Maya is the cause of ignorance

Saturday, July 14, 1883

Sri Ramakrishna arrived at Adhar’s house in Calcutta. Rākhāl, M., and other devotees were with the Master. Adhar had arranged to have Rajnaraya, 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 samādhi 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! Śiva Himself, like a corpse, lies vanquished at Her feet. Kamalakanta has guessed who She is, with the elephant’s gait; 285She is none other than Kāli, Mother of all the worlds.

Sri Ramakrishna was in deep samādhi.

Saturday, July 21, 1883

At 4pm 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 Kāli 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 Dakshineswar 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?”

Everything is possible for 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 Rāma 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.”

Maya is the cause of ignorance

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 Pānihāti. You told us that day that by repeating the word ‘Gitā’ a number of times one reverses it and it becomes ’tagi’, which refers to renunciation. 287Renunciation is the essence of the Gitā. 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.” Master’s visits to various devotees 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. Rākhāl was staying with his father in Calcutta. MASTER (to Adhar): “Didn’t you let Rākhāl know that I was coming?” ADHAR: “Yes, sir. I have sent him word.” Finding that the Master was eager to see Rākhāl , 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” 288The 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 Kāli, the Divine Mother: Thy name, I have heard, O Consort of Śiva, 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 Kāli? 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 yet, 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 289life. 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 Śiva, 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 Śiva! 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 Ākāśa.” 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 samādhi. By repeating ‘Om’ one goes beyond the Nada and attains samādhi.” Adhar served Sri Ramakrishna with fruits and sweets. The Master left for 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, 290garlands, 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 samādhi, 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 Śiva, 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-months child? Thy red eyes cannot frighten me! My riches are Thy Lotus Feet, which Śiva 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 Śiva; 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, shalt 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. 291MASTER (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 had 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 Śiva cult. Sri Ramakrishna soon began to speak. Dogmatism condemned 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, Śiva, 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 Muslims ‘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. 292Oneness of God “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, Rāma, and so on, and in the Tantras It is called Śiva. The one Satchidananda is called Brahman, Krishna, and Śiva.” The devotees were silent. A VAISHNAVA DEVOTEE: “Sir, why should one think of God at all” MASTER: “If a man really has that knowledge, then he is indeed liberated though living in a body. Shallow faith of the worldly-minded “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 quarreling. “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 Gitā.” VAISHNAVA: “True, sir.” Various classes of devotees MASTER: “The inferior devotee says, ‘God exists, heaven.’ The mediocre devotee says, ‘God exists in The superior devotee says: ‘It is God Himself who see is only a form of God. It is He alone who has living beings. Nothing exists but God.’ " but He is very far off, up there in all beings as life and consciousness.’ has become everything; whatever I become maya, the universe, and all VAISHNAVA: “Does anyone ever attain that state of mind?” Signs of God-vision 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 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 293ghoul: 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? Knowledge and ignorance 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.”