhatri, reveals Herself in the heart of one who can control the mind, which may be compared to an elephant."

RAKHAL: "The mind is a mad elephant."

MASTER: "Therefore the lion, the carrier of the Divine Mother, keeps it under control."6 It was dusk. The evening service began in the temples. Sri Ramakrishna was chanting the names of the gods and goddesses. He was seated on the small couch, with folded hands, and became absorbed in contemplation of the Divine Mother. The world outside was flooded with moonlight, and the devotees inside the Master's room sat in silence and looked at his serene face.

In the mean time Govinda of Belgharia and some of his friends had entered the room. Sri Ramakrishna was still in a semi-conscious state. After a few minutes he said to the devotees: "Tell me your doubts. I shall explain everything."

Govinda and the other devotees looked thoughtful.

GOVINDA: "Revered sir, why does the Divine Mother have a black complexion?"7

MASTER: "You see Her as black because you are far away from Her. Go near and you will find Her devoid of all colour. The water of a lake appears black from a distance. Go near and take the water in your hand, and you will see that it has no colour at all. Similarly, the sky looks blue from a distance. But look at the atmosphere near you; it has no colour. The nearer you come to God, the more you will realize that He has neither name nor form. If you move away from the Divine Mother, you will find Her blue, like the grass-flower. Is Syama male or female? A man once saw the image of the Divine Mother wearing a sacred thread.8 He said to the worshipper: 'What? You have put the sacred thread on the Mother's neck!' The worshipper said: 'Brother, I see that you have truly known the Mother. But I have not yet been able to find out whether She is male or female; that is why I have put the sacred thread on Her image.'

"That which is Syama is also Brahman. That which has form, again, is without form. That which has attributes, again, has no attributes. Brahman is Sakti; Sakti is Brahman. They are not two. These are only two aspects, male and female, of the same Reality, Existence-Knowledge-Bliss Absolute."

GOVINDA: "What is the meaning of 'yogamaya'?"

MASTER: "It signifies the yoga, or union, of Purusha9 and Prakriti.10 Whatever you perceive in the universe is the outcome of this union. Take the image of Siva and Kali. Kali stands on the bosom of Siva; Siva lies under Her feet like a corpse; Kali looks at Siva. All this denotes the union of Purusha and Prakriti. Purusha is inactive; therefore Siva lies on the ground like a corpse. Prakriti performs all Her activities in conjunction with Purusha. Thus She creates, preserves, and destroys. That is also the meaning of the conjoined images of Radha and Krishna. On account of that union, again, the images are slightly inclined toward each other.

"To denote this union, Sri Krishna wears a pearl in His nose, Radha a blue stone in hers. Radha has a fair complexion, bright as the pearl. Sri Krishna's is blue. For this reason Radha wears the blue stone. Further, Krishna's apparel is yellow, and Radha's blue.

"Who is the best devotee of God? It is he who sees, after the realization of Brahman, that God alone has become all living beings, the universe, and the twenty-four cosmic principles. One must discriminate at first, saying "Not this, not this', and reach the roof. After that one realizes that the steps are made of the same materials as the roof, namely, brick, lime, and brick-dust. The devotee realizes that it is Brahman alone that has become all these — the living beings, the universe, and so on.

"Mere dry reasoning — I spit on it! I have no use for it! (The Master spits on the ground.) "Why should I make myself dry through mere reasoning? May I have unalloyed love for the Lotus Feet of God as long as the consciousness of 'I' and 'you' remains with me!

(To Govinda) "Sometimes I say, 'Thou art verily I, and I am verily Thou.' Again I feel, 'Thou art Thou.' Then I do not find any trace of 'I'. It is Sakti alone that becomes flesh as God Incarnate. According to one school of thought, Rama and Krishna are but two waves in the Ocean of Absolute Bliss and Consciousness.

"Chaitanya, Consciousness, is awakened after Advaita-jnana, the Knowledge of the non-dual Brahman. Then one perceives that God alone exists in all beings as Consciousness. After this realization comes Ananda, Bliss. Advaita, Chaitanya, and Nityananda.11

(To M.) "Let me ask you not to disbelieve in the forms of God. Have faith in God's forms. Meditate on that form of God which appeals to your mind.

(To Govinda) "The fact is that one does not feel the longing to know or see God as long as one wants to enjoy worldly objects. The child forgets everything when he plays with his toys. Try to cajole him away from play with a sweetmeat; you will not succeed. He will eat only a bit of it. When he relishes neither the sweetmeat nor his play, then he says, 'I want to go to my mother.' He doesn't care tor the sweetmeat any more. If a man whom he doesn't know and has never seen says to the child, 'Come along; I shall take you to your mother', the child follows him. The child will go with anyone who will carry him to his mother.

"The soul becomes restless for God when one is through with the enjoyment of worldly things. Then a person has only one thought — how to realize God. He listens to whatever anyone says to him about God."

M. (to himself): "Alas! The soul becomes restless for God only when one is through with the enjoyment of worldly things."

August 18, 1883

Sri Ramakrishna was at Balaram Bose's house in Calcutta. He was explaining the mystery of Divine Incarnation to the devotees.

MASTER: "In order to bring people spiritual knowledge, an Incarnation of God lives in the world in the company of devotees, cherishing an attitude of love for God. It is like going up and coming down the stairs after having once reached the roof. In order to reach the roof, other people should follow the path of devotion, as long as they have not attained Knowledge and become free of desire. The roof can be reached only when all desires are done away with. The shopkeeper does not go to bed before finishing his accounts. He goes to sleep only when his accounts are finished.

(To M.) "A man will certainly succeed if he will take the plunge. Success is sure for such a man.

"Well, what do you think of the worship conducted by Keshab, Shivanath, and the other Brahmo leaders?"

M: "They are satisfied, as you say, with describing the garden, but they seldom speak of seeing the Master of the garden. Describing the garden is the beginning and end of their worship."

MASTER: "You are right. Our only duty is to seek the Master of the garden and speak to Him. The only purpose of life is to realize God."

Sri Ramakrishna then went to Adhar's house. After dusk he sang and danced in Adhar's drawing-room. M., Rakhal, and other devotees were present. After the music he sat down, still in an ecstatic mood. He said to Rakhal: "This religious fervour (Referring to himself) is not like rain in the rainy season, which comes in torrents and goes in torrents. It is like an image of Siva that has not been set up by human hands but is a natural one that has sprung up, as it were, from the bowels of the earth. The other day you left Dakshineswar in a temper. I prayed to the Divine Mother to forgive you."

The Master was still in an abstracted mood and said to Adhar, "My son, meditate on the Deity whose name you chanted." With these words he touched Adhar's tongue with his finger and wrote something on it. Did the Master thereby impart spirituality to Adhar?

1. ^Gauranga and Nityananda.
2. ^At one time Nityananda was beaten by the ruffians Jagai and Madhai, who later were converted to spiritual life by his love.
3. ^The autobiography of John Stuart Mill.
4. ^A premature child is generally weak and fearful
5. ^The knowledge that God exists within and without and everywhere. In that case, thinking of God is superfluous.
6. ^In the image of Jagaddhatri, the lion. Her carrier, is seen keeping an elephant under control.
7. ^A reference to the image of Kali.
8. ^The images of male deities only are invested with the sacred thread.
9. ^The male aspect of Reality; the Soul, or Absolute.
10. ^The female aspect of Reality; Primordial Nature, or Power.
11. ^Non-duality, Consciousness, and Eternal Bliss.

Householders and Non-dualism — Maya and compassion — Pleasure and pain are characteristics of physical life — Law of karma — Joy of God-Consciousness — Ideals of jnani and bhakta — Brahman and Sakti are not different — Master extols Narendra — Nature of Brahman — Master's deep spiritual experiences — Nature of the Divine Incarnation — Master's attitude toward women — Good use of money — Occult powers condemned — Master's renunciation of money — Krishnakishore's faith in God — Vijnana or Transcendental Knowledge — Faith in the guru.

August 19, 1883

IT WAS SUNDAY, the first day after the full moon. Sri Ramakrishna was resting after his noon meal. The midday offering had been made in the temples, and the temple doors were closed.

In the early afternoon the Master sat up on the small couch in his room. M. prostrated himself before him and sat on the floor. The Master was talking to him on the philosophy of Vedanta.

MASTER (to M.): "Self-Knowledge is discussed in the Ashtavakra Samhita. The non-dualists say, 'Soham', that is, 'I am the Supreme Self.' This is the view of the sannyasis of the Vedantic school. But this is not the right attitude for householders, who are conscious of doing everything themselves. That being so, how can they declare, 'I am That, the actionless Supreme Self? According to the non-dualists the Self is unattached. Good and bad, virtue and vice, and the other pairs of opposites, cannot in any way injure the Self, though they undoubtedly afflict those who have identified themselves with their bodies. Smoke soils the wall, certainly, but it cannot in any way affect akasa, space. Following the Vedantists of this class, Krishnakishore used to say, 'I am Kha', meaning akasa. Being a great devotee, he could say that with some justification; but it is not becoming for others to do so.

"But to feel that one is a free soul is very good. By constantly repeating, 'I am free, I am free', a man verily becomes free. On the other hand, by constantly repeating, 'I am bound, I am bound', he certainly becomes bound to worldliness. The fool who says only, 'I am a sinner, I am a sinner', verily drowns himself in worldliness. One should rather say: 'I have chanted the name of God. How can I be a sinner? How can I be bound?'

(To M.) "You see, I am very much depressed today. Hriday has written me that he is very ill. Why should I feel dejected about it? Is it because of maya or daya?"

M. could not find suitable words for a reply, and remained silent.

MASTER: "Do you know what maya is? It is attachment to relatives — parents, brother and sister, wife and children, nephew and niece. Daya means love for all created beings. Now what is this, my feeling about Hriday? Is it maya or daya? But Hriday did so much for me: he served me whole-heartedly and nursed me when I was ill. But later he tormented me also. The torment became so unbearable that once I was about to commit suicide by jumping into the Ganges from the top of the embankment. But he did much to serve me. Now my mind will be at rest if he gets some money. But whom shall I ask for it? Who likes to speak about such things to our rich visitors?"

At two or three o'clock in the afternoon Adhar Sen and Balaram arrived. After saluting Sri Ramakrishna, they sat on the floor and asked him if he was well. The Master said, "Yes, I am well physically, but a little troubled in mind." He did not refer to Hriday and his troubles.

The conversation turned to the Goddess Simhavahini.

MASTER: "Yes, I visited the Goddess. She is worshipped by one of the branches of the Mallick family of Calcutta. This branch of the family is now in straitened circumstances, and the house they live in is dilapidated. The walls and floor are spotted with moss and pigeon-droppings, and the cement and plaster are crumbling. But other branches of the Mallick family are well off. This branch has no signs of prosperity. (To M.) Well, what does that signify?"

M. remained silent.

MASTER: "The thing is that everyone must reap the result of his past karma. One must admit the influence of tendencies inherited from past births and the result of the prarabdha karma. Nevertheless, in that dilapidated house I saw the face of the Goddess radiating a divine light. One must believe in the Divine Presence in the image.

"Once I went to Vishnupur. The raja of that place has several fine temples. In one of them there is an image of the Divine Mother, called Mrinmayi. There are several lakes near the temple, known as the Lalbandh, Krishnabandh, and so on. In the water of one of the lakes I could smell the ointments that women use for their hair. How do you explain that? I didn't know at that time that the woman devotees offer ointments to the Goddess Mrinmayi while visiting Her temple. Near the lake I went into samadhi, though I had not yet seen the image in the temple. In that state I saw the divine form from the waist up, rising from the water."

In the mean time other devotees had arrived. Someone referred to the political revolution and civil war in Kabul. A devotee said that Yakub Khan, the Amir of Afghanistan, had been deposed. He told the Master that the Amir was a great devotee of God.

MASTER: "But you must remember that pleasure and pain are the characteristics of the embodied state. In Kavi Kankan's Chandi it is written that Kaluvir was sent to prison and a heavy stone placed on his chest. Yet Kalu was born as a result of a boon from the Divine Mother of the Universe. Thus pleasure and pain are inevitable when the soul accepts a body. Again, take the case of Srimanta, who was a great devotee. Though his mother, Khullana, was very much devoted to the Divine Mother, there was no end to his troubles. He was almost beheaded. There is also the instance of the wood-cutter who was a great lover of the Divine Mother. She appeared before him and showed him much grace and love; but he had to continue his profession of wood-cutting and earn his livelihood by that arduous work. Again, while Devaki, Krishna's mother, was in prison, she had a vision of God Himself endowed with four hands, holding mace, discus, conch-shell, and lotus. But with all that she couldn't get out of prison."

M: "Why speak only of getting out of prison? This body is the source of all our troubles. Devaki should have been freed from the body."

MASTER; "The truth is that one must reap the result of the prarabdha karma. The body remains as long as the results of past actions do not completely wear away. Once a blind man bathed in the Ganges and as a result was freed from his sins. But his blindness remained all the same. (All laugh.) It was because of his evil deeds in his past birth that he had to undergo that affliction."

M: "Yes, sir. The arrow that has already left the bow is beyond our control."

MASTER: "However much a bhakta may experience physical joy and sorrow, he always has knowledge and the treasure of divine love. This treasure never leaves him. Take the Pandava brothers for instance. Though they suffered so many calamities, they did not lose their God-Consciousness even once. Where can you find men like them, endowed with so much knowledge and devotion?"

Just then Narendra and Colonel Viswanath Upadhyaya entered the room. Narendra was then twenty-two years old and studying in college. They saluted the Master and sat down. The Master requested Narendra to sing. The tanpura hung on the west wall of the room. The devotees fixed their eyes on Narendra as he began to tune the drums.

MASTER (to Narendra): "The drums don't sound as well as before."

CAPTAIN: "They are now full. Therefore they are quiet, like a vessel filled with water. Or they are like a holy man, who remains silent when his heart is full of God-Consciousness."

MASTER: "But what about sages like Narada?"

CAPTAIN: "They talked because they were moved by the sufferings of others."

MASTER: "You are right. After attaining samadhi, Narada, Sukadeva, and others came down a few steps, as it were, to the plane of normal consciousness and broke their silence out of compassion for the sufferings of others and to help them."

Narendra began to sing:

Oh, when will dawn for me that day of blessedness
When He who is all Good, all Beauty, and all Truth,
Will light the inmost shrine of my heart?
When shall I sink at last, ever beholding Him,
Into that Ocean of Delight? . . .

No sooner had the Master heard a few words of the song than he went into deep samadhi. He sat with folded hands, facing the east. His body was erect and his mind completely bereft of worldly consciousness. His breath had almost stopped. With unwinking eyes he sat motionless as a picture on a canvas. His mind had dived deep into the Ocean of God's Beauty.

Narendra left the room and went to the east verandah, where Hazra was seated on a blanket, with a rosary in his hand. They fell to talking. Other devotees arrived. The Master came down from samadhi and looked around. He could not find Narendra. The tanpura was lying on the floor. He noticed that the earnest eyes of the devotees were riveted on him.

MASTER (referring to Narendra): "He has lighted the fire. Now it doesn't matter whether he stays in the room or goes out.

(To Captain and the other devotees) "Attribute to yourselves the bliss of God-Consciousness; then you too will experience ineffable joy. The bliss of God-Consciousness always exists in you. It is only hidden by the veiling and projecting power of maya.1 The less you are attached to the world, the more you love God."

CAPTAIN: "The farther you proceed toward your home in Calcutta, the farther you leave Benares behind. Again, the farther you proceed toward Benares, the farther behind you leave your home."

MASTER: "As Radha advanced toward Krishna, she could smell more and more of the sweet fragrance of His body. The nearer you approach to God, the more you feel His love. As the river approaches the ocean it increasingly feels the flow of the tides.

"The jnani experiences God-Consciousness within himself; it is like the upper Ganges, flowing in only one direction. To him the whole universe is illusory, like a dream; he is always established in the Reality of Self. But with the lover of God the case is different. His feeling does not flow in only one direction. He feels both the ebb-tide and the flood-tide of divine emotion. He laughs and weeps and dances and sings in the ecstasy of God. The lover of God likes to sport with Him. In the Ocean of God-Consciousness he sometimes swims, sometimes goes down, and sometimes rises to the surface — like pieces of ice in the water. (Laughter.)

"The jnani seeks to realize Brahman. But the ideal of the bhakta is the Personal God — a God endowed with omnipotence and with the six treasures. Yet Brahman and Sakti are, in fact, not different. That which is the Blissful Mother is, again, Existence-Knowledge-Bliss Absolute. They are like the gem and its lustre. When one speaks of the lustre of the gem, one thinks of the gem; and again, when one speaks of the gem, one refers to its lustre. One cannot conceive of the lustre of the gem without thinking of the gem, and one cannot conceive of the gem without thinking of its lustre.

"Existence-Knowledge-Bliss Absolute is one, and one only. But It is associated with different limiting adjuncts on account of the different degrees of Its manifestation. That is why one finds various forms of God. The devotee sings, "O my Divine Mother, Thou art all these!' Wherever you see actions, like creation, preservation, and dissolution, there is the manifestation of Sakti. Water is water whether it is calm or full of waves and bubbles. The Absolute alone is the Primordial Energy, which creates, preserves, and destroys. Thus it is the same 'Captain', whether he remains inactive or performs his worship or pays a visit to the Governor General. Only we designate him by different names at different times."

CAPTAIN: "Yes, sir, that is so."

MASTER: "I said those words to Keshab Sen."

CAPTAIN: "Keshab is not an orthodox Hindu. He adopts manners and customs according to his own whim. He is a well-to-do gentleman and not a holy man."

MASTER (to the other devotees): "Captain forbids me to go to see Keshab."

CAPTAIN: "But, sir, you act as you will. What can I do?"

MASTER (sharply): "Why shouldn't I go to see Keshab? You feel at ease when you go to the Governor General's house,2 and for money at that. Keshab thinks of God and chants His name. Isn't it you who are always saying that God Himself has become the universe and all its living beings? Doesn't God dwell in Keshab also?"

With these words the Master left the room abruptly and went to the north-east verandah. Captain and the other devotees remained, waiting for his return. M. accompanied the Master to the verandah, where Narendra was talking with Hazra. Sri Ramakrishna knew that Hazra always indulged in dry philosophical discussions. Hazra would say: "The world is unreal, like a dream. Worship, food offerings to the Deity, and so forth, are only hallucinations of the mind. The aim of spiritual life is to meditate on one's own real Self." Then he would repeat, "I am He." But, with all that, he had a soft corner in his heart for money, material things, and people's attention.

Sri Ramakrishna smiled and said to Hazra and Narendra, "Hello! What are you talking about?"

NARENDRA (smiling): "Oh, we are discussing a great many things. They are rather too deep for others."

MASTER (with a smile): "But Pure Knowledge and Pure Love are one and the same thing. Both lead the aspirants to the same goal. The path of love is much the easier."

Narendra quoted a song:

O Mother, make me mad with Thy love!
What need have I of knowledge or reason?

Narendra said to M. that he had been reading a book by Hamilton, who wrote: "A learned ignorance is the end of philosophy and the beginning of religion."

MASTER (to M.): "What does that mean?"

Narendra explained the sentence in Bengali. The Master beamed with joy and said in English, "Thank you! Thank you!" Everyone laughed at the charming way he said these words. They knew that his English vocabulary consisted of only half a dozen words.

It was almost dusk when most of the devotees, including Narendra, took leave of the Master. Sri Ramakrishna went out and looked at the Ganges for a few minutes from the west porch. Two priests were bathing in preparation for the evening worship. Young men of the village were strolling in the garden or standing on the concrete embankment, gazing at the murmuring river. Others, perhaps more thoughtful, were walking about in the solitude of the Panchavati.

It became dark. The maidservant lighted the lamp in Sri Ramakrishna's room and burnt incense. The evening worship began in the twelve temples of Siva and in the shrines of Krishna and Kali.

As it was the first day after the full moon, the moonlight soon flooded the tops of the trees and temples, and touched with silver the numberless waves of the sacred river.

The Master returned to his room. After bowing to the Divine Mother, he clapped his hands and chanted the sweet names of God. A number of holy pictures hung on the walls of the room. Among others, there were pictures of Dhruva, Prahlada, Kali, Radha-Krishna, and the coronation of Rama. The Master bowed low before the pictures and repeated the holy names. Then he repeated the holy words, "Brahma — Atma — Bhagavan; Bhagavata — Bhakta — Bhagavan; Brahma — Sakti, Sakti — Brahma; Veda, Purana, Tantra, Gita, Gayatri." Then he said: "I have taken refuge at Thy feet, O Divine Mother; not I, but Thou. I am the machine and Thou art the Operator", and so on.

While the Master was meditating in this fashion on the Divine Mother, a few devotees, coming in from the garden, gathered in his room. Sri Ramakrishna sat down on the small couch. He said to the devotees: "Narendra, Bhavanath, Rakhal, and devotees like them belong to the group of the nityasiddhas; they are eternally free. Religious practice on their part is superfluous. Look at Narendra. He doesn't care about anyone. One day he was going with me in Captain's carriage. Captain wanted him to take a good seat, but Narendra didn't even look at him. He is independent even of me. He doesn't tell me all he knows, lest I should praise his scholarship before others. He is free from ignorance and delusion. He has no bonds. He is a great soul. He has many good qualities. He is expert in music, both as a singer and player, and is also a versatile scholar. Again, he keeps his passions under control and says that he will never marry. There is a close friendship between Narendra and Bhavanath; they are just like man and woman. Narendra doesn't come here very often. That is good, for I am overwhelmed by his presence."

Monday, August 20, 1883

Sri Ramakrishna was sitting on his bed, inside the mosquito net, meditating. It was about eight o'clock in the evening. M. was sitting on the floor with his friend Hari Babu. Hari, a young man of twenty-eight, had lost his wife about eleven years before and had not married a second time. He was much devoted to his parents, brothers, and sisters.

Hazra was living at Dakshineswar. Rakhal lived with the Master, though now and then he stayed at Adhar's house. Narendra, Bhavanath, Adhar, M., Ram, Manomohan, and other devotees visited the Master almost every week.

Hriday, Sri Ramakrishna's nephew, was ill in his home in the country. The Master was worried about him. One of the devotees had sent him a little money, but the Master did not know it.

When Sri Ramakrishna came out of the mosquito net and sat on the small couch, the devotees saluted him.

MASTER (to M.): "I was meditating inside the net. It occurred to me that meditation, after all, was nothing but the imagining of a form, and so I did not enjoy it. One gets satisfaction if God reveals Himself in a flash. Again, I said to myself, 'Who is it that meditates, and on whom does he meditate?'"

M: "Yes, sir. You said that God Himself has become everything — the universe and all living beings. Even he who meditates is God."

MASTER: "What is more, one cannot meditate unless God wills it. One can meditate when God makes it possible for one to do so. What do you say?"

M: "True, sir. You feel like that because there is no 'I' in you. When there is no ego, one feels like that."

MASTER: "But it is good to have a trace of ego, which makes it possible for a man to feel that he is the servant of God. As long as a man thinks that it is he who is doing his duties, it is very good for him to feel that God is the Master and he God's servant. When one is conscious of doing work, one should establish with God the relationship of servant and Master."

M. was always reflecting on the nature of the Supreme Brahman.

MASTER (to M.): "Like the akasa, Brahman is without any modification. It has become manifold because of Sakti. Again, Brahman is like fire, which itself has no colour. The fire appears white if you throw a white substance' into it, red if you throw a red, black it you throw a black. The three gunas — sattva, rajas, and tamas — belong to Sakti alone. Brahman Itself is beyond the three gunas. What Brahman is cannot be described. It is beyond words. That which remains after everything is eliminated by the Vedantic process of 'Not this, not this', and which is of the nature of Bliss, is Brahman.

"Suppose the husband of a young girl has come to his father-in-law's house and is seated in the drawing-room with other young men of his age. The girl and her friends are looking at them through the window. Her friends do not know her husband and ask her, pointing to one young man, 'Is that your husband?' 'No', she answers, smiling. They point to another young man and ask if he is her husband. Again she answers no. They repeat the question, referring to a third, and she gives the same answer. At last they point to her husband and ask, 'Is he the one?' She says neither yes nor no, but only smiles and keeps quiet. Her friends realize that he is her husband.

"One becomes silent on realizing the true nature of Brahman.

(To M.) "Well, why do I talk so much?"

M: "You talk in order to awaken the spiritual consciousness of the devotees. You once said that when an uncooked luchi is dropped into boiling ghee it makes a sizzling noise."

The Master began to talk to M. about Hazra.

MASTER: "Do you know the nature of a good man? He never troubles others. He doesn't harass people. The nature of some people is such that when they go to a feast they want special seats. A man who has true devotion to God never makes a false step, never gives others trouble for nothing.

"It is not good to live in the company of bad people. A man should stay away from them and thus protect himself. (To M.) Isn't that so?"

M: "Yes, sir. The mind sinks far down in the company of the wicked. But it is quite different with a hero, as you say."

MASTER: "How is that?"

M: "When a fire is feeble it goes out when even a small stick is thrown into it; but a blazing fire is not affected even if a plantain-tree is thrown into it. The tree itself is burnt to ashes."

The Master asked M. about his friend Hari Babu.

M: "He has come here to pay you his respects. He lost his wife long ago."

MASTER (to Hari): "What kind of work do you do?"

M: "Nothing in particular. But at home he takes good care of his parents and his brothers and sisters."

MASTER (with a smile): "How is that? You are like 'Elder, the pumpkin-cutter'. You are neither a man of the world nor a devotee of God. That is not good. You must have seen the sort of elderly man who lives in a family and is always ready, day or night, to entertain the children. He sits in the parlour and smokes the hubble-bubble. With nothing in particular to do, he leads a lazy life. Now and again he goes to the inner court and cuts a pumpkin; for, since women do not cut pumpkins, they send the children to ask him to come and do it. That is the extent of his usefulness — hence his nickname, 'Elder, the pumpkin-cutter'.

"You must do 'this' as well as 'that'. Do your duties in the world, and also fix your mind on the Lotus Feet of the Lord. Read books of devotion like the Bhagavata or the life of Chaitanya when you are alone and have nothing else to do."

It was about ten o'clock. Sri Ramakrishna finished a light supper of farina pudding and one or two luchis. After saluting him, M. and his friend took their leave.

Friday, September 7,1883

Sri Ramakrishna and M. were talking in the Master's room at half past seven in the evening. No one else was present.

MASTER: "The other day I went to Calcutta. As I drove along the streets in the carriage, I observed that everyone's attention was fixed on low things. Everyone was brooding over his stomach and running after nothing but food. Everyone's mind was turned to 'woman and gold'. I saw only one or two with their attention fixed on higher things, with their minds turned to God."

M: "The present age has aggravated this stomach-worry. Trying to imitate the English, people have turned their attention to more luxuries; therefore their wants have also increased."

MASTER: "What do the English think about God?"

M: "They believe in a formless God."

MASTER: "That is also one of our beliefs."

For a time Master, and disciple remained silent. Then Sri Ramakrishna began to describe his experiences of Brahman.

MASTER: "One day I had the vision of Consciousness, non-dual and indivisible. At first it had been revealed to me that there were innumerable men, animals, and other creatures. Among them there were aristocrats, the English, the Mussalmans, myself, scavengers, dogs, and also a bearded Mussalman with an earthenware tray of rice in his hand. He put a few grains of rice into everybody's mouth. I too tasted a little.

"Another day I saw rice, vegetables, and other food-stuff, and filth and dirt as well, lying around. Suddenly the soul came out of my body and, like a flame, touched everything. It was like a protruding tongue of fire and tasted everything once, even the excreta. It was revealed to me that all these are one Substance, the non-dual and indivisible Consciousness.

"Another day3 it was revealed to me that I had devotees — my intimate companions, my very own. Thereafter I would climb to the roof of the kuthi as soon as the bells and the conch-shells of the evening service sounded in the temples, and cry out with a longing heart: 'Oh, where are you all? Come here! I am dying to see you!'

(To M.) "Well, what do you think of these visions?"

M: "God sports through you. This I have realized, that you are the instrument and God is the Master. God has created other beings as if with a machine, but yourself with His own hands."

MASTER: "Well, Hazra says that after the vision of God one acquires the six divine powers."

M: "Those who seek pure love don't want powers."

MASTER: "Perhaps Hazra was a poor man in his previous life, and that is why he wants so much to see the manifestation of power. He wants to know what I talk about with the cook. He says to me: 'You don't have to talk to the cook. I shall talk to the manager of the temple myself and see that you get everything you want.' (M. laughs aloud.) He talks to me that way and I say nothing."

M: "Many a time you have said that a devotee who loves God for the sake of love does not care to see God's powers. A true devotee wants to see God as Gopala.4 In the beginning God becomes the magnet, and the devotee the needle. But in the end the devotee himself becomes the magnet, and God the needle; that is to say, God becomes small to His devotee."

MASTER: "Yes, it is just like the sun at dawn. You can easily look at that sun. It doesn't dazzle the eyes; rather it satisfies them. God becomes tender for the sake of His devotees. He appears before them, setting aside His powers."

Both remained silent tor some time.

M: "Why should your visions not be real? If they are unreal, then the world is still more unreal; for there is only one mind that is the instrument of perception. Your pure mind sees those visions, and our ordinary minds see worldly objects."

MASTER: "I see that you have grasped the idea of unreality. Well, tell me what you think of Hazra."

M: "Oh, I don't know." (The Master laughs.)

MASTER: "Well, do you find me to be like anybody else?"

M: "No, sir."

MASTER: "Like any other paramahamsa?"

M: "No, sir. You can't be compared to anybody else."

MASTER (smiling): "Have you heard of a tree called the 'achina'?" (Literally, "unrecognizable".)

M: "No, sir."

MASTER: "There is a tree called by that name. But nobody knows what it is."

M: "Likewise, it is not possible to recognize you. The more a man understands you, the more uplifted he will be."

M. was silent. He said to himself: "The Master referred to 'the sun at dawn' and 'the tree unrecognizable by man'. Did he mean an Incarnation of God? Is this the play of God through man? Is the Master himself an Incarnation? Was this why he cried to the devotees from the root of the kuthi: 'Where are you? Come to me!'?"


Sri Ramakrishna was sitting on the steps of the southeast verandah of the Kali temple. Rakhal, M., and Hazra were with him. He talked light-heartedly about his boyhood days.

When it was dusk he returned to his room and sat down on the small couch. Soon he went into samadhi and in that state began to talk to the Divine Mother. He said: "Mother, what is all this row about? Shall I go there? I shall go if You take me." The Master was to go to a devotee's house. Was it for this that he was asking the Divine Mother's permission?

Again he spoke to Her, perhaps praying about an intimate disciple: "Mother, please make him stainless. Well, Mother, why have You given him only a particle?" Remaining silent a moment, he said: "Oh, I see. That will be enough for Your work."

In the same state he said, addressing the devotees: "That which is Brahman is verily Sakti. I address That, again, as the Mother. I call It Brahman when It is inactive, and Sakti when It creates, preserves, and destroys. It is like water, sometimes still and sometimes covered with waves. The Incarnation of God is a part of the lila of Sakti. The purpose of the Divine Incarnation is to teach man ecstatic love for God. The Incarnation is like the udder of the cow, the only place milk is to be got. God incarnates Himself as man. There is a great accumulation of divinity in an Incarnation, like the accumulation of fish in a deep hollow in a lake."

Some of the devotees wondered, "Is Sri Ramakrishna an Incarnation of God, like Krishna, Chaitanya, and Christ?"

Sunday, September 9, 1883

Sri Ramakrishna had finished his midday meal and was sitting on the small couch. Rakhal, M., and Ratan were sitting on the floor. Ratan was the steward of Jadu Mallick's garden house and was devoted to the Master. Now and then Ram Chatterji and Hazra passed in or out of the room. It was about two o'clock.

Ratan told the Master that a yatra performance by Nilkantha had been arranged in Jadu Mallick's house in Calcutta.

RATAN (to the Master): "You must go. The date has been set." MASTER: "That's good. I want to go. Nilkantha sings with great devotion."

A DEVOTEE: "That is true, sir."

MASTER: "Tears flow from his eyes as he sings. (To Ratan) I am thinking of spending the night in Calcutta when I go to see the yatra."

RATAN: "That will be fine."

Ram Chatterji and the other devotees asked Ratan about a theft in Jadu Mallick's house.

RATAN: "Yes, the golden sandals of the Deity were stolen from the shrine room in Jadu Babu's house. It has created an uproar. They are going to try to discover the thief by means of a 'charmed plate'. Everybody will sit in one room, and the plate will move in the direction of the man who stole the sandals."

MASTER (with a smile): "How does the plate move? By itself?"

RATAN: "No. A man presses it to the ground."

A DEVOTEE: "It is a kind of sleight of hand. It is a clever trick."

MASTER: "The real cleverness is the cleverness by which one realizes God. That trick is the best of all tricks."

As the conversation went on, several Bengali gentlemen entered the room and, after saluting the Master, sat down. One of them was already known to Sri Ramakrishna. These gentlemen followed the cult of Tantra. The Master knew that one of them indulged in immoral acts in the name of religion. The Tantra rituals, under certain conditions, allow the mixing of men and women devotees. But Sri Ramakrishna regarded all women, even prostitutes, as manifestations of the Divine Mother. He addressed them all as "Mother".

MASTER (with a smile): "Where is Achalananda? My ideal is different from that of Achalananda and his disciples. As for myself, I look on all women as my mother."

The visiting gentlemen sat silent.

MASTER: "Every woman is a mother to me. Achalananda used to stay here now and then. He would drink a great deal of consecrated wine. Hearing about my attitude toward women, he stubbornly justified his own views. He insisted again and again: 'Why should you not recognize the attitude of a "hero" toward women? Won't you admit the injunctions of Siva? Siva Himself is the author of the Tantra, which prescribes various disciplines, including the "heroic".' I said to him: 'But, my dear sir, I don't know. I don't like these ideas. To me every woman is a mother.'

"Achalananda did not support his own children. He said to me, 'God will support them.' I said nothing. But this is the way I felt about it: 'Who will support your children? I hope your renunciation of wife and children is not a way of earning money. People will think you are a holy man because you have renounced everything; so they will give you money. In that way you will earn plenty of money.'

"Spiritual practice with a view to winning a lawsuit and earning money, or to helping others win in court and acquire property, shows a very mean understanding.

"Money enables a man to get food and drink, build a house, worship the Deity, serve devotees and holy men, and help the poor when he happens to meet them. These are the good uses of money. Money is not meant tor luxuries or creature comforts or for buying a position in society.

"People practise various Tantrik disciplines to acquire supernatural powers. How mean such people are! Krishna said to Arjuna, 'Friend, by acquiring one of the eight siddhis you may add a little to your power, but you will not be able to realize Me.' One cannot get rid of maya as long as one exercises supernatural powers. And maya begets egotism.

"Body and wealth are impermanent. Why go to so much trouble for their sakes? Just think of the plight of the hathayogis. Their attention is fixed on one ideal only — longevity. They do not aim at the realization of God at all. They practise such exercises as washing out the intestines, drinking milk through a tube, and the like, with that one aim in view.

"There was once a goldsmith whose tongue suddenly turned up and stuck to his palate. He looked like a man in samadhi. He became completely inert and remained so a long time. People came to worship him. After several years, his tongue suddenly returned to its natural position, and he became conscious of things as before. So he went back to his work as a goldsmith. (All laugh.)

"These are physical things and have nothing to do with God. There was a man who knew eighty-two postures and talked big about yoga-samadhi. But inwardly he was drawn to 'woman and gold'. Once he found a bank-note worth several thousand rupees. He could not resist the temptation, and swallowed it, thinking he would get it out somehow later on. The note was got out of him all right, but he was sent to jail for three years. In my guilelessness I used to think that the man had made great spiritual progress. Really, I say it upon my word!

"Mahendra Pal of Sinthi once gave Ramlal five rupees. Ramlal told me about it after he had gone. I asked him what the gift was for, and Ramlal said "that it was meant for me. I thought it might enable me to pay off some of my debt for milk. That night I went to bed and, if you will believe me, I suddenly woke up with a pain. I felt as if a cat were scratching inside my chest. I at once went to Ramlal and asked him: 'For whom did Mahendra give this money? Was it for your aunt?'5 'No,' said Ramlal, 'it is meant for you.' I said to him, 'Go and return the money at once, or I shall have no peace of mind.' Ramlal returned the money early in the morning and I felt relieved.

"Once a rich man came here and said to me: 'Sir, you must do something so that I may win my lawsuit. I have heard of your reputation and so I have come here.' 'My dear sir,' I said to him, 'you have made a mistake. I am not the person you are looking for; Achalananda is your man.'

"A true devotee of God does not care for such things as wealth or health. He thinks: 'Why should I practise spiritual austerities for creature comforts, money, or name and fame? These are all impermanent. They last only a day or two.'"

The visiting gentlemen took leave of the Master after saluting him. When they had departed, Sri Ramakrishna smiled and said to M., "You can never make a thief listen to religion. (All laugh.)

"Well, what do you think of Narendra?"

M: "He is splendid."

MASTER: "Yes. His intelligence is as great as his learning. Besides, he is gifted in music, both as a singer and player. Then too, he has control over his passions. He says he will never marry."

M: "You once said that one who constantly talks of his sin really becomes a sinner; he cannot extricate himself from sin. But if a man has firm faith that he is the son of God, then he makes rapid strides in spiritual life."

MASTER: "Yes, faith. What tremendous faith Krishnakishore had! He used to say: 'I have spoken the name of God once. That is enough. How can I remain a sinner? I have become pure and stainless.' One day Haladhari said: 'Even Ajamila had to perform austerities to gratify God. Can one receive the grace of God without austerities? What will one gain by speaking the name of Narayana only once?' At these remarks Krishnakishore's anger knew no bounds. The next time he came to this garden to pick flowers he wouldn't even look at Haladhari.

"Haladhari's father was a great devotee. At bathing-time he would stand waist-deep in the water and meditate on God, uttering the sacred mantra; then the tears would flow from his eyes.

"One day a holy man came to the bathing-place on the Ganges at Ariadaha. We talked about seeing him. Haladhari said, 'What shall we gain by seeing the body of a man, a mere cage made of the five elements?' Krishnakishore heard about it and said: 'What? Did Haladhari ask what would be gained by visiting a holy man? By repeating the name of Krishna or Rama a man transforms his physical body into a spiritual body. To such a man everything is the embodiment of Spirit. To him Krishna is the embodiment of Spirit, and His sacred Abode is the embodiment of Spirit.' He also said, 'A man who utters the name of Krishna or Rama even once reaps the result of a hundred sandhyas.'

"One of his sons chanted the name of Rama on his death-bed. Krishnakishore said, 'He has nothing to worry about; he has chanted the name of Rama.' But now and then he wept. After all, it was the death of his own son.

"Nothing whatsoever is achieved by the performance of worship, japa, and devotions, without faith. Isn't that so?"

M: "Yes, sir. That is true."

MASTER: "I see people coming to the Ganges to bathe. They talk their heads off about everything under the sun. The widowed aunt says: 'Without me they cannot perform the Durga Puja. I have to look after even the smallest detail. Again, I have to supervise everything when there is a marriage festival in the family, even the bed of the bride and groom.'"

M: "Why should we blame them? How else will they pass the time?"

MASTER (with a smile): "Some people have their shrine rooms in their attics. The women arrange the offerings and flowers and make the sandal-paste. But, while doing so, they never say a word about God. The burden of the conversation is: 'What shall we cook today? I couldn't get good vegetables in the market. That curry was delicious yesterday. That boy is my cousin. Hello there! Have you that job still? Don't ask me how I am. My Hari is no more.' Just fancy! They talk of such things in the shrine room at the time of worship!"

M: "Yes, sir, it is so in the majority of cases. As you say, can one who has passionate yearning for God continue formal worship and devotions for long?"

Sri Ramakrishna and M. were now conversing alone.

M: "Sir, if it is God Himself who has become everything, then why do people have so many different feelings?"

MASTER: "Undoubtedly God exists in all beings as the All-pervading Spirit, but the manifestations of His Power are different in different beings. In some places there is a manifestation of the power of Knowledge; in others, of the power of ignorance. In some places there is a greater manifestation of power than in others. Don't you see that among human beings there are cheats and gamblers, to say nothing of men who are like tigers. I think of them as the 'cheat God', the 'tiger God'."

M. (with a smile): "We should salute them from a distance. If we go near the 'tiger God' and embrace him, he may devour us."

MASTER : "He and His Power, Brahman and Its Power — nothing else exists but this. In a hymn to Rama, Narada said: 'O Rama, You are. Siva, and Sita is Bhagavati; You are Brahma, and Sita is Brahmani; You are Indra, and Sita is Indrani; You are Narayana, and Sita is Lakshmi. O 'Rama, You are the symbol of all that is masculine, and Sita of all that is feminine.'"

M: "Sir, what is the Spirit-form of God like?"

Sri Ramakrishna reflected a moment and said softly: "Shall I tell you what it is like? It is like water. . . . One understands all this through spiritual discipline.

"Believe in the form of God. It is only after attaining Brahmajnana that one sees non-duality, the oneness of Brahman and Its Sakti. Brahman and Sakti are identical, like fire and its power to burn. When a man thinks of fire, he must also think of its power to burn. Again, when he thinks of the power to bum, he must also think of fire. Further, Brahman and Sakti are like milk and its whiteness, water and its wetness.

"But there is a stage beyond even Brahmajnana. After jnana comes vijnana. He who is aware of knowledge is also aware of ignorance. The sage Vasishtha was stricken with grief at the death of his hundred sons. Asked by Lakshmana why a man of knowledge should grieve for such a reason, Rama said, 'Brother, go beyond both knowledge and ignorance.' He who has knowledge has ignorance also. If a thorn has entered your foot, get another thorn and with its help take out the first; then throw away the second also."

M: "Should one throw away both knowledge and ignorance?"

MASTER: "Yes. That is why one should acquire vijnana. You see, he who is aware of light is also aware of darkness. He who is aware of happiness is also aware of suffering. He who is aware of virtue is also aware of vice. He who is aware of good is also aware of evil. He who is aware of holiness is also aware of unholiness. He who is aware of 'I' is also aware of 'you'.

"What is vijnana? It is knowing God in a special way. The awareness and conviction that fire exists in wood is jnana, knowledge. But to cook rice on that fire, eat the rice, and get nourishment from it is vijnana. To know by one's inner experience that God exists is jnana. But to talk to Him, to enjoy Him as Child, as Friend, as Master, as Beloved, is vijnana. The realization that God alone has become the universe and all living beings is vijnana.

"According to one school of thought, God cannot be seen. Who sees whom? Is God outside you, that you can see Him? One sees only oneself. Having once entered the 'black waters' of the ocean, the ship does not come back and so cannot describe what it experiences."

M: "It is true, sir. As you say, having climbed to the top of the monument, one becomes unaware of what is below: horses and carriages, men and women, houses, shops and offices, and so on."

MASTER: "I don't go to the Kali temple nowadays. Is that an offence? At one time Narendra used to say, 'What? He still goes to the Kali temple!'"

M: "Every day you are in a new state of mind. How can you ever offend God?"

MASTER: "Someone said to Sen, about Hriday: 'He is very ill. Please bring two pieces of cloth and a couple of shirts for him. We will send them to his village.' Sen offered only two rupees. How do you explain that? He has so much money, and yet he is so miserly! What do you say to that?"

M: "Those who seek God cannot behave that way — I mean those whose goal is the attainment of Knowledge."

MASTER: "God alone is the Reality and all else is unreal."

Saturday, September 22, 1883

Sri Ramakrishna was seated in the drawing-room of Adhar's house in Calcutta, with Rakhal, Adhar, M., Ishan, and other devotees. Many gentlemen of the neighbourhood were also present. It was afternoon.

The Master was very fond of Ishan. He had been a superintendent in the Accountant General's office, and later on his children also occupied high government positions. One of them was a class-mate of Narendra. Ishan's purse was always open for the poor and needy. When he retired from service, he devoted his time to spiritual practices and charity. He often visited Sri Ramakrishna at Dakshineswar.

MASTER (to Ishan): "Please tell us the story of the boy who posted the letter."

ISHAN (with a smile): "A boy once heard that God is our Creator. So he wrote a letter to God, setting forth his prayers, and posted it. The address he put on the envelope was 'Heaven'."

MASTER (with a smile): "Did you hear that story? One succeeds in spiritual life when one develops a faith like that boy's. (To Ishan) Tell us about the renunciation of activities."

ISHAN: "After the attainment of God, religious duties such as the sandyha drop away. One day some people were sitting on the bank of the Ganges performing the sandyha. But one of them abstained from it. On being asked the reason, he said: 'I am observing asoucha. I cannot perform the sandyha ceremony.6 In my case the defilement is due to both a birth and a death. My mother, Ignorance, is dead, and my son, Self-Knowledge, has been born.'"

MASTER: "Tell us, also, how caste distinctions drop away when one attains Self-Knowledge."

ISHAN: "Sankaracharya was once climbing the steps after finishing his bath in the Ganges, when he saw just in front of him an untouchable who had a pack of dogs with him. 'You have touched me!' said Sankara. 'Revered sir,' said the pariah, "I have not touched you, nor have you touched me. The Self is the Inner Ruler of all beings and cannot be contaminated. Is there any difference between the sun's reflection in wine and its reflection in the Ganges?'"

MASTER (with a smile): "And about harmony: how one can realize God through all paths."

ISHAN (smiling): "Both Hari and Hara are derived from the same root.7 The difference is only in the pratyaya.8 In reality. He who is Hari is also Hara. If a man has faith in God, then it doesn't matter whom he worships."

MASTER: "And please tell us also how the heart of the sadhu is the greatest of all."

ISHAN: "This earth is the largest thing we see anywhere around us. But larger than the earth is the ocean, and larger than the ocean is the sky. But Vishnu, the Godhead, has covered earth, sky, and the nether world with one of His feet. And that foot of Vishnu is enshrined in the sadhu's heart. Therefore the heart of a holy man is the greatest of all."

The devotees were delighted with Ishan's words.

Ishan intended to retire to a solitary place and practise a special discipline of the Gayatri, through which Brahman is invoked. But the Master said that the Knowledge of Brahman was not possible without the complete destruction of worldliness. Further, he said that it was impossible for a man totally to withdraw his mind from the objects of the senses in the Kaliyuga, when his life was dependent on food. That is why the Master discouraged people from attempting the Vedic worship of Brahman and asked them to worship Sakti, the Divine Mother, who is identical with Brahman.

MASTER (to Ishan): "Why do you waste your time simply repeating 'Neti, neti'? Nothing whatsoever can be specified about Brahman, except that It exists.

"Whatever we see or think about is the manifestation of the glory of the Primordial Energy, the Primal Consciousness. Creation, preservation, and destruction, living beings and the universe, and further, meditation and the meditator, bhakti and prema — all these are manifestations of the glory of that Power.

"But Brahman is identical with Its Power. On returning from Ceylon, Hanuman praised Rama, saying: 'O Rama, You are the Supreme Brahman, and Sita is Your Sakti. You and She are identical.' Brahman and Sakti are like the snake and its wriggling motion. Thinking of the snake, one must think of its wriggling motion, and thinking of its wriggling motion, one must think of the snake. Or they are like milk and its whiteness. Thinking of milk, one has to think of its colour, that is, whiteness, and thinking of the whiteness of milk, one has to think of milk itself. Or they are like water and its wetness. Thinking of water, one has to think of its wetness, and thinking of the wetness of water, one has to think of water.

"This Primal Power, Mahamaya, has covered Brahman. As soon as the covering is withdrawn, one realizes: 'I am what I was before', 'I am Thou; Thou art I'.

"As long as that covering remains, the Vedantic formula 'I am He', that is, man is the Supreme Brahman, does not rightly apply. The wave is part of the water, but the water is not part of the wave. As long as that covering remains, one should call on God as Mother. Addressing God, the devotee should say, 'Thou art the Mother and I am Thy child; Thou art the Master and I am Thy servant.' It is good to have the attitude of the servant toward the master. From this relationship of master and servant spring up other attitudes: the attitude of serene love for God, the attitude of friend toward friend, and so forth. When the master loves his servant, he may say to him, 'Come, sit by my side; there is no difference between you and me.' But if the servant comes forward of his own will to sit by the master, will not the master be angry?

"God's play on earth as an Incarnation is the manifestation of the glory of the Chitsakti, the Divine Power. That which is Brahman is also Rama, Krishna, and Siva."

ISHAN: "Yes, sir. Both Hari and Hara are derived from the same root. The difference lies only in the pratyaya."

MASTER: "Yes, there is only One without a second. The Vedas speak-of It as 'Om Satchidananda Brahma', the Puranas as 'Om Satchidananda Krishna', and the Tantra as 'Om Satchidananda Siva'.

"The Chitsakti, as Mahamaya, has deluded all with ignorance. It is said in the Adhyatma Ramayana that when the rishis saw Rama, they prayed to Him in these words only: 'O Rama, please do not delude us with Your world-bewitching maya.'"

ISHAN: "What is this maya?"

MASTER: "Whatever you see, think, or hear is maya. In a word, 'woman and gold' is the covering of maya.

"There is no harm in chewing betel-leaf, eating fish, smoking, or rubbing the body with oil. What will one achieve by renouncing only these things? The one thing, needful is the renunciation of 'woman and gold'. That renunciation is the real and supreme renunciation. Householders should go into solitude now and then, to practise spiritual discipline 'in order to cultivate devotion to God; they should renounce mentally. But the sannyasi should renounce both mentally and physically.

"I once said to Keshab, 'How can a typhoid patient be cured if he remains in a room whsre a pitcher of water and a jar of pickles are kept?' Now and then one should live in solitude."

A DEVOTEE: "Sir, what do you think of the Navavidhan? It seems to me like a hotchpotch of everything."

MASTER: "Some say it is a modern thing. That sets me wondering: 'Then is the God of the Brahmo Samaj a new God?' The Brahmos speak of their cult as the Navavidhan, as a New Dispensation. Well, it may be so. Who knows? There are six systems of philosophy; so perhaps it is like one of these. "But do you know where those who speak of the formless God make their mistake? It is where they say that God is formless only, and that those who differ with them are wrong.

"But I know that God is both with and without form. And He may have many more aspects. It is possible for Him to be everything.

(To Ishan) "The Chitsakti, Mahamaya, has become the twenty-four cosmic principles. One day as I was meditating, my mind wandered away to Rashkē's house. He is a scavenger. I said to my mind, 'Stay there, you rogue!' The Divine Mother revealed to me that the men and women in this house were mere masks; inside them was the same Divine Power, Kundalini, that rises up through the six spiritual centres of the body.

"Is the Primal Energy man or woman? Once at Kamarpukur I saw the worship of Kali in the house of the Lahas. They put a sacred thread9 on the image of the Divine Mother. One man asked, 'Why have they put the sacred thread on the Mother's person?' The master of the house said: Brother, I see that you have rightly understood the Mother. But I do not yet know whether the Divine Mother is male or female.'

"It is said that Mahamaya swallowed Siva. When the six centres in Her Were awakened, Siva came out through Her thigh. Then Siva created the Tantra philosophy.

"Take refuge in the Chitsakti, the Mahamaya."

ISHAN: "Please bestow your grace on me."

MASTER: "Say to God with a guileless heart, 'O God, reveal Thyself to me.' And weep. Pray to God, 'O God, keep my mind away from "woman and gold".' And dive deep. Can a man get pearls by floating or swimming on the surface? He must dive deep.

"One must get instruction from a guru. Once a man was looking for a stone image of Siva. Someone said to him: "Go to a certain river. There you will find a tree. Near it is a whirlpool. Dive into the water there, and you will find the image of Siva.' So I say that one must get instruction from a teacher."

ISHAN: "That is true, sir."

MASTER: "It is Satchidananda that comes to us in the form of the guru. If a man is initiated by a human guru, he will not achieve anything if he regards his guru as a mere man. The guru should be regarded as the direct manifestation of God. Only then can the disciple have faith in the mantra given by the guru. Once a man has faith he achieves all. The sudra Ekalavya learnt archery in the forest before a clay image of Drona. He worshipped the image as the living Drona; that by itself enabled him to attain mastery in archery.

"Don't mix intimately with brahmin pundits. Their only concern is to earn money. I have seen brahmin priests reciting the Chandi while performing ing the swastyayana. It is hard to tell whether they are reading the sacred book or something else. They turn half the pages without reading them. (All laugh.)

"A nail-knife suffices to kill oneself. One needs sword and shield to kill others. That is the purpose of the sastras.

"One doesn't really need to study the different scriptures. If one has no discrimination, one doesn't achieve anything through mere scholarship, even though one studies all the six systems of philosophy. Call on God, crying to Him secretly in solitude. He will give all that you need."

Sri Ramakrishna had heard that Ishan was building a house on the bank of the Ganges for the practice of spiritual discipline. He asked Ishan eagerly: "Has the house been built? Let me tell you that the less people know of your spiritual life, the better it will be for you. Devotees endowed with sattva meditate in a secluded corner or in a forest, or withdraw into the mind. Sometimes they meditate inside the mosquito net."

Now and then Ishan invited Hazra to his house. Hazra had a craze for outward purity. Sri Ramakrishna often discouraged him in this.

MASTER (to Ishan): "Let me tell you another thing. Don't be over-fastidious about outward purity. Once a sadhu felt very thirsty. A water-carrier was carrying water in his skin water-bag, and offered the water to the holy man. The sadhu asked if the skin was clean. The carrier said: 'Revered sir, my skin bag is perfectly clean. But inside your skin are all sorts of filthy things. That is why I can ask you to drink water from my skin. It won't injure you.' By 'your skin', the carrier meant the body, the belly, and so forth.

"Have faith in the name of God. Then you won't need even to go to holy places."

Sri Ramakrishna sang, intoxicated with divine fervour:

Why should I go to Ganga or Gaya, to Kasi, Kanchi, or Prabhas,
So long as 1 can breathe my last with Kali's name. upon my lips? . . .

Ishan remained silent.

MASTER (to Ishan): "Tell me if you have any more doubts."

ISHAN: "You said everything when you spoke of faith."

MASTER: "God can be realized by true faith alone. And the realization is hastened if you believe everything about God. The cow that picks and chooses its food gives milk only in dribblets, but if she eats all kinds of plants, then her milk flows in torrents.

"Once I heard a story. A man heard the command of God that he should see his Ideal Deity in a ram. He at once believed it. It is God who exists in all beings.

"A guru said to his disciple, 'It is Rama alone who resides in all bodies.' The disciple was a man of great faith. One day a dog snatched a piece of bread from him and started to run away. He ran after the dog, with a jar of butter in his hand, and cried again and again: 'O Rama, stand still a minute. That bread hasn't been buttered.'

"What tremendous faith Krishnakishore had! He used to say, 'By chanting "Om Krishna, Om Rama", one gets the result of a million sandhyas.' Once he said to me secretly, 'I don't like the sandhya and other devotions any more; but don't tell anyone.'

"Sometimes I too feel that way. The Mother reveals to me that She Herself has become everything. One day I was coming from the pine-grove toward the Panchavati. A dog followed me. I stood still for a while near the Panchavati. The thought came to my mind that the Mother might say something to me through that dog.

"You were absolutely right when you said that through faith alone one achieves all."

ISHAN: "But we are householders."

MASTER: "What if you are? Through His grace even the impossible becomes possible. Ramprasad sang, This world is a mere framework of illusion.' Another man composed a song by way of reply:

This very world is a mansion of mirth;
Here I can eat, here drink and make merry.
Janaka's might was unsurpassed;
What did he lack of the world or the Spirit?
Holding to one as well as the other,
He drank his milk from a brimming cup!

"One should first realize God through spiritual discipline in solitude, and then live in the world. Only then can one be a King Janaka. What can you achieve otherwise?

"Further, take the case of Siva. He has everything — Kartika, Ganesa, Lakshmi, and Sarasvati. Still, sometimes He dances in a state of divine fervour, chanting the name of Rama, and sometimes He is absorbed in Samadhi."

1. ^The veiling power of maya hides the Reality; the projecting power of maya creates the names and forms of the manifold universe.
2. ^According to orthodox Hindu custom, an Englishman is a mlechchha, one outside the pale of Hindu society. The touch of a mlechchha pollutes a Hindu.
3. ^This happened before any of the Master's intimate disciples came to him.
4. ^The Baby Krishna, bereft of all divine powers.
5. ^Referring to the Holy Mother, Sri Ramakrishna's wife.
6. ^Asoucha is a temporary defilement caused by the birth or death of a blood relative. A man observing asoucha cannot perform the sandyha, or daily worship.
7. ^The root "hri", from which both words are derived. Further, Hari and Hara are two manifestations of the same Godhead. Hari is a name of Vishnu, the Ideal Deity of the Vaishnavas, and Hara a name of Siva, the Ideal Deity of the Saivas.
8. ^There is a pun on this word, which means both "faith" and "inflection".
9. ^The images of male deities only are invested with the sacred thread.

Eulogy of Narendra — Master in spiritual mood — Efficacy of truthfulness — Difference between scholar and holy man — Path of love suited to modern times — Description of various monks — Divine grace removes bondage — Surrender to the Divine Mother — Visit to Adhar's house — Glories of the Divine Mother — Master's harmony of religions — Different classes of spiritual aspirants — Futility of worship without yearning — Unwavering devotion to God — The many and the One — Knowledge and ignorance — Chanting God's holy name — Truthfulness leads to God — Advice to householders — Steps of bhakti — Transitoriness of earthly things.

Sunday, September 23, 1883

SRI RAMAKRISHNA was sitting in his room at Dakshineswar with Rakhal, M., and other devotees. Hazra sat on the porch outside. The Master was conversing with the devotees.

MASTER (to a devotee): "Narendra doesn't like even you, nowadays. (To M.) Why didn't he come to see me at Adhar's house?

"How versatile Narendra is! He is gifted in singing, in playing on instruments, and in studies. He is independent and doesn't care about anybody. The other day he was returning to Calcutta with Captain in his carriage. Captain begged Narendra to sit beside him, but he took a seat opposite. He didn't even look at Captain.

"What can a man achieve through mere scholarship? What is needed is prayer and spiritual discipline. Gauri of Indesh was both a scholar and a devotee. He was a worshipper of the Divine Mother. Now and then he would be overpowered with spiritual fervour. When he chanted a hymn to the Mother, the pundits would seem like earth-worms beside him. I too would be overcome with ecstasy.

"At first he was a bigoted worshipper of Sakti. He used to pick up tulsi-leaves1 with a couple of sticks, so as not to touch them with his fingers. (All laugh.) Then he went home. When he came back he didn't behave that way any more. He gave remarkable interpretations of Hindu mythology. He would say that the ten heads of Ravana represented the ten organs. Kumbhakarna was the symbol of tamas, Ravana of rajas, and Bibhishana of sattva. That was why Bibhishana obtained favour with Rama."

After the Master's midday meal, while he was resting, Ram, Tarak,2 and some other devotees arrived from Calcutta.

Nityagopal, Tarak, and several others were staying with Ram, a householder disciple of the Master. Nityagopal was always in an exalted spiritual mood. Tarak's mind, too, was always indrawn; he seldom exchanged words with others. Ram looked after their physical needs. Rakhal now and then spent a few days at Adhar's house.

RAM (to the Master): "We have been taking lessons on the drum."

MASTER (to Ram): "Nityagopal too?"

RAM: "No, sir. He plays a little."

MASTER: "And Tarak?"

RAM : "He knows a good deal."

MASTER: "Then he won't keep his eyes on the ground so much. If the mind is much directed to something else, it doesn't dwell deeply on God."

RAM: "I have been studying the drum only to accompany the kirtan."

MASTER (to M.): "I hear that you too are taking singing lessons. Is that so?"

M: "No, sir. I just open my mouth now and then."

MASTER: "Have you practised that song: "O Mother, make me mad with Thy love'? If you have, please sing it. The song expresses my ideal perfectly."

The conversation turned to Hazra's hatred for certain people, which Sri Ramakrishna did not like.

MASTER (to the devotees): "I used frequently to visit a certain house at Kamarpukur. The boys of the family were of my age. The other day they came here and spent two or three days with me. Their mother, like Hazra, used to hate people. Then something happened to her foot, and gangrene set in. On account of the foul smell, no one could enter her room. I told the incident to Hazra and asked him not to hate anyone."

Toward evening, as Sri Ramakrishna was standing in the northwest corer of the courtyard, he went into samadhi. In those days the Master remained almost always in an ecstatic state. He would lose consciousness of the world at the slightest suggestion from outside. But for scant conversation with visiting devotees, he remained in an indrawn mood and was unable to perform his daily worship and devotions.

Coming down to the relative world, he began to talk to the Divine Mother, still standing where he was. "O Mother," he said, "worship has left me, and japa also. Please see, Mother, that I do not become an inert thing. Let my attitude toward God be that of the servant toward the master. O Mother, let me talk about Thee and chant Thy holy name. I want to sing Thy glories. Give me a little strength of body that I may move about, that I may go to places where Thy devotees live, and sing Thy name."

In the morning Sri Ramakrishna had been to the Kali temple to offer flowers at the Mother's feet.

Continuing, the Master said: O Mother, I offered flowers at Thy feet this morning. I thought: 'That is good. My mind is again going back to formal worship.' Then why do I feel like this now? Why art Thou turning me into a sort of inert thing?"

The moon had not yet risen. It was a dark night. The Master, still in an abstracted mood, sat on the small couch in his room and continued his talk with the Divine Mother. He said: "Why this special discipline of the Gayatri? Why this jumping from this roof to that? . . . Who told him to do it? Perhaps he is doing it of his own accord. . . . Well, he will practise a little of that discipline."

The previous day Sri Ramakrishna had discouraged Ishan about Vedic worship, saying that it was not suitable for the Kaliyuga. He had asked Ishan to worship God as the Divine Mother.

The Master said to M., "Are these all my fancies, or are they real?" M. remained silent with wonder at the Master's intimate relationship with the Divine Mother. He thought She must be within us as well as without. Indeed She must be very near us; or why should the Master speak to Her in a whisper?

Wednesday, September 26, 1883

There were very few devotees with the Master, for most of them came on Sundays. Rakhal and Latu were living with him the greater part of the time. M. arrived in the afternoon and found the Master seated on the small couch. The conversation turned to Narendra.

MASTER (to M.): "Have you seen Narendra lately? (With a smile) He said of me: 'He still goes to the Kali temple. But he will not when he truly understands.' His people are very much dissatisfied with him because he comes here now and then. The other day he came here in a hired carriage, and Surendra paid for it. Narendra's aunt almost had a row with Surendra about it."

The Master left the couch and went to the northeast verandah, where Hazra, Kishori, Rakhal, and a few other devotees were sitting.

MASTER (to M.): "How is it that you are here today? Have you no school?"

M: "Our school closed today at half past one."

MASTER: "Why so early?"

M: "Vidyasagar visited the school. He owns the school. So the boys get a half holiday whenever he comes."

MASTER: "Why doesn't Vidyasagar keep his word? 'If one who holds to truth and looks on woman as his mother does not realize God, then Tulsi is a liar.'3 If a man holds to truth he will certainly realize God. The other day Vidyasagar said he would come here and visit me. But he hasn't kept his word.

"There is a big difference between a scholar and a holy man. The mind of a mere scholar is fixed on 'woman and gold', but the sadhu's mind is on the Lotus Feet of Hari. A scholar says one thing and does another. But it is quite a different matter with a sadhu. The words and actions of a man who has given his mind to the Lotus Feet of God are altogether different. In Benares I saw a young sannyasi who belonged to the sect of Nanak. He was the same age as you. He used to refer to me as the 'loving monk'. His sect has a monastery in Benares. I was invited there one day. I found that the mohant was like a housewife. I asked him, 'What is the way?' 'For the Kaliyuga,' he said, 'the path of devotion as enjoined by Narada.' He was reading a book. When the reading was over, he recited: 'Vishnu is in water, Vishnu is on land, Vishnu is on the mountain top; the whole world is pervaded by Vishnu.' At the end he said, 'Peace! Peace! Abiding Peace!'

"One day he was reading the Gita. He was so strict about his monastic rules that he would not read a holy book looking at a worldly man. So he turned his face toward me and his back on Mathur, who was also present. It was this holy man who told me of Narada's path of devotion as suited to the people of the Kaliyuga."

M: "Are not sadhus of his class followers of the Vedanta?"

MASTER: "Yes, they are. But they also accept the path of devotion. The fact is that in the Kaliyuga one cannot wholly follow the path laid down in the Vedas. Once a man said to me that he would perform the purascharana of the Gayatri. I said: 'Why don't you do that according to the Tantra? In the Kaliyuga the discipline of Tantra is very efficacious.'

"It is extremely difficult to perform the rites enjoined in the Vedas. Further, at the present time people lead the life of slaves.4 It is said that those who serve others for twelve years or so become slaves. They acquire the traits of those they serve. While serving their masters they acquire the rajas, the tamas, the spirit of violence, the love of luxury, and the other traits of their masters. Not only do they serve their masters, but they also enjoy a pension after their term of service is over.

"Once a Vedantic monk came here. He used to dance at the sight of a cloud. He would go into an ecstasy of joy over a rain-storm. He would get very angry if anyone went near him when he meditated. One day I came to him while he was meditating, and that made him very cross. He discriminated constantly, 'Brahman alone is real and the world is illusory.' Since the appearance of diversity is due to maya, he walked about with a prism from a chandelier in his hand. One sees different colours through the prism; in reality there is no such thing as colour. Likewise, nothing exists, in reality, except Brahman. But there is an appearance of the manifold because of maya, egoism. He would not look at an object more than once, lest he should be deluded by maya and attachment. He would discriminate, while taking his bath, at the sight of birds flying in the sky. He knew grammar. He stayed here for three days. One day he heard the sound of a flute near the embankment and said that a man who had realized Brahman would go into samadhi at such a sound."

While talking about the monk, the Master showed his devotees the manners and movements of a paramahamsa: the gait of a child, face beaming with laughter, eyes swimming in joy, and body completely naked. Then he again took his seat on the small couch and poured out his soul-enthralling words.

MASTER (to M.): "I learnt Vedanta from Nangta: 'Brahman alone is real; the world is illusory.' The magician performs his magic. He produces a mango-tree which even bears mangoes. But this is all sleight of hand. The magician alone is real."

M: "It seems that the whole of life is a long sleep. This much I understand, that we are not seeing things rightly. We perceive the world with a mind by which we cannot comprehend even the nature of the sky. So how can our perceptions be correct?"

MASTER: "There is another way of looking at it. We do not see the sky rightly. It looks as if the sky were touching the ground at the horizon. How can a man see correctly? His mind is delirious, like the mind of a typhoid patient."

The Master sang in his sweet voice:

What a delirious fever is this that I suffer from!
O Mother, Thy grace is my only cure. . . .

Continuing, the Master said: "Truly it is a state of delirium. Just see how worldly men quarrel among themselves. No one knows what they quarrel about. Oh, how they quarrel! 'May such and such a thing befall you!' How much shouting! How much abuse!"

M: "I said to Kishori: "The box is empty; there is nothing inside. But two men pull at it from either side, thinking the box contains money.' Well, the body alone is the cause of all this mischief, isn't it? The jnanis see all this and say to themselves, 'What a relief one feels when this pillow-case of the body drops off.'"

The Master and M. went toward the Kali temple.

MASTER: "Why should you say such things? This world may be a framework of illusion', but it is also said that it is a 'mansion of mirth'. Let the body remain. One can also turn this world into a mansion of mirth."

M: "But where is unbroken bliss in this world?"

MASTER: "Yes, where is it?" Sri Ramakrishna stood in front of the shrine of Kali and prostrated himself before the Divine Mother. M. followed him. Then the Master sat on the lower floor in front of the shrine room, facing the blissful image, and leaned against a pillar of the natmandir. He wore a red-bordered cloth, part of which was on his shoulder and back. M. sat by his side.

M: "Since there is no unbroken happiness in the world, why should one assume a body at all? I know that the body is meant only to reap the results of past action. But who knows what sort of action it is performing now? The unfortunate part is that we are being crushed."

MASTER: "If a pea falls into filth, it grows into a pea-plant none the less."

M: "But still there are the eight bonds."

MASTER: "They are not eight bonds, but eight fetters. But what if they are? These fetters fall off in a moment, by the grace of God. Do you know what it is like? Suppose a room has been kept dark a thousand years. The moment a man brings a light into it, the darkness vanishes. Not little by little. Haven't you seen the magician's feat? He takes a string with many knots, and ties one end to something, keeping the other in his hand. Then he shakes the string once or twice, and immediately all the knots come undone. But another man cannot untie the knots however he may try. All the knots of ignorance come undone in the twinkling of an eye, through the guru's grace.

"Well, can you tell me why Keshab Sen has changed so much lately? He used to come here very often. He learnt here how to bow low before a holy man. One day I told him that one should not salute a holy man as he had been doing. Harish says rightly: 'All the cheques must be approved here. Only then will they be cashed in the bank.'" (Laughter.)

M. listened to these words breathlessly. He began to realize that Satchidananda, in the form of the guru, passes the "cheque".

MASTER : "Do not reason. Who can ever know God? I have heard it from Nangta, once for all, that this whole universe is only a fragment of Brahman.

"Hazra is given to too much calculation. He says, 'This much of God has become the universe and this much is the balance.' My head aches at his calculations. I know that I know nothing. Sometimes I think of God as good, and sometimes as bad. What can I know of Him?"

M: "It is true, sir. Can anyone ever know God? Each thinks, with his little bit of intelligence, that he has understood all of God. As you say, an ant went to a sugar hill and, finding that one grain of sugar filled its stomach, thought that the next time it would take the entire hill into its hole."

MASTER: "Who can ever know God? I don't even try. I only call on Him as Mother. Let Mother do whatever She likes. I shall know Her if it is Her will; but I shall be happy to remain ignorant if She wills otherwise. My nature is that of a kitten. It only cries, 'Mew, mew!' The rest it leaves to its mother. The mother cat puts the kitten sometimes in the kitchen and sometimes on the master's bed. The young child wants only his mother. He doesn't know how wealthy his mother is, and he doesn't even want to know. He knows only, 'I have a mother; why should I worry?' Even the child of the maidservant knows that he has a mother. If he quarrels with the son of the master, he says: 'I shall tell my mother. I have a mother.' My attitude, too, is that of a child."

Suddenly Sri Ramakrishna caught M.'s attention and said, touching his own chest: "Well, there must be something here. Isn't that so?"

M. looked wonderingly at the Master. He said to himself; "Does the Mother Herself dwell in the Master's heart? Is it the Divine Mother who has assumed this human body for the welfare of humanity?"

Sri Ramakrishna was praying to the Divine Mother: "O Mother! O Embodiment of Om! Mother, how many things people say about Thee! But I don't understand any of them. I don't know anything, Mother. I have taken refuge at Thy feet. I have sought protection in Thee. O Mother, I pray only that I may have pure love for Thy Lotus Feet, love that seeks no return. And Mother, do not delude me with Thy world-bewitching maya. I seek Thy protection. I have taken refuge in Thee."

The evening worship in the temples was over. Sri Ramakrishna was again seated in his room with M.

M. had been visiting the Master for the past two years and had received his grace and blessings. He had been told that God was both with form and without form, that He assumed forms for the sake of His devotees. To the worshipper of the formless God, the Master said: "Hold to your conviction, but remember that all is possible with God. He has form, and again. He is formless. He can be many things more."

MASTER (to M.): "You have accepted an ideal, that of God without form — isn't that so?"

M: "Yes, sir. But I also believe what you say — that all is possible with God. It is quite possible for God to have forms."

MASTER; "Good. Remember further that, as Consciousness, He pervades the entire universe of the living and non-living."

M: "I think of Him as the consciousness in conscious beings."

MASTER: "Stick to that ideal now. There is no need of tearing down and changing one's attitude. You will gradually come to realize that the consciousness in conscious beings is the Consciousness of God. He alone is Consciousness.

"Let me ask you one thing. Do you feel attracted to money and treasures?"

M: "No, sir. But I think of earning money in order to be free from anxiety, to be able to think of God without worry."

MASTER: "Oh, that's perfectly natural."

M: "Is it greed? I don't think so."

MASTER: "You are right. Otherwise, who will look after your children? What will become of them if you feel that you are not the doer?"

M: "I have heard that one cannot attain Knowledge as long as one has the consciousness of duty. Duty is like the scorching sun."

MASTER: "Keep your present attitude. It will be different when the consciousness of duty drops away of itself."

They remained silent a few minutes.

M: "To enter the world after attaining partial knowledge! Why, it is like dying in full consciousness, as in cholera!"

MASTER: "Oh, Ram! Ram!"

The idea in M.'s mind was that just as a cholera patient feels excruciating pain at the time of death, because of retaining consciousness, so also a jnani with partial knowledge must feel extremely miserable leading the life of the world, which he knows to be illusory.

M: "People who are completely ignorant are like typhoid patients, who remain unconscious at the time of death and so do not feel the pain."

MASTER: "Tell me, what does one attain through money? Jaygopal Sen is such a wealthy man; but he complains that his children don't obey him."

M: "Is poverty the only painful thing in the world? There are the six passions besides. Then disease and grief."

MASTER: "And also name and fame, the desire to win people's recognition. Well, what do you think my attitude is?"

M: "It is like that of a man just awakened from sleep. He becomes aware of himself. You are always united with God."

MASTER: "Do you ever dream of me?"

M: "Yes, sir. Many times."

MASTER: "How? Did you dream of me as giving you instruction?"

M. remained silent.

MASTER: "If you ever see me instructing you, then know that it is Satchidananda Himself that does so."

M. related his dream experiences to Sri Ramakrishna, who listened to them attentively.

MASTER (to M.): "That is very good. Don't reason any more. You are a follower of Sakti."

Wednesday, October 10, 1883

Adhar had invited the Master to come to his house on the occasion of the Durga Puja festival. It was the third day of the worship of the Divine Mother. When Sri Ramakrishna arrived at Adhar's house, he found Adhar's friend Sarada, Balaram's father, and Adhar's neighbours and relatives waiting for him.

The Master went into the worship hall to see the evening worship. When it was over, he remained standing there in an abstracted mood and sang in praise of the Divine Mother:

Out of my deep affliction rescue me, O Redeemer!
Terrified by the threats of the King of Death am I!
Left to myself, I shall perish soon;
Save me, oh, save me now, I pray!

Mother of all the worlds! Thou, the Support of mankind!
Thou, the Bewitcher of all, the Mother of all that has life!
Vrindavan's charming Radha art Thou,
Dearest playmate of Braja's Beloved.

Blissful comrade of Krishna, well-spring of Krishna's lila,
Child of Himalaya, best of the gopis, beloved of Govinda!
Sacred Ganga, Giver of moksha!
Sakti! The universe sings Thy praise.

Thou art the Spouse of Siva, the Ever-blessed, the All;
Sometimes Thou takest form and sometimes art absolute.
Eternal Beloved of Mahadeva,
Who can fathom Thine infinite glories?

The Master went to Adhar's drawing-room on the second floor and took a seat, surrounded by the guests. Still in a mood of divine fervour, he said: "Gentlemen, I have eaten. Now go and enjoy the feast." Was the Master hinting that the Divine Mother had partaken of Adhar's offering? Did he identify himself with the Divine Mother and therefore say, "I have eaten"?

Then, addressing the Divine Mother, he continued: "Shall I eat, O Mother? Or will You eat? O Mother, the very Embodiment of the Wine of Divine Bliss!" Did the Master look on himself as one with the Divine Mother? Had the Mother incarnated Herself as the Son to instruct mankind in the ways of God? Was this why the Master said, "I have eaten"?

In that state of divine ecstasy Sri Ramakrishna saw the six centres in his body, and the Divine Mother dwelling in them. He sang a song to that effect.

Again he sang:

My mind is overwhelmed with wonder,
Pondering the Mother's mystery;
Her very name removes
The fear of Kala, Death himself;
Beneath Her feet lies Maha-Kala.

Why should Her hue be kala, black?
Many the forms of black, but She
Appears astoundingly black;
When contemplated in the heart,
She lights the lotus that blossoms there.

Her form is black, and She is named
Kali, the Black One. Blacker than black
Is She! Beholding Her,
Man, is bewitched for evermore;
No other form can he enjoy.
In wonderment asks Ramprasad:
Where dwells this Woman so amazing?
At Her mere name, his mind
Becomes at once absorbed in Her,
Though he has never yet beheld Her.

The fear of the devotees flies away if they but seek shelter at the feet of the Divine Mother. Was that why the Master sang the following song?

I have surrendered my soul at the fearless feet of the Mother;
Am I afraid of Death any more?
Unto the tuft of hair on my head
Is tied the almighty mantra, Mother Kali's name.
My body I have sold in the market-place of the world
And with it have bought Sri Durga's name.

Deep within my heart I have planted the name of Kali,
The Wish-fulfilling Tree of heaven;
When Yama, King of Death, appears,
To him I shall open my heart and show it growing there.
I have cast out from me my six unflagging foes;5
Ready am I to sail life's sea,
Crying, "To Durga, victory!"

Sarada was stricken with grief on account of his son's death. So Adhar had taken him to Dakshineswar to visit the Master. Sarada was a devotee of Sri Chaitanya. Sri Ramakrishna looked at him and was inspired with the ideal of Gauranga.

He sang:6

Why has My body turned so golden? It is not time for this to be:
Many the ages that must pass, before as Gauranga I appear.
Here in the age of Dwapara My sport is not yet at an end;
How strange this transformation is!

The peacock glistens, all of gold; and golden, too, the cuckoo gleams!
Everything around Me here has turned to gold! Naught else appears
But gold, whichever way I look.
What can it mean, this miracle, that everything I see is gold?

Ah, I can guess its meaning now:
Radha has come to Mathura,7 and that is why My skin is gold.
For she is like the brahmara,8 and so has given Me her hue.
Dark blue My body was but now; yet in the twinkling of an eye
It turned to gold. Have I become Radha by contemplating her?

I cannot imagine where I am — in Mathura or Navadvip.
But how could this have come to pass?
Not yet is Balarama born as Nitai, nor has Narada
Become Srivas, nor Yasoda as Mother Sachi yet returned.
Then why should I, among them all, alone assume a golden face?
Not yet is Father Nanda born as Jagannath;9 then why should I
Be thus transmuted into gold?
Perhaps because in Mathura sweet Radha has appeared, My skin
Has borrowed Gauranga's golden hue.

Sri Ramakrishna sang again, still overpowered with the ideal of Gauranga:

Surely Gauranga is lost in a state of blissful ecstasy;
In an exuberance of joy, he laughs and weeps and dances and sings.
He takes a wood for Vrindavan, the Ganges for the blue Jamuna;
Loudly he sobs and weeps. Yet, though he is all gold without,
He is all black within — black with the blackness of Krishna!

The Master continued to sing, assuming the attitude of a woman devotee infatuated with love for Gauranga:

Why do my neighbours raise such a scandal?
Why do they cast aspersions upon me
Simply because of Gauranga?
How can they understand my feelings?
How can I ever explain?
Can I ever explain at all?
Alas, to whom shall I explain it?
Ah, but they make me die of shame!

Once on a time, at the house of Srivas,
Gora was loudly singing the kirtan,
When, on the ground of the courtyard,
Falling, he rolled in an ecstasy.
I, who was standing near him,
Seeing him where he lay entranced,
Was suddenly lost to outward sense,
Until the wife of Srivas revived me.

Another day, in the bhaktas' procession,
Gora was sweetly singing the kirtan;
Clasping the outcastes to him,
He softened the unbelievers' hearts.
Through Nadia's market-place
He chanted Lord Hari's holy name.
I followed the throng, and from close by
Caught a glimpse of his golden feet.

Once by the Ganges' bank he stood,
His body bright as the sun and moon,
Charming all with his beauty,
I too had come, to fetch some water,
And, as I looked from one side,
My water-jar slipped and fell to the ground.
My sister-in-law, the gossip, saw me,
And now she is spreading it everywhere.

Balaram's father was a Vaishnava; hence the Master also sang of the divine love of the gopis for their beloved Krishna:

I have not found my Krishna, O friend! How cheerless my home without Him!
Ah, if Krishna could only be the hair upon my head,
Carefully I should braid it then, and deck it with bakul-flowers;
Carefully I should fashion the braids out of my Krishna-hair.
Krishna is black, and black is my hair; black would be one with black!

Ah, if Krishna could only be the ring I wear in my nose,
Always from mv nose He would hang, and my two lips could touch Him.
But it can never be, alas! Why should I idly dream?
Why should Krishna care at all to be the ring in my nose?

Ah, if Krishna could only be the bracelets on my arms,
Always He would cling to my wrists, and proudly I should walk,
Shaking my bracelets to make them sound, shaking my arms to show them;
Down the king's highway I should walk, wearing my Krishna bracelets.

Balaram's father was a wealthy man with estates in different parts of Orissa. An orthodox member of the Vaishnava sect, he had built temples and arranged for distribution of food to the pilgrims at various holy places. He had been spending the last years of his life in Vrindavan. The Vaishnavas, for the most part, are bigoted in their religious views. Some of them harbour malicious feelings toward the followers of the Tantra and Vedanta. But Sri Ramakrishna never encouraged such a narrow outlook. According to his teachings, through earnestness and yearning all lovers of God will ultimately reach the same goal. The Master began the conversation in order to broaden the religious views of Balaram's father.

MASTER (to M.): "Once I thought, 'Why should I be one-sided?' Therefore I was initiated into Vaishnavism in Vrindavan and took the garb of a Vaishnava monk. I spent three days practising the Vaishnava discipline. Again, at Dakshineswar I was initiated into the mystery of Rama worship. I painted my forehead with a long mark and put on a string with a diamond round my neck. But after a few days I gave them up.

"A certain man had a tub. People would come to him to have their clothes dyed. The tub contained a solution of dye. Whatever colour a man wanted for his cloth, he would get by dipping the cloth in the tub. One man was amazed to see this and said to the dyer, 'Please give me the dye you have in your tub.'"

Was the Master hinting that people professing different religions would come to him and have their spiritual consciousness awakened according to their own ideals?

MASTER (to Balaram's father): "Don't read books any more. But you may read books on devotion, such as the life of Chaitanya.'

"The whole thing is to love God and taste His sweetness. He is sweetness and the devotee is its enjoyer. The devotee drinks the sweet Bliss of God. Further, God is the lotus and the devotee the bee. The devotee sips the honey of the lotus.

"As a devotee cannot live without God, so also God cannot live without His devotee. Then the devotee becomes the sweetness, and God its enjoyer. The devotee becomes the lotus, and God the bee. It is the Godhead that has become these two in order to enjoy Its own Bliss. That is the significance of the episode of Radha and Krishna.10

"At the beginning of spiritual life the devotee should observe such rites as pilgrimage, putting a string of beads around his neck, and so forth. But outward ceremonies gradually drop off as he attains the goal, the vision of God. Then his only activity is the repetition of God's name, and contemplation and meditation on Him.

"The pennies equivalent to sixteen rupees make a great heap. But sixteen silver coins do not look like such a big amount. Again, the quantity becomes much smaller when you change the sixteen rupees into one gold mohur. And if you change the gold into a tiny piece of diamond, people hardly notice it."

Orthodox Vaishnavas insist on the outer insignia of religion. They criticize any devotee who does not wear these marks. Was that why the Master said that, after the vision of God, a devotee becomes indifferent to outer marks, giving up formal worship when the goal of spiritual life is attained?

MASTER (to Balaram's father): "The Kartabhajas group the devotees into four classes: the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. The pravartaka, the beginner, puts the mark of his religion on his forehead, wears a string of beads around his neck, and observes other outer conventions. The sadhaka, the struggling devotee, does not care so much for elaborate rites. An example of this class is the Baul. The siddha, the perfect, firmly believes that God exists. The siddha of the siddha, the supremely perfect, like Chaitanya, not only has realized God but also has become intimate with Him and talks with Him all the time. This is the last limit of realization.

"There are many kinds of spiritual aspirants. Those endowed with sattva perform their spiritual practices secretly. They look like ordinary people, but they meditate inside the mosquito net.

"Aspirants endowed with rajas exhibit outward pomp — a string of beads around the neck, a mark on the forehead, an ochre robe, a silk cloth, a rosary with a gold bead, and so on. They are like stall-keepers advertising their wares with signboards.

"All religions and all paths call upon their followers to pray to one and the same God. Therefore one should not show disrespect to any religion or religious opinion. It is God alone who is called Satchidananda Brahman in the Vedas, Satchidananda Krishna in the Puranas, and Satchidananda Siva in the Tantras. It is one and the same Satchidananda.

"There are different sects of Vaishnavas. That which is called Brahman in the Vedas is called Alekh-Niranjan by one Vaishnava sect. 'Alekh' means That which cannot be pointed out or perceived by the sense-organs. According to this sect, Radha and Krishna are only two bubbles of the Alekh.

"According to the Vedanta,11 there is no Incarnation of God. The Vedantists say that Rama and Krishna are but two waves in the Ocean of Satchidananda.

"In reality there are not two. There is only One. A man may call on God by any name; if he is sincere in his prayer he will certainly reach Him. He will succeed if he has longing."

As Sri Ramakrishna spoke these words to the devotees, he was overwhelmed with divine fervour. Coming down to partial consciousness of the world, he said to Balaram's father, "Are you the father of Balaram?"

All sat in silence. Balaram's aged father was silently telling his beads.

MASTER (to M. and the others): "Well, these people practise so much japa and go to so many sacred places, but why are they like this? Why do they make no progress? In their case it seems as if the year consists of eighteen months.

"Once I said to Harish: 'What is the use of going to Benares if one does not feel restless for God? And if one feels that longing, then this very place is Benares.'

"They make so many pilgrimages and repeat the name of God so much, but why do they not realize anything? It is because they have no longing for God. God reveals Himself to the devotee if only he calls upon Him with a longing heart.

"At the beginning of a yatra performance much light-hearted restlessness is to be observed on the stage. At that time one does not see Krishna. Next the sage Narada enters with his flute and sings longingly, 'O Govinda! O my Life! O my Soul!' Then Krishna can no longer remain away and appears with the cowherd boys."

Tuesday, October 16, 1883

Sri Ramakrishna was in his room with Rakhal, Balaram's father, Beni Pal, M., Mani Mallick, Ishan, Kishori, and other devotees.

MASTER: "Liberal-minded devotees accept all the forms of God: Krishna, Kali, Siva, Rama, and so on."

BALARAM'S FATHER: "Yes, sir. It is like a woman's recognizing her husband, whatever clothes he wears."

MASTER: "But again, there is a thing called nishtha, single-minded devotion. When the gopis went to Mathura they saw Krishna with a turban on His head. At this they pulled down their veils and said, 'Who is this man? Where is our Krishna with the peacock feather on His crest and the yellow cloth on His body?' Hanuman also had that unswerving devotion. He came to Dwaraka in the cycle of Dwapara. Krishna said to Rukmini, His queen, 'Hanuman will not be satisfied unless he sees the form of Rama.' So, to please Hanuman, Krishna assumed the form of Rama.

"But, my dear sir, I am in a peculiar state of mind. My mind constantly descends from the Absolute to the Relative, and again ascends from the Relative to the Absolute.

"The attainment of the Absolute is called the Knowledge of Brahman. But it is extremely difficult to acquire. A man cannot acquire the Knowledge of Brahman unless he completely rids himself of his attachment to the world. When the Divine Mother was born as the daughter of King Himalaya, She showed Her various forms to Her father. The king said, 'I want to see Brahman.' Thereupon the Divine Mother said: 'Father, it that is your desire, then you must seek the company of holy men. You must go into solitude, away from the world, and now and then live in holy company.'

"The manifold has come from the One alone, the Relative from the Absolute. There is a state of consciousness where the many disappears, and the One, as well; for the many must exist as long as the One exists. Brahman is without comparison. It is impossible to explain Brahman by analogy. It is between light and darkness. It is Light, but not the light that we perceive, not material light.

"Again, when God changes the state of my mind, when He brings my mind down to the plane of the Relative, I perceive that it is He who has become all these — the Creator, maya, the living beings, and the universe.

"Again, sometimes He shows me that He has created the universe and all living beings. He is the Master, and the universe His garden.

"'He is the Master, and the universe and all its living beings belong to Him' — that is Knowledge. And, 'I am the doer', 'I am the guru', 'I am the father' — that is ignorance. 'This is my house; this is my family; this is my wealth; these are my relatives' — this also is ignorance."

BALARAM'S FATHER: "That is true, sir."

MASTER: "As long as you do not feel that God is the Master, you must come back to the world, you must be born again and again. There will be no rebirth when you can truly say, 'O God, Thou art the Master.' As long as you cannot say, 'O Lord, Thou alone art real', you will not be released from the life of the world. This going and coming, this rebirth, is inevitable. There will be no liberation. Further, what can you achieve by saying, 'It is mine'? The manager of an estate may say, 'This is our garden; these are our couches and furniture.' But when he is dismissed by the master, he hasn't the right to take away even a chest of worthless mango-wood given to him for his use.

"The feeling of 'I and mine' has covered the Reality. Because of this we do not see Truth. Attainment of Chaitanya, Divine Consciousness, is not possible without the knowledge of Advaita, Non-duality. After realizing Chaitanya one enjoys Nityananda, Eternal Bliss. One enjoys this Bliss after attaining the state of a paramahamsa.

"Vedanta does not recognize the Incarnation of God. According to it, Chaitanyadeva is only a bubble of the non-dual Brahman.

"Do you know what the vision of Divine Consciousness is like? It is like the sudden illumination of a dark room when a match is struck.

"The Incarnation of God is accepted by those who follow the path of bhakti. A woman belonging to the Kartabhaja sect observed my condition and remarked: 'You have inner realization. Don't dance and sing too much. Ripe grapes must be preserved carefully in cotton. The mother-in-law lessens her daughter-in-law's activities when the daughter-in-law is with child. One characteristic of God-realization is that the activities of a man with such realization gradually drop away. Inside this man [meaning Sri Ramakrishna] is the real Jewel.'

"Watching me eat, she remarked, 'Sir, are you yourself eating, or are you feeding someone else?'

"The feeling of ego has covered the Truth. Narendra once said, 'As the "I" of man recedes, the "I" of God approaches.' Kedar says, 'The more clay there is in the jar, the less water it holds.'

"Krishna said to Arjuna: 'Brother, you will not realize Me if you possess even one of the eight siddhis.' These give only a little power. With healing and the like one may do only a little good to others. Isn't that true?

"Therefore I prayed to the Divine Mother for pure love only, a love that does not seek any return. I never asked for occult powers."

While talking thus, Sri Ramakrishna went into samadhi. He sat there motionless, completely forgetful of the outer world. Then, coming down to the sense world, he sang:

Ah, friend' I have not found Him yet, whose love has driven me mad. ...

At the Master's request, Ramlal sang a song describing how Chaitanya embraced the monastic life:

Oh, what a vision I have beheld in Keshab Bharati's12 hut!
Gora, in all his matchless grace,
Shedding tears in a thousand streams!
Like a mad elephant
He dances in ecstasy and sings,
Drunk with an overwhelming love.

Rolling flat upon the ground and swimming in his tears,
He weeps and shouts Lord Hari's name,
Piercing the very heavens with his cries,
Loud as a lion's roar;
Then most humbly he begs men's love,
To feel himself the servant of God.

Shorn of his locks, he has put on the yogi's ochre robe;
Even the hardest heart must melt
To see his pure and heavenly love.
Smitten by man's deep woe,
He has abandoned everything
And pours out love unstintingly.

Oh, would that Premdas were his slave and, passing from door to door,
Might sing Gauranga's endless praise!

The Master asked Mani Mallick to quote the words of Tulsidas to the effect that one who had developed love of God could not observe caste distinctions.

MANI: "The throat of the chatak bird is pierced with thirst. All around are the waters of the Ganges, the Jamuna, the Saraju, and of innumerable other rivers and lakes; but the bird will not touch any of these. It only looks up expectantly for the rain thai falls when the star Svati is in the ascendant.'"

MASTER: "That means that love for the Lotus Feet of God is alone real, and all else illusory."

MANI: "Tulsi also said: 'At the touch of the philosopher's stone, the eight metals become gold. Likewise all castes, even the butcher and the untouchable, become pure by repeating Hari's name. Without Hari's name the people of the four castes are but butchers.'"

MASTER: "The hide that the scriptures forbid one to touch can be taken inside the temple after it has been tanned.

"Man becomes pure by repeating the name of God. Therefore one should practise the chanting of God's name. I said to Jadu Mallick's mother: 'In the hour of death you will think only of worldly things — of family, children, executing the will, and so forth. The thought of God will not come to your mind. The way to remember God in the hour of death is to practise, now, the repetition of His name and the chanting of His glories. If one keeps up this practice, then in the hour of death one will repeat the name of God. When the cat pounces upon the bird, the bird only squawks and does not say, 'Rama, Rama, Hare-Krishna'.

"It is good to prepare for death. One should constantly think of God and chant His name in solitude during the last years of one's life. If the elephant is put into the stable after its bath it is not soiled again by dirt and dust."

Balaram's father, Mani Mallick, and Beni Pal were all elderly men. Did the Master give this instruction especially for their benefit?

MASTER: "Why do I ask you to think of God and chant His name in solitude? Living in the world day and night, one suffers from worries. Haven't you noticed brother killing brother for a foot of land? The Sikhs said to me, 'The cause of all worry and confusion is these three: land, woman, and money.'

"You are leading a householder's life. Why should you be afraid of the world? When Rama said to Dasaratha that He was going to renounce the world, it worried His father, and the king sought counsel of Vasishtha. Vasishtha said to Rama: 'Rama, why should You give up the world? Reason with me. Is this world outside God? What is there to renounce and what is there to accept? Nothing whatever exists but God. It is Brahman alone that appears as Isvara, maya, living beings, and the universe.'"

BALARAM'S FATHER: "It is very difficult, sir."

MASTER: "The aspirant, while practising spiritual discipline, looks upon the world as a 'framework of illusion'. Again, after the attainment of Knowledge, the vision of God, this very world becomes to him a 'mansion of mirth.'

"It is written in the books of the Vaishnavas: 'God can be attained through faith alone; reasoning pushes Him far away.' Faith alone!

"What faith Krishnakishore had! At Vrindavan a low-caste man drew water for him from a well. Krishnakishore said to him, 'Repeat the name of Siva.' After the man had repeated the name of Siva, Krishnakishore unhesitatingly drank the water. He used to say, 'If a man chants the name of God, does he need to spend money any more for the atonement of his sins? How foolish!' He was amazed to see people worshipping God with the sacred tulsi-leaf in order to get rid of their' illnesses. At the bathing-ghat here he said to us, 'Please bless me, that I may pass my days repeating Rama's holy name.' Whenever I went to his house he would dance with joy at the sight of me. Rama said to Lakshmana, 'Brother, whenever you find people singing and dancing in the ecstasy of divine love, know for certain that I am there.' Chaitanya is an example of such ecstatic love. He laughed and wept and danced and sang in divine ecstasy. He was an Incarnation. God incarnated Himself through Chaitanya."

Sri Ramakrishna sang a song describing the divine love of Chaitanya. Then Balaram's father, Mani Mallick, Beni Pal, and several other devotees took leave of the Master.

In the evening, devotees from Kansaritola, Calcutta, arrived. The Master danced and sang with them in a state of divine fervour. After dancing, he went into a spiritual mood and said, "I shall go part of the way myself." Kishori came forward to massage his feet, but the Master did not allow anyone to touch him.

Ishan arrived. The Master was seated, still in a spiritual mood. After a while he became engaged in talk with Ishan. It was Ishan's desire to practise the purascharana of the Gayatri.

MASTER (to Ishan): "Follow your own intuition. I hope there is no more doubt in your mind. Is there any? The path of the Vedas is not meant for the Kaliyuga. The path of Tantra is efficacious."

ISHAN: "I have almost resolved to perform an atonement ceremony."

MASTER: "Do you mean to say that one cannot follow the path of Tantra? That which is Brahman is also Sakti, Kali.

Knowing the secret that Kali is one with the highest Brahman,
I have discarded, once for all, both righteousness and sin."

ISHAN: "It is mentioned in a hymn in the Chandi that Brahman alone is the Primal Energy. Brahman is identical with Sakti."

MASTER: "It will not do simply to express that idea in words. Only when you assimilate it will all be well with you.

"When the heart becomes pure through the practice of spiritual discipline, then one rightly feels that God alone is the Doer. He alone has become mind, life, and intelligence. We are only His instruments.

Thou it is that boldest the elephant in the mire;
Thou, that helpest the lame man scale the loftiest hill.

"When your heart becomes pure, then you will realize that it is God who makes us perform such rites as the purascharana.

Thou workest Thine own work; men only call it theirs.

"All doubts disappear after the realization of God. Then the devotee meets the favourable wind. He becomes free from worry. He is like the boatman who, when the favourable wind blows, unfurls the sail, holds the rudder lightly, and enjoys a smoke."

Ishan took his leave and Sri Ramakrishna talked with M. No one else was present. He asked M. what he thought of Narendra, Rakhal, Adhar, and Hazra, and whether they were guileless. "And", asked the Master, "what do you think of me?"

M. said: "You are simple and at the same time deep. It is extremely difficult to understand you."

Sri Ramakrishna laughed.

November 26, 1883

It was the day of the annual festival of the Sinduriapatti Brahmo Samaj. The ceremony was to be performed in Manilal Mallick's house. The worship hall was beautifully decorated with flowers, wreaths, and evergreens, and many devotees were assembled, eagerly awaiting the worship. Their enthusiasm had been greatly heightened by the news that Sri Ramakrishna was going to grace the occasion with his presence. Keshab, Vijay, Shivanath, and other leaders of the Brahmo Samaj held him in high respect. His God-intoxicated state of mind, his intense love of spiritual life, his burning faith, his intimate communion with God, and his respect for women, whom he regarded as veritable manifestations of the Divine Mother, together with the unsullied purity of his character, his complete renunciation of worldly talk, his love and respect for all religious faiths, and his eagerness to meet devotees of all creeds, attracted the members of the Brahmo Samaj to him. Devotees came that day from far-off places to join the festival, for it would give them a chance to get a glimpse of the Master and listen to his inspiring talk.

Sri Ramakrishna arrived at the house before the worship began, and became engaged in conversation with Vijaykrishna Goswami and the other devotees. The lamps were lighted and the divine service was about to begin.

The Master asked if Shivanath would come to the festival. A Brahmo devotee said that he had other important things to do and was not coming.

MASTER: "I feel very happy when I see Shivanath. He always seems to be absorbed in the bliss of bhakti. Further, a man who is respected by so many surely possesses some divine power. But he has one great defect: he doesn't keep his word. Once he said to me that he would come to Dakshineswar, but he neither came nor sent me word. That is not good. It is said that truthfulness alone constitutes the spiritual discipline of the Kaliyuga. If a man clings tenaciously to truth he ultimately realizes God. Without this regard for truth, one gradually loses everything. If by chance I say that I will go to the pine-grove, I must go there even if there is no further need of it, lest I lose my attachment to truth. After my vision of the Divine Mother, I prayed to Her, taking a flower in my hands: 'Mother, here is Thy knowledge and here is Thy ignorance. Take them both, and give me only pure love. Here is Thy holiness and here is Thy unholiness. Take them both, Mother, and give me pure love. Here is Thy good and here is Thy evil. Take them both, Mother, and give me pure love. Here is Thy righteousness and here is Thy unrighteousness. Take them both, Mother, and give me pure love.' I mentioned all these, but I could not say: 'Mother, here is Thy truth and here is Thy falsehood. Take them both.' I gave up everything at Her feet but could not bring myself to give up truth."

Soon the service began according to the rules of the Brahmo Samaj. The preacher was seated on the dais. After the opening prayer he recited holy texts of the Vedas and was joined by the congregation in the invocation to the Supreme Brahman. They chanted in chorus: "Brahman is Truth, Knowledge, and Infinity. It shines as Bliss and Immortality. Brahman is Peace, Blessedness, the One without a Second; It is pure and unstained by sin." The minds of the devotees were stilled, and they closed their eyes in meditation.

The Master went into deep samadhi. He sat there transfixed and speechless. After some time he opened his eyes, looked around, and suddenly stood up with the words "Brahma! Brahma!" on his lips. Soon the devotional music began, accompanied by drums and cymbals. In a state of divine fervour the Master began to dance with the devotees. Vijay and the other Brahmos danced around him. The guests and the devotees were enchanted. Many of them drank the sweet bliss of God's name and forgot the world. The happiness ness of the material world appeared bitter to them, at least for the time being.

After the kirtan all sat around the Master, eager to hear his words.

MASTER: "It is difficult to lead the life of a householder in a spirit of detachment. Once Pratap13 said to me: 'Sir, we follow the example of King Janaka. He led the life of a householder in a detached spirit. We shall follow him.' I said to him: 'Can one be like King Janaka by merely wishing it? How many austerities he practised in order to acquire divine knowledge! He practised the most intense form of asceticism for many years and only then returned to the life of the world.'

"Is there, then, no hope for householders? Certainly there is. They must practise spiritual discipline in solitude for some days. Thus they will acquire knowledge and devotion. Then it will not hurt them to lead the life of the world. But when you practise discipline in solitude, keep yourself entirely away from your family. You must not allow your wife, son, daughter, mother, father, sister, brother, friends, or relatives near you. While thus practising discipline in solitude, you should think: 'I have no one else in the world. God is my all,' You must also pray to Him, with tears in your eyes, for knowledge and devotion.

"If you ask me how long you should live in solitude away from your family, I should say that it would be good for you if you could spend even one day in such a manner. Three days at a time are still better. One may live in solitude for twelve days, a month, three months, or a year, according to one's convenience and ability. One hasn't much to fear if one leads the life of a householder after attaining knowledge and devotion.

"If you break a jack-fruit after rubbing your hands with oil, then its sticky milk will not smear your hands. While playing the game of hide-and-seek, you are safe if you but once touch the 'granny'. Be turned into gold by touching the philosopher's stone. After that you may remain buried underground a thousand years; when you are taken out you will still be gold.

"The mind is like milk. If you keep the mind in the world, which is like water, then the milk and water will get mixed. That is why people keep milk in a quiet place and let it set into curd, and then churn butter from it. Likewise, through spiritual discipline practised in solitude, churn the butter of knowledge and devotion from the milk of the mind. Then that butter can easily be kept in the water of the world. It will not get mixed with the world. The mind will float detached on the water of the world."

Vijay had just returned from Gaya, where he had spent a long time in solitude and holy company. He had put on the ochre robe of a monk and was in an exalted state of mind, always indrawn. He was sitting before the Master with his head bent down, as if absorbed in some deep thought.

Casting his benign glance on Vijay, the Master said; "Vijay, have you found your room?

"Let me tell you a parable: Once two holy men, in the course of their wanderings, entered a city. One of them, with wondering eyes and mouth agape, was looking at the market-place, the stalls, and the buildings, when he met his companion. The latter said: 'You seem to be filled with wonder at the city. Where is your baggage?' He replied: 'First of all I found a room. I put my things in it, locked the door, and felt totally relieved. Now I am going about the city enjoying all the fun.'

"So I am asking you, Vijay, if you have found your room. (To M. and the others) You see, the spring in Vijay's heart has been covered all these days. Now it is open.

(To Vijay) "Well, Shivanath is always in trouble and turmoil. He has to write for magazines and perform many other duties. Worldly duties bring much worry and anxiety along with them.

"It is narrated in the Bhagavata that the Avadhuta had twenty-four gurus, one of whom was a kite. In a certain place the fishermen were catching fish. A kite swooped down and snatched a fish. At the sight of the fish, about a thousand crows chased the kite and made a great noise with their cawing. Whichever way the kite flew with the fish, the crows followed it. The kite flew to the south and the crows followed it there. The kite flew to the north and still the crows followed after it. The kite went east and west, but with the same result. As the kite began to fly about in confusion, lo, the fish dropped from its mouth. The crows at once let the kite alone and flew after the fish. Thus relieved of its worries, the kite sat on the branch of a tree and thought: 'That wretched fish was at the root of all my troubles. I have now got rid of it and therefore I am at peace.'

"The Avadhuta learnt this lesson from the kite, that as long as a man has the fish, that is, worldly desires, he must perform actions and consequently suffer from worry, anxiety, and restlessness. No sooner does he renounce these desires than his activities fall away and he enjoys peace of soul.

"But work without any selfish motive is good. It does not create any worry. But it is very difficult to be totally Unselfish. We may think that our work is selfless, but selfishness comes, unknown to us, from no one knows where. But if a man has already undergone great spiritual discipline, then as a result of it he may be able to do work without any selfish motive. After the vision of God a man can easily do unselfish work. In most cases action drops away after the attainment of God. Only a few, like Narada, work to bring light to mankind.

"The Avadhuta accepted a bee as another teacher. Bees accumulate their honey by days of hard labour. But they cannot enjoy their honey, for a man soon breaks the comb and takes it away. The Avadhuta learnt this lesson from the bees, that one should not lay things up. Sadhus should depend one hundred per cent on God. They must not gather for the morrow. But this does not apply to the householder. He must bring up his-family; therefore it is necessary for him to provide. Birds and monks do not hoard. Yet birds also hoard after their chicks are hatched: they collect food in their beaks for their young ones.

"Let me tell you one thing, Vijay. Don't trust a sadhu if he keeps bag and baggage with him and a bundle of clothes with many knots. I have seen such sadhus under the banyan tree in the Panchavati. Two or three of them were seated there. One was picking over lentils, some were sewing their clothes, and all were gossiping about a feast they had enjoyed in a rich man's house. They said among themselves, 'That rich man spent a hundred thousand rupees on the feast and fed the sadhus sumptuously with cake, sweets, and many such delicious things.'" (All laugh.)

VIJAY: "It is true, sir. I have seen such sadhus at Gaya. They are called the lotawalla sadhus14 of Gaya."

MASTER (to Vijay): "When love of God is awakened, work drops away of itself. If God makes some men work, let them work. It is now time for you to give up everything. Renounce all and say, 'O mind, may you and I alone behold the Mother, letting no one else intrude.'"

Saying this, Sri Ramakrishna began to sing in his soul-enthralling voice:

Cherish my precious Mother Syama
Tenderly within, O mind;
May you and I alone behold Her,
Letting no one else intrude.

O mind, in solitude enjoy Her,
Keeping the passions all outside;
Take but the tongue, that now and again
It may cry out, "O Mother! Mother!"

Suffer no breath of base desire
To enter and approach us there,
But bid true knowledge stand on guard,
Alert and watchful evermore.

The Master said to Vijay: "Surrender yourself completely to God, and set aside all such things as fear and shame. Give up such feelings as, What will people think of me if I dance in the ecstasy of God's holy name?' The saying, 'One cannot have the vision of God as long as one has these three — shame, hatred, and tear', is very true. Shame, hatred, fear, caste, pride, secretiveness, and the like are so many bonds. Man is free when he is liberated from all these.

"When bound by ties one is jiva, and when free from ties one is Siva. Prema, ecstatic love of God, is a rare thing.

"First of all one acquires bhakti. Bhakti is single-minded devotion to God, like the devotion a wife feels for her husband. It is very difficult to have unalloyed devotion to God. Through such devotion one's mind and soul merge in Him.

"Then comes bhava, intense love. Through bhava a man becomes speechless. His nerve currents are stilled. Kumbhaka comes by itself. It is like the case of a man whose breath and speech stop when he fires a gun.

"But prema, ecstatic love, is an extremely rare thing. Chaitanya had that love. When one has prema one forgets all-outer things. One forgets the world. One even forgets one's own body, which is so dear to a man."

The Master began to sing:

Oh, when will dawn the blessed day
When tears of joy will flow from my eyes
As I repeat Lord Hari's name?
Oh, when will dawn the blessed day

When all my craving for the world
Will vanish straightway from my heart,
And with the thrill of His holy name
All of my hair will stand on end?
Oh, when will dawn that blessed day?

So the talk of divine things was proceeding, when some invited Brahmo devotees entered the room. There were among them a few pundits and high government officials.

Sri Ramakrishna had said that bhava stills the nerve currents of the devotee. He continued: "When Arjuna was about to shoot at the target, the eye of a fish, his eyes were fixed on the eye of the fish, and on nothing else. He didn't even notice any part of the fish except the eye. In such a state the breathing stops and one experiences kumbhaka.

"Another characteristic of God-vision is that a great spiritual current rushes up along the spine and goes toward the brain. If then the devotee goes into samadhi, he sees God."

Looking at the Brahmo devotees who had just arrived, the Master said: "Mere pundits, devoid of divine love, talk incoherently. Pundit Samadhyayi once said, in the course of his sermon: 'God is dry. Make Him sweet by your love and devotion.' Imagine! To describe Him as dry, whom the Vedas declare as the Essence of Bliss! It makes one feel that the pundit didn't know what God really is. That was why his words were so incoherent.

"A man once said, 'There are many horses in my uncle's cow-shed.' From that one could know that the man had no horses at all. No one keeps a horse in a cow-shed.

"Some people pride themselves on their riches and power — their wealth, honour, and social position. But these are only transitory. Nothing will remain with you in death.

"There is a song that runs:

Remember this, O mind! Nobody is your own:
Vain is your wandering in this world.
Trapped in the subtle snare of maya as you are,
Do not forget the Mother's name.

Only a day or two men honour you on earth
As lord and master; all too soon
That form, so honoured now, must needs be cast away,
When Death, the Master, seizes you.
Even your beloved wife, for whom, while yet you live,
You fret yourself almost to death,
Will not go with you then; she too will say farewell,
And shun your corpse as an evil thing.

"One must not be proud of one's money. If you say that you are rich, then one can remind you that there are richer men than you, and others richer still, and so on. At dusk the glow-worm comes out and thinks that it lights the world. But its pride is crushed when the stars appear in the sky. The stars feel that they give light to the earth. But when the moon rises the stars fade in shame. The moon feels that the world smiles at its light and that it lights the earth. Then the eastern horizon becomes red, and the sun rises. The moon fades and after a while is no longer seen.

"If wealthy people would think that way, they would get rid of their pride in their wealth."

Manilal had provided a sumptuous feast in celebration of the festival. He entertained the Master and the other guests with great love and attention. It was late at night when they returned to their homes.

1. ^These leaves are sacred to Vishnu. The bigoted worshipper of Sakti hates everything associated with Vishnu, and vice versa.
2. ^A monastic disciple of the Master, known later as Swami Shivananda.
3. ^A quotation from the sayings of Tulsidas, a great sage and poet.
4. ^Perhaps the Master was referring to the foreign rule in India.
5. ^The six passions.
6. ^The song represents the words of Gauranga in the mood of Krishna. Gauranga, who had a golden complexion, is regarded as an Incarnation of Krishna.
7. ^The capital of Krishna's kingdom, where He lived after leaving Vrindavan.
8. ^According to a Hindu legend, the cockroach, by intently meditating upon the brahmara, becomes transformed into the latter.
9. ^Sachi and Jagannath were Gauranga's parents; Yasoda and Nanda were Krishna's parents.
10. ^According to one school of the Vaishnava religion, the Supreme God Himself became Radha and Krishna in order to enjoy the bliss of their mutual communion.
11. ^A reference to the Advaita Vedanta.
12. ^The monastic teacher of Sri Chaitanya.
13. ^Pratap Chandra Mazumdar, a celebrated leader of the Brahmo Samaj.
14. ^Sadhus carrying water-pots.

Master's visit to Keshab — Keshab's serious illness — Brahman manifesting Itself as the universe — Signs of a true devotee — Identity of Brahman and Sakti — Master's love for pure-souled disciples — Meditating on God and not on His glories — Different classes of worshippers — Meaning of Keshab's illness — Master's own illness — Master praises Keshab — Advice to the worldly-minded — Ideal householder's life — Solitude and holy company — God and the world — Virtue and vice.

Wednesday, November 28, 1883

AT TWO O'CLOCK in the afternoon, M. was pacing the foot-path of the Circular Road in front of the Lily Cottage, where Keshab Chandra Sen lived. He was eagerly awaiting the arrival of Sri Ramakrishna. Keshab's illness had taken a serious turn, and there was very little chance of his recovery. Since the Master loved Keshab dearly, he was coming from Dakshineswar to pay him a visit.

On the east side of the Circular Road was Victoria College, where the ladies of Keshab's Brahmo Samaj and their daughters received their education. To the north of the college was a spacious garden house inhabited by an English family. M. noticed that there was a commotion in the house and wondered what was going on. Presently a hearse arrived with the drivers dressed in black, and the members of the household appeared, looking very sad. There had been a death in the family.

"Whither does the soul go, leaving behind this mortal body?" Pondering the age-old question, M. waited, watching the carriages that came from the north.

About five o'clock a carriage stopped in front of the Lily Cottage and Sri Ramakrishna got out with Latu and several other devotees, including Rakhal. He was received by Keshab's relatives, who led him and the devotees upstairs to the verandah south of the drawing-room. The Master seated himself on a couch.

After a long wait he became impatient to see Keshab. Keshab's disciples said that he was resting and would be there presently. Sri Ramakrishna became more and more impatient and said to Keshab's disciples: "Look here, what need is there of his coming to me? Why can't I go in and see him?"

PRASANNA (humbly): "Sir, he will come in a few minutes."

MASTER: "Go away! It is you who are making all this fuss. Let me go in."

Prasanna began to talk about Keshab in order to divert the Master's attention. He said: "Keshab is now an altogether different person. Like you, sir, he talks to the Divine Mother. He hears what the Mother says, and laughs and cries."

When he was told that Keshab talked to the Divine Mother and laughed and cried, the Master became ecstatic. Presently he went into samadhi.

It was winter and the Master was wearing a green flannel coat with a shawl thrown over it. He sat straight, with his eyes fixed, deep in ecstasy. A long time passed in this way. There was no indication of his returning to the normal plane of consciousness.

Gradually it became dark. Lamps were lighted in the drawing-room, where the Master was now to go. While he was slowly coming down to the plane of ordinary consciousness, he was taken there, though with great difficulty. The room was well furnished. At the sight of the furniture, the Master muttered to himself, "These things were necessary before, but of what use are they now?" Seeing Rakhal, he said, "Oh, hello! Are you here?" Then, seating himself on a couch, he again lost consciousness of the outer world, and, looking around as if seeing someone, he said: "Hello, Mother! I see that You too have come. How You are showing off in Your Benares sari! Don't bother me now, please. Sit down and be quiet."

The Master was in a state of intense divine intoxication. In the well-lighted room the Brahmo devotees sat around the Master; Latu, Rakhal, and M. remained near him. He was saying to himself, still filled with divine fervour: "The body and the soul! The body was born and it will die. But for the soul there is no death. It is like the betel-nut. When the nut is ripe it does not stick to the shell. But when it is green it is difficult to separate it from the shell. After realizing God, one does not identify oneself any more with the body. Then one knows that body and soul are two different things."

At this moment Keshab entered the room. He came through the east door. Those who remembered the man who, had preached in the Town Hall or the Brahmo Samaj temple were shocked to see this skeleton covered with skin. He could hardly stand. He walked holding to the wall for support. With great difficulty he sat down in front of the couch. In the mean time Sri Ramakrishna had got down from the couch and was sitting on the floor, Keshab bowed low before the Master and remained in that position a long time, touching the Master's feet with his forehead. Then he sat up. Sri Ramakrishna was still in a state of ecstasy. He muttered to himself. He talked to the Divine Mother.

Raising his voice, Keshab said: "I am here, sir. I am here." He took Sri Ramakrishna's left hand and stroked it gently. But the Master was in deep samadhi, completely intoxicated with divine love. A stream of words came from his lips as he talked to himself, and the devotees listened to him spellbound.

MASTER: "As long as a man associates himself with upadhis, so long he sees the manifold, such as Keshab, Prasanna, Amrita, and so on; but on attaining Perfect Knowledge he sees only one Consciousness everywhere. The same Perfect Knowledge, again, makes him realize that the one Consciousness has become the universe and its living beings and the twenty-four cosmic principles. But the manifestations of Divine Power are different in different beings. It is He, undoubtedly, who has become everything; but in some cases there is a greater manifestation than in others.

"Vidyasagar once asked me, 'Can it be true that God has endowed some with greater power and some with less?' I replied: 'If that were not so, how is it that one man may be stronger than fifty'? If that were not the case, again, how is it that we have all come here to see you?'

"The soul through which God sports is endowed with His special power, The landlord may reside in any part of his estate, but he is generally to be found in a particular drawing-room. The devotee is God's drawing-room, God loves to sport in the heart of His devotee. It is there that His special power is manifest.

"What is the sign of such a devotee? When you see a man doing great works, you may know that God's special power is manifested through him.

"The Primordial Power and the Supreme Brahman are identical. You can never think of the one without the other. They are like the gem and its brilliance. One cannot think of the brilliance without the gem, or of the gem without its brilliance. Again, it is like the snake and its wriggling motion. One cannot think of the wriggling motion without the snake, or of the snake without its wriggling motion.

"It is the Primordial Power that has become the universe and its living beings and the twenty-four cosmic principles. It is a case of involution and evolution.1

"Why do I feel so restless for Rakhal, Narendra, and the other youngsters? Hazra once asked me, 'When will you think of God if you are always anxious about these boys?' (Keshab and the others smile.) That worried me greatly. I prayed to the Divine Mother: 'Mother, see what a fix I am in! Hazra scolds me because I worry about these young men.' Afterwards I asked Bholanath about it. He said to me that such a state of mind is described in the Mahabharata. How else will a man established in samadhi occupy his mind in the phenomenal world, after coming down from samadhi? That is why he seeks the company of devotees endowed with sattva. I gave a sigh of relief when Bholanath told me of the Mahabharata.

"Hazra is not to blame. During the period of struggle one should follow the method of discrimination — 'Not this, not this' — and direct the whole mind to God. But the state of perfection is quite different. After reaching God one reaffirms what formerly one denied. To extract butter you must separate it from the buttermilk. Then you discover that butter and buttermilk are intrinsically related to one another. They belong to the same stuff. The butter is not essentially different from the buttermilk, nor the buttermilk essentially different from the butter. After realizing God one knows definitely that it is He who has become everything. In some objects He is manifested more clearly, and in others less clearly.

"When a flood comes from the ocean, all the land is deep under water. Before the flood, the boat could have reached the ocean only by following the winding course of the river. But after the flood, one can row straight to the ocean. One need not take a roundabout course. After the harvest has been reaped, one need not take the roundabout course along the balk of the field. One can cross the field at any point.

"After the realization of God, He is seen in all beings. But His greater manifestation is in man. Again, among men, God manifests Himself more clearly in those devotees who are sattvic, in those who have no desire whatever to enjoy 'woman and gold'. Where can a man of samadhi rest his mind, after coming down from the plane of samadhi? That is why he feels the need of seeking the company of pure-hearted devotees, endowed with sattva and free from attachment to 'woman and gold'. How else could such a person occupy himself in the relative plane of consciousness?

"He who' is Brahman is the Adyasakti, the Primal Energy. When inactive He is called Brahman, the Purusha; He is called Sakti, or Prakriti, when engaged in creation, preservation, and destruction. These are the two aspects of Reality: Purusha and Prakriti. He who is the Purusha is also Prakriti. Both are the embodiment of Bliss.

"If you are aware of the Male Principle, you cannot ignore the Female Principle. He who is aware of the father must also think of the mother. (Keshab laughs.) He who knows darkness also knows light. He who knows night also knows day. He who knows happiness also knows misery. You understand this, don't you?"

KESHAB: "Yes, sir. I do."

MASTER: "My Mother! Who is my Mother? Ah, She is the Mother of the Universe. It is She who creates and preserves the world, who always protects Her children, and who grants whatever they desire: dharma, artha, kama, moksha. A true son cannot live away from his mother. The mother knows everything. The child only eats, drinks, and makes merry; he doesn't worry himself about the things of the world."

KESHAB: "Yes, sir. It is quite true." While talking, Sri Ramakrishna regained the normal consciousness of the world. With a smile on his face he conversed with Keshab. The roomful of men watched them eagerly, and listened to their words. Everybody was amazed to find that neither Keshab nor the Master inquired about each other's health. They talked only of God.

MASTER (to Keshab): "Why do the members of the Brahmo Samaj dwell so much on God's glories? Is there any great need of repeating such things as 'O God, Thou hast created the moon, the sun, and the stars'? Most people are filled with admiration for the garden only. How few care to see its owner! Who is greater, the garden or its owner?

"After a few drinks at a tavern, do I care to know how many gallons of wine are stored there? One bottle is enough for me.

"When I met Narendra, I never asked him: 'Who is your father? How many houses does he own?'

"Shall I tell you the truth? Man loves his own riches, and so he thinks that God loves His, too. He thinks that God will be pleased if we glorify His riches. Once Sambhu said to me, 'Please bless me, that I may die leaving my riches at the Lotus Feet of God.' I answered: 'These are riches only to you. What riches can you offer God? To Him these are mere dust and straw.'

"Once a thief broke into the temple of Vishnu and robbed the image of its jewels. Mathur Babu and I went to the temple to see what was the matter. Addressing the image, Mathur said bitterly: 'What a shame, Lord! You are so worthless! The thief took all the ornaments from Your body, and You couldn't do a thing about it.' Thereupon I said to'Mathur: 'Shame on you! How improper your words are! To God, the jewels you talk so much about are only lumps of clay. Lakshmi, the Goddess of Fortune, is His Consort. Do you mean to say that He should spend sleepless nights because a thief has taken your few rupees? You mustn't say such things.'

"Can one ever bring God under control through wealth? He can be tamed only through love. What does He want? Certainly not wealth! He wants from His devotees love, devotion, feeling, discrimination, and renunciation.

"One looks on God exactly according to one's own inner feeling. Take, for instance, a devotee with an excess of tamas. He thinks that the Divine Mother eats goat. So he slaughters one for Her. Again, the devotee endowed with rajas cooks rice and various other dishes for the Mother. But the sattvic devotee doesn't make any outer show of his worship. People don't even know he is worshipping. If he has no flowers, he worships God with mere Ganges water and the leaves of the bel-tree. His food offering to the Deity consists of sweetened puffed rice or a few candies. Occasionally he cooks a little rice pudding for the Deity.

"There is also another class of devotees, those who are beyond the three gunas. They have the nature of a child. Their worship consists in chanting God's name — just His name.

(To Keshab, with a smile) "Why is it that you are ill? There is a reason for it. Many spiritual feelings have passed through your body; therefore it has fallen ill. At the time an emotion is aroused, one understands very little about it. The blow that it delivers to the body is felt only after a long while. I have seen big steamers going by on the Ganges, at the time hardly noticing their passing. But oh, my! What a terrific noise is heard after a while, when the waves splash against the banks! Perhaps a piece of the bank breaks loose and falls into the water.

"An elephant entering a hut creates havoc within and ultimately shakes it down. The elephant of divine emotion enters the hut of this body and shatters it to pieces.

"Do you know what actually happens? When a house is on fire, at first a few things inside burn. Then comes the great commotion. Just so, the fire of Knowledge at first destroys such enemies of spiritual life as passion, anger, and so forth. Then comes the turn of ego. And lastly a violent commotion is seen in the physical frame.

"You may think that everything is going to be over. But God will not release you as long as the slightest trace of your illness is left. You simply cannot leave the hospital if your name is registered there. As long as the illness is not perfectly cured, the doctor won't give you a permit to go. Why did you register your name in the hospital at all?" (All laugh.)

Keshab laughed again and again at the Master's allusion to the hospital. Then Sri Ramakrishna spoke of his own illness. (To Keshab) -"Hriday used to say, 'Never before have I seen such ecstasy for God, and never before have I seen such illness.' I was then seriously ill with stubborn diarrhoea. It was as if millions of ants were gnawing at my brain. But all the same, spiritual talk went on day and night. Dr. Rama of Natagore was called in to see me. He found me discussing spiritual truth. 'What a madman!' he said. 'Nothing is left of him but a few bones, and still he is reasoning like that!'"

MASTER (to Keshab): "All depends on God's will.

O Mother, all is done after Thine own sweet will;
Thou art in truth self-willed, Redeemer of mankind!
Thou workest Thine own work; men only call it theirs.

"In order to take full advantage of the dew, the gardener removes the soil from the Basra rose down to the very root. The plant thrives better on account of the moisture. Perhaps that is why you too are being shaken to the very root. (Keshab and the Master laugh.) It may be that you will do tremendous things when you come back.

"Whenever I hear that you are ill I become extremely restless. After hearing of your last illness I used to weep to the Divine Mother in the small hours of the morning. I prayed to Her, 'O Mother, if anything happens to Keshab, with whom, then, shall I talk in Calcutta?' Coming to Calcutta, I offered fruits and sweets to the Divine Mother with a prayer for your well-being."

The devotees were deeply touched to hear of Sri Ramakrishna's love for Keshab and his longing for the Brahmo leader.

MASTER: "But this time, to tell the truth, I didn't feel anxious to that extent. Only for two or three days did I feel a little worried."

Keshab's venerable mother came to the east door of the room, the same door through which Keshab had entered. Umanath said aloud to the Master, "Sir, here is mother saluting you."

Sri Ramakrishna smiled. Umanath said again, "Mother asks you to bless Keshab that he may be cured of his illness."

MASTER (to Keshab's mother): "Please pray to the Divine Mother, who is the Bestower of all bliss. She will take away your troubles.

(To Keshab) "Don't spend long hours in the inner apartments. You will sink down and down in the company of women. You will feel better if you hear only talk of God."

The Master uttered these words in a serious voice and then began to laugh like a boy. He said to Keshab, "Let me see your hand." He weighed it playfully, like a child. At last he said: "No, your hand is light. Hypocrites have heavy hands." (All laugh.)

Umanath again said to the Master from the door, "Mother asks you to bless Keshab."

MASTER (gravely): "What can I do? God alone blesses all. 'Thou workest Thine own work; men only call it theirs.'

God laughs on two occasions. He laughs when two brothers divide land between them. They put a string across the land and say to each other, 'This side is mine, and that side is yours.' God laughs and says to Himself, 'Why, this whole universe is Mine; and about a little clod they say, "This side is mine, and that side is yours"!'

"God laughs again when the physician says to the mother weeping bitterly because of her child's desperate illness: 'Don't be afraid, mother. I shall cure your child.' The physician does not know that no one can save the child if God wills that he should die." (All are silent.)

Just then Keshab was seized with a fit of coughing, which lasted for a long time. The sight of his suffering made everyone sad. He became exhausted and could stay no longer. He bowed low before the Master and left the room, holding to the wall as before.

Some refreshments had been arranged for the Master. Keshab's eldest son was seated near him. Amrita introduced the boy and requested Sri Ramakrishna to bless him. The Master said, "It is not given to me to bless anyone." With a sweet smile he stroked the boy's body gently.

AMRITA (with a smile): "All right, then do as you please."

MASTER (to the devotees): "I cannot say such a thing as 'May you be healed.' I never ask the Divine Mother to give me the power of healing. I pray to Her only for pure love.

"Is Keshab a small person? He is respected by all, seekers after wealth as well as holy men. Once I visited Dayananda, who was then staying at a garden house. I saw he was extremely anxious about Keshab's coming; he went out every few minutes to see whether he had arrived. I learnt later on that Keshab had made an appointment with him that day. Keshab, I understood, had no faith in the sacrifices and the deities mentioned in the Vedas. Referring to this, Dayananda said: 'Why, the Lord has created so many things. Could He not make deities as well?'"

Continuing, the Master said: "Keshab is free from the pride of a small-minded religious teacher. To many people he has said, 'If you have any doubts, go there ( To Sri Ramakrishna.) to have them solved.' It is my way, too, to say: 'What shall I do with people's respect? Let Keshab's virtues increase a millionfold.' Keshab is certainly a great man. Everyone respects him, seekers after wealth as well as holy men." Thus did Sri Ramakrishna praise Keshab before the latter's disciples.

After partaking of the refreshments the Master was ready to leave. The Brahmo devotees accompanied him to the cab, which was standing in the street. While coming down the stairs the Master noticed that there was no light on the ground floor. He said to Amrita and Keshab's other disciples: "These places should be well lighted. A house without light becomes stricken with poverty. Please see that it doesn't happen again."

Then Sri Ramakrishna left for Dakshineswar with one or two devotees.


On his way, to Dakshineswar from Keshab's cottage Sri Ramakrishna stopped at Jaygopal Sen's house. It was about seven o'clock in the evening. In the drawing-room Jaygopal's relatives and neighbours had gathered. Vaikuntha, Jaygopal's brother, said to the Master: "Sir, we are worldly people. Please give us some advice."

MASTER: "Do your duty to the world after knowing God, With one hand hold to the Lotus Feet of the Lord and with the other do your work."

VAIKUNTHA: "Is the world unreal?"

MASTER: "Yes, it is unreal as long as one has not realized God. Through ignorance man forgets God and speaks always of 'I' and 'mine'. He sinks down and down, entangled in maya, deluded by 'woman and gold'. Maya robs him of his knowledge to such an extent that he cannot find the way of escape, though such a way exists.

"Listen to a song:

When such delusion veils the world, through Mahamaya's spell,
That Brahma is bereft of sense
And Vishnu loses consciousness,
What hope is left for men? . . .

"You all know from your experience how impermanent the world is. Look at it this way. How many people have come into the world and again passed away! People are born and they die. This moment the world is and the next it is not. It is impermanent. Those you think to be your very own will not exist for you when you close your eyes in death. Again, you see people who have no immediate relatives, and yet for the sake of a grandson they will not go to Benares to lead a holy life. 'Oh, what will become of my Haru then?' they argue.

The narrow channel first is made, and there the trap is set;
But open though the passage lies,
The fish, once safely through the gate,
Do not come out again.

Yet even though a way leads forth,
Encased within its own cocoon,
The worm remains to die.

This kind of world is illusory and impermanent."

A NEIGHBOUR: "Why, sir, should one hold to God with one hand and to the world with the other? Why should one even stretch out one hand to hold to the world, if it is impermanent?"

MASTER : "The world is not impermanent if one lives there after knowing God. Listen to another song:

O mind, you do not know how to farm!
Fallow lies the field of your life.
If you had only worked it well,
How rich a harvest you might reap!
Hedge it about with Kali's name
If you would keep your harvest safe;
This is the stoutest hedge of all,
For Death himself cannot come near it. . . .

"Did you listen to the song?

Hedge it about with Kali's name
If you would keep your harvest safe.

Surrender yourself to God and you will achieve everything.

This is the stoutest hedge of all,
For Death himself cannot come near it.

"Yes, it is a strong hedge indeed. If you but realize God, you won't see the world as unsubstantial. He who has realized God knows that God Himself has become the world and all living beings. When you feed your child, you should feel that you are feeding God. You should look on your father and mother as veritable manifestations of God and the Divine Mother, and serve them as such. If a man enters the world after realizing God, he does not generally keep up physical relations with his wife. Both of them are devotees; they love to talk only of God and pass their time in spiritual conversation. They serve other devotees of God, for they know that God alone has become all living beings; and, knowing this, they devote their lives to the service of others."

NEIGHBOUR: "But, sir, such a husband and wife are not to be found anywhere."

MASTER: "Yes, they can be found, though they may be very rare. Worldly people cannot recognize them. In order to lead such a life both husband and wife must be spiritual. It is possible to lead such a life if both of them have tasted the Bliss of God. God's special grace is necessary to create such a couple; otherwise there will always be misunderstanding between them. In that case the one has to leave the other. Life becomes very miserable if husband and wife do not agree. The wife will say to her husband day and night: 'Why did my father marry me to such a person? I can't get enough to eat or to feed my children. I haven't clothes enough to cover mv body or to give to my children. I haven't received a single piece of jewelry from you. How happy you have made me! Ah! You keep your eyes closed and mutter the name of God! Now do give up all these crazy ideas.'"

DEVOTEE: "There are such obstacles, certainly. Besides, the children may be disobedient. There is no end of difficulties. Now, sir, what is the way?"

MASTER: "It is extremely difficult to practise spiritual discipline and at the same time lead a householder's life. There are many handicaps: disease, grief, poverty, misunderstanding with one's wife, and disobedient, stupid, and stubborn children. I don't have to give you a list of them.

"But still there is a way out. One should pray to God, going now and then into solitude, and make efforts to realize Him."

NEIGHBOUR: "Must one leave home then?"

MASTER: "No, not altogether. Whenever you have leisure, go into solitude for a day or two. At that time don't have any relations with the outside world and don't hold any conversation with worldly people on worldly affairs. You must live either in solitude or in the company of holy men."

NEIGHBOUR: "How can one recognize a holy man?"

MASTER: "He who has surrendered his body, mind, and innermost self to God is surely a holy man. He who has renounced 'woman and gold' is surely a holy man. He is a holy man who does not regard woman with the eyes of a worldly person. He never forgets to look upon a woman as his mother, and to offer her his worship if he happens to be near her. The holy man constantly thinks of God and does not indulge in any talk except about spiritual things. Furthermore, he serves all beings, knowing that God resides in everybody's heart. These, in general, are the signs of a holy man."

NEIGHBOUR: "Must one always live in solitude?"

MASTER: "Haven't you seen the trees on the foot-path along a street? They are fenced around as long as they are very young; otherwise cattle destroy them. But there is no longer any need of fences when their trunks grow thick and strong. Then they won't break even if an elephant is tied to them. Just so, there will be no need for you to worry and fear if you make your mind as strong as a thick tree-trunk. First of all try to acquire discrimination. Break the jack-fruit open only after you have rubbed your hands with oil; then its sticky milk won't smear them."

NEIGHBOUR: "What is discrimination?"

MASTER: "Discrimination is the reasoning by which one knows that God alone is real and all else is unreal. Real means eternal, and unreal means impermanent. He who has acquired discrimination knows that God is the only Substance and all else is non-existent. With the awakening of this spirit of discrimination a man wants to know God. On the contrary, if a man loves the unreal — such things as creature comforts, name, fame, and wealth —, then he doesn't want to know God, who is of the very nature of Reality. Through discrimination between the Real and the unreal one seeks to know God.

"Listen to a song:

Come, let us go for a walk, O mind, to Kali, the Wish-fulfilling Tree,
And there beneath It gather the four fruits of life.
Of your two wives, Dispassion and Worldliness,
Bring along Dispassion only, on your way to the Tree,
And ask her son Discrimination about the Truth. . . .

"By turning the mind within oneself one acquires discrimination, and through discrimination one thinks of Truth. Then the mind feels the desire to 'go for a walk to Kali, the Wish-fulfilling Tree.' Reaching that Tree, that is to say, going near to God, you can without any effort gather four fruits, namely, dharma, artha, kama, and moksha. Yes, after realizing God, one can also get, if one so desires, dharma, artha, and kama, which are necessary for leading the worldly life."

NEIGHBOUR: "Then why should one call the world maya?"

MASTER: "As long as one has not realized God, one should renounce the world, following the process of 'Neti, neti'. But he who has attained God knows that it is God who has become all this. Then he sees that God, maya, living beings, and the universe form one whole. God includes the universe and its living beings. Suppose you have separated the shell, flesh, and seeds of a bel-fruit and someone asks you the weight of the fruit. Will you leave aside the shell and the seeds, and weigh only the flesh? Not at all. To know the real weight of the fruit, you must weigh the whole of it — the shell, the flesh, and the seeds. Only then can you tell its real weight. The shell may be likened to the universe, and the seeds to living beings. While one is engaged in discrimination one says to oneself that the universe and the living beings are non-Self and unsubstantial. At that time one thinks of the flesh alone as the substance, and the shell and seeds as unsubstantial. But after discrimination is over, one feels that all three parts of the fruit together form a unity. Then one further realizes that the stuff that has produced the flesh of the fruit has also produced the shell and seeds. To know the real nature of the bel-fruit one must know all three.

"It is the process of evolution and involution. The world, after its dissolution, remains involved in God; and God, at the time of creation, evolves as the world. Butter goes with buttermilk, and buttermilk goes with butter. If there is a thing called buttermilk, then butter also exists; and if there is a thing called butter, then buttermilk also exists. If the Self exists, then the non-Self must also exist.

"The phenomenal world belongs to that very Reality to which the Absolute belongs; again, the Absolute belongs to that very Reality to which the phenomenal world belongs. He who is realized as God has also become the universe and its living beings. One who knows the Truth knows that it is He alone who has become father and mother, child and neighbour, man and animal, good and bad, holy and unholy, and so forth."

NEIGHBOUR: "Then is there no virtue and no sin?"

MASTER: "They both exist and do not exist. If God keeps the ego in a man, then He keeps in him the sense of differentiation and also the sense of virtue and sin. But in a rare few He completely effaces the ego, and these go beyond virtue and sin, good and bad. As long as a man has not realized God, he retains the sense of differentiation and the knowledge of good and bad. You may say: 'Virtue and sin are the same to me. I am doing only as God bids me.' But you know in your heart of hearts that those are mere words. No sooner do you commit an evil deed than you feel a palpitation in your heart. Even after God has been realized, He keeps in the mind of the devotee, if He so desires, the feeling of the 'servant ego'. In that state the devotee says, 'O God, Thou art the Master and I am Thy servant.' Such a devotee enjoys only spiritual talk and spiritual deeds. He does not enjoy the company of ungodly people. He does not care for any work that is not of a holy nature. So you see that God keeps the sense of differentiation even in such a devotee."

NEIGHBOUR: "You ask us, sir, to live in the world after knowing God. Can God really be known?"

MASTER: "God cannot be known by the sense-organs or by this mind; but He can be known by the pure mind, the mind that is free from worldly desires."

NEIGHBOUR: "Who can know God?"

MASTER: "Right. Who can really know Him? But as for us, it is enough to know as much of Him as we need. What need have I of a whole well of water? One jar is more than enough for me. An ant went to a sugar hill. Did it need the entire hill? A grain or two of sugar was more than enough."

NEIGHBOUR: "Sir, we are like typhoid patients. How can we be satisfied with one jar of water? We feel like knowing the whole of God."

MASTER: "That's true. But there is also medicine for typhoid."

NEIGHBOUR: "What is that medicine, sir?"

MASTER: "The company of holy men, repeating the name of God and singing His glories, and unceasing prayer. I prayed to the Divine Mother: 'Mother, I don't seek knowledge. Here, take Thy knowledge, take Thy ignorance. Give me only pure love for Thy Lotus Feet.' I didn't ask for anything else.

"As is the disease, so must the remedy be. The Lord says in the Gita:

'O Arjuna, take refuge in Me. I shall deliver you from all sins.' Take shelter at His feet. He will give you right understanding. He will take entire responsibility for you. Then you will get rid of the typhoid. Can one ever know God with such a mind as this? Can one pour four seers of milk into a one-seer pot? Can we ever know God unless He lets us know Him? Therefore I say, take shelter in God. Let Him do whatever He likes. He is self-willed. What power is there in a man?"

1. ^That is to say, before the creation, the universe and its living beings and the twenty-four cosmic principles lie involved in the Primordial Power, and after the creation these gradually evolve from It.

Chaitanya's exalted state — Practice of hathayoga — Master's intimate relationship with disciples — Story of a Vaishnava devotee — Work and worship — How to live in the world — Women as embodiments of the Divine Mother — Image worship — God-vision through yearning — Singing of devotional songs — Story of Prahlada — Master admonishes M. — Human affection and divine love — Brahman and the world — Nature of Brahman — "Woman and gold" — Different stages of spiritual progress — Is the world unreal? — Divine Mother is the Universal Consciousness.

Sunday, December 9, 1883

SRI RAMAKRISHNA was seated on the small couch in his room with Adhar, Manomohan, Rakhal, M., Harish, and other devotees. It was about two o'clock in the afternoon. The Master was describing to them the exalted state of Sri Chaitanya.

MASTER: "Chaitanya experienced three states of mind. First, the conscious state, when his mind dwelt on the gross and the subtle. Second, the semi-conscious state, when his mind entered the causal body and was absorbed in the bliss of divine intoxication. Third, the inmost state, when his mind was merged in the Great Cause.

"This agrees very well with the five koshas, or 'sheaths', described in the Vedanta. The gross body corresponds to the annamayakosha and the pranamayakosha, the subtle body to the manomayakosha and the vijnanamayakosha, and the causal body to the anandamayakosha. The Mahakarana, the Great Cause, is beyond the five sheaths. When Chaitanya's mind merged in That, he would go into samadhi. This is called the nirvikalpa or jada samadhi.

"While conscious of the outer world, Chaitanya sang the name of God; while in the state of partial consciousness, he danced with the devotees; and while in the inmost state of consciousness, he remained absorbed in samadhi."

M. (to himself): "Is the Master hinting at the different states of his own mind? There is much similarity between Chaitanya and the Master."

MASTER: "Chaitanya was Divine Love incarnate. He came down to earth to teach people how to love God. One achieves everything when one loves God. There is no need of hathayoga."

A DEVOTEE: "Sir, what is hathayoga like?"

MASTER: "A man practising hathayoga dwells a great deal on his body. He washes his intestines by means of a bamboo tube through his anus. He draws ghee and milk through his sexual organ. He learns how to manipulate his tongue by performing exercises. He sits in a fixed posture and now and then levitates. All these are actions of prana. A magician was performing his feats when his tongue turned up and clove to the roof of his mouth. Immediately his body became motionless. People thought he was dead. He was buried and remained many years in the grave. After a long time the grave somehow broke open. Suddenly the man regained consciousness of the world and cried out, 'Come delusion! Come confusion!1 (All laugh.) All these are actions of prana.

"The Vedantists do not accept hathayoga. There is also rajayoga. Rajayoga describes how to achieve union with God through the mind — by means of discrimination and bhakti. This yoga is good. Hathayoga is not good. The life of a man in the Kaliyuga is dependent on food."

Sri Ramakrishna was standing in the road by the side of the nahabat. He was on his way to his room, having come from the pine-grove. He saw M. seated on the verandah of the nahabat, behind the fence, absorbed in meditation.

MASTER: "Hello! You are here? You will get results very soon. If you practise a little, then someone will come forward to help you."

M. looked up at the Master, startled; he remained sitting on the floor.

MASTER: "The time is ripe for you. The mother bird does not break the shell of the egg until the right time arrives. What I told you is indeed your Ideal."

Sri Ramakrishna again mentioned to M. his spiritual Ideal.

MASTER: "It is not necessary for all to practise great austerity. But I went through great suffering. I used to lie on the ground with my head resting on a mound for a pillow. I hardly noticed the passing of the days. I only called on God and wept, 'O Mother! O Mother!'"

M. had been visiting Sri Ramakrishna for the past two years. Since he had been educated along English lines, he had acquired a fondness for Western philosophy and science, and had liked to hear Keshab and other scholars lecture. Sri Ramakrishna would address him now and then as the "Englishman". Since coming to Sri Ramakrishna, M. had lost all relish for lectures and for books written by English scholars. The only thing that appealed to him now was to see the Master day and night, and hear the words that fell from his blessed lips. M. constantly dwelt on certain of Sri Ramakrishna's sayings. The Master had said, "One can certainly see God through the practice of spiritual discipline", and again, "The vision of God is the only goal of human life."

MASTER (to M.): "If you practise only a little, someone will come forward to tell you the right path. Observe the ekadasi.

"You are my very own, my relative; otherwise, why should you come here so frequently? While listening to the kirtan, I had a vision of Rakhal in the midst of Sri Krishna's companions in Vrindavan. Narendra belongs to a very high level. Hirananda2 too; how childlike his nature is! What a sweet disposition he has! I want to see him too.

"Once I saw the companions of Chaitanya, not in a trance but with these very eyes. Formerly I was in such an exalted state of mind that I could see all these things with my naked eyes; but now I see them in samadhi. I saw the companions of Chaitanya with these naked eyes. I think I saw you there, and Balaram too. You must have noticed that when I see certain people I jump up with a start. Do you know why? A man feels that way when he sees his own people after a long time.

"I used to pray to the Mother, crying: 'Mother, if I do not find the devotees I'll surely die. Please bring them to me immediately.' In those days whatever desire arose in my mind would come to pass. I planted a tulsi-grove in the Panchavati in order to practise japa and meditation. I wanted very much to fence it around with bamboo sticks. Soon afterwards a bundle of bamboo sticks and some string were carried by the flood-tide of the Ganges right in front of the Panchavati. A temple servant noticed them and joyfully told me.

"In that state of divine exaltation I could no longer perform the formal worship. 'Mother,' I said, 'who will look after me? I haven't the power to take care of myself. I want to listen only to talk about Thee. I want to feed Thy devotees. I want to give a little help to those whom I chance to meet. How will all that be possible, Mother? Give me a rich man to stand by me.' That is why Mathur Babu did so much to serve me.

"I said further, 'Certainly I shall not have any children, Mother. But it is my desire that a boy with sincere love for God should always remain with me. Give me such a boy.' That is the reason Rakhal came here. Those whom I think of as my own are part and parcel of me."

The Master started again for the Panchavati accompanied by M. No one else was with them. Sri Ramakrishna with a smile narrated to him various incidents of the past years of his life.

MASTER: "You see, one day I saw a strange figure covering the whole space from the Kali temple to the Panchavati. Do you believe this?"

M. remained silent with wonder. He plucked one or two leaves from a branch in the Panchavati and put them in his pocket.

MASTER: "See there — that branch has been broken. I used to sit under it."

M: "I took a young twig from that tree — I have it at home."

MASTER (with a smile): "Why?"

M: "I feel happy when I look at it. After all this is over, this place will be considered very holy."

MASTER (smiling): "What kind of holy place? Like Panihati?"

Almost every year, for some time past, the Master had been attending the religious festival at Panihati.


It was evening. Sri Ramakrishna was sitting on the small couch in his room, absorbed in meditation on the Divine Mother. The evening worship in the temples began, with the music of gong and conch-shell. M. was going to spend the night with the Master.

After a time Sri Ramakrishna asked M. to read from the Bhaktamala, a book about the Vaishnava saints.

M. read:

There was a king named Jayamal who loved Krishna with all his heart. He followed with unfailing devotion all the rites and ceremonies associated with the adoration of Krishna, whom he worshipped under the name of Syamalasundara. Completely satisfied with his own Ideal Deity, he never directed his attention to any other god or goddess. One of the inflexible rules of his devotions was to worship the Deity daily till almost midday. He would never deviate from this practice, even at the risk of his wealth or his kingdom. Learning this secret, an enemy king invaded the kingdom during the morning hours. Jayamal's soldiers could not fight without his command; so they watched the invasion silently. Slowly the enemy surrounded the moat of the capital; yet Jayamal did not come out of his shrine room. His mother came to him and wept bitterly, trying to persuade the king to fight. He said to her calmly: "Why are you worried? Syamalasundara gave me this kingdom. What can I do if He has decided to take it away? On the other hand, none will be able to do me harm if He protects me. Our own efforts are vain!"

And actually, in the mean time, Syamalasundara, the Deity Himself, had taken the king's horse from the stable and had ridden fully armed to the field. Alone He faced the hostile king and alone destroyed his army. Having crushed the enemy forces, the Deity returned to the temple and fastened the horse near by.

Jayamal, on completing his worship, came out and discovered the horse there, panting and covered with sweat. "Who has been riding my horse?'' he demanded. "Who brought it to the temple?" The officers declared they knew nothing about it. In a pensive mood the king proceeded to the battle-field with his army and there found the enemy, with the exception of their leader, lying dead. He was staring uncomprehendingly at the scene, when the enemy king approached, worshipped him, and said: "Please permit me to tell you something. How could I fight? You have a warrior who could conquer the entire world. I do not want your wealth or your kingdom; indeed, I will gladly give you my own, if you will tell me about that Blue Warrior, your friend. No sooner did I turn my eves on him than he cast a spell on my heart and soul."

Jayamal then realized it had been none other than Syamalasundara that had appeared on the battle-field. The enemy king understood too. He worshipped Jayamal and through his blessings received Krishna's grace.

MASTER: "Do you believe all that? Do you believe Krishna rode on that horse and killed Jayamal's enemies?"

M: "I believe that Jayamal, Krishna's devotee, prayed to Him with a yearning heart. But I don't know whether the enemy really saw Him coming to the battle-field on a horse. Krishna might have come there riding the horse, but I do not know whether they really saw Him."

MASTER (with a smile): "The book contains nice stories about devotees. Bur it is one-sided. Also, it abuses those who differ with its views."


The following morning the Master and M. were talking in the garden.

M: "Then I shall stay here."

MASTER: "Well, you all come here so often. What does it mean? People visit a holy man once at the most. But you all come here so often. What is the significance of that?"

M. remained silent. The Master himself gave the reply.

MASTER: "Could you come here unless you belonged to my inner circle? That means you all are my own relatives, my own people — like father and son, brother and sister.

"I do not tell you everything. If I did, would you come here any more? "Once Sukadeva went to Janaka to be instructed in the Knowledge of Brahman. Janaka said, 'First give me my fee.' 'But', said Sukadeva, 'why should I give you the fee before receiving the instruction?' Janaka laughed and said: 'Will you be conscious of guru and disciple after attaining Brahmajnana? That is why I asked you to give me the fee first.'"


It was night. The moon rose, flooding all the quarters with its silvery light. M. was walking alone in the garden of the temple. On one side of the path stood the Panchavati, the bakul-grove, the nahabat, and the Master's room, and on the other side flowed the Ganges, reflecting millions of broken moons on its rippling surface'.

M. said to himself: "Can one really see God? The Master says it is possible. He says that, if one makes a little effort, then someone comes forward and shows the way. Well, I am married. I have children. Can one realize God in spite of all that?"

M. reflected awhile and continued his soliloquy: "Surely one can. Otherwise, why should the Master say so? Why shouldn't it be possible through the grace of God?

"Here is the world around me — the sun, moon, stars, living beings, and the twenty-four cosmic principles. How did they come into existence? Who is their Creator? What am I to Him? Life is indeed vain without this knowledge.

"Sri Ramakrishna is certainly the best of men. In all my life I have not seen another great soul like him. He must have seen God. Otherwise, how could he talk with God day and night, addressing Him so intimately as 'Mother'? Otherwise, how could he love God so intimately? Such is his love for God that he forgets the outer world. He goes into samadhi and remains like a lifeless thing. Again, in the ecstasy of that love, he laughs and cries and dances and sings."

Friday, December 14, 1883

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

MASTER: "Oh, they'll let you have it. But I suggested the Panchavati because so much contemplation and meditation have been practised3 there and the name of God has been chanted there so often."


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

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

Ramlal sang:

Oh, what a vision I have beheld in Keshab Bharati's hut!
Gora, in all his matchless grace,
Shedding tears in a thousand streams!
Like a mad elephant
He dances in ecstasy and sings,
Drunk with an overwhelming love. . . .

Then he sang:

Though I4 am never loath to grant salvation,
I hesitate indeed to grant pure love.
Whoever wins pure love surpasses all;
He is adored by men; He triumphs over the three worlds. . . .

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

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

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

O Gaur, how cleverly you hide
The dark-blue form5 you wore at Braja!
But your slanting eyes betray you.
Through the blessing of your name
The sinner is set free, they say;
And so my soul is filled with hope.
Now with eager heart I hasten
To your feet: Lord! I implore you,
Keep me safe within their shadow.

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

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

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

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

Silently M. watched him.

Saturday, December 15, 1883

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

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

Still in an ecstatic mood, the Master said, "Ah! Ah! What love for the devotee!" The Master went into deep samadhi. He sat there motionless. A tear-drop could be seen at the corner of each of his eyes.

The Master came down to the plane of the sense world and spoke to M., expressing his abhorrence for those who, while practising spiritual discipline, enjoyed sex-life.

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

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

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

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

Who is singing Hari's name upon the sacred Ganges' bank?
Is it Nitai that has come, the giver of heavenly love? . . .

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

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

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

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

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

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

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

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

M. spent the night in the nahabat.

Sunday, December 16, 1883

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Mr. Mukherji. quoted the line from the Gita.

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

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

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

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

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

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

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

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

MUKHERJI: "How can one remove it?"

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

MUKHERJI: "Priceless words!"

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

M: "Is the world unreal?"

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

Monday, December 17, 1885

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

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

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

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

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

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

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

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

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

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

MASTER: "Yes, one must assimilate that."

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

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

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

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

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

Both remained silent a few minutes.

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

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

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

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


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

MANI: "I hear you visited Keshab Sen."

MASTER: "Yes. How is he now?"

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

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

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

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

1. ^Magicians, while performing their feats, cry in this way in order to cast a spell on the spectators.
2. ^A devotee of the Master from Sindh.
3. ^During the period of his sadhana Sri Ramakrishna practised spiritual discipline in the hut in the Panchavati.
4. ^The song represents Sri Krishna's words.
5. ^An allusion to Krishna's dark-blue complexion; Gauranga's complexion was golden.