Tuesday, December 18, 1883
SRI RAMAKRISHNA was seated in his room with his devotees. He spoke highly of
Devendranath Tagore’s love of God and renunciation, and then said, pointing to Rākhāl
and the other young devotees, “Devendra is a good man; but blessed indeed are those
young aspirants who, like Sukadeva, practise renunciation from their very boyhood and
think of God day and night without being involved in worldly life.
Nature of worldly people
“The worldly man always has some desire or other, though at times he
devotion to God. Once Mathur Babu was entangled in a lawsuit. He said
shrine of Kāli, ‘Sir, please offer this flower to the Divine Mother.’
unsuspectingly, but he firmly believed that he would attain his objective if
flower.
shows much
to me in the
I offered it
I offered the
“What devotion Rati’s mother had! How often she used to come here and how much she
served me! She was a Vaishnava. One day she noticed that I ate the food offered at the
Kāli temple, and that stopped her coming. Her devotion to God was one-sided. It isn’t
possible to understand a person right away.”
It was a winter morning, and the Master was sitting near the east door of his room,
wrapped in his moleskin shawl. He looked at the sun and suddenly went into samādhi.
His eyes stopped blinking and he lost all consciousness of the outer world. After a long
time he came down to the plane of the sense world. Rākhāl, Hazra, M., and other
devotees were seated near him.
MASTER (to Hazra): “The state of samādhi is certainly inspired by love. Once, at
Syambazar, they arranged a kirtan at Natavar Goswami’s house. There I had a vision of
Krishna and the gopis of Vrindāvan. I felt that my subtle body was walking at Krishna’s
heels.
“I went into samādhi when similar devotional songs were sung at the Hari Sabha in
Jorashanko in Calcutta. That day they feared I might give up the body.”
After the Master had finished his bath, he again spoke of the ecstatic love of the gopis.
He said to M. and the other devotees: “One should accept the fervent attachment of the
gopis to their beloved Krishna. Sing songs like this:
Tell me, friend, how far is the grove
Where Krishna, my Beloved, dwells?
His fragrance reaches me even here;
But I am tired and can walk no farther.”
386Again he sang:
I am not going home, O friend,
For there it is hard for me to chant my Krishna’s name. . . .
Sri Ramakrishna had vowed to offer green coconut and sugar to Siddhesvari, the Divine
Mother, for Rākhāl’s welfare. He asked M. whether he would pay for the offerings.
That afternoon the Master, accompanied by M., Rākhāl, and some other devotees, set
out in a carriage for the temple of Siddhesvari in Calcutta. On the way the offerings
were purchased. On reaching the temple, the Master asked the devotees to offer the
fruit and sugar to the Divine Mother. They saw the priests and their friends playing
cards in the temple. Sri Ramakrishna said: “To play cards in a temple! One should think
of God here.”
From the temple the Master went to Jadu Mallick’s house. Jadu was surrounded by his
admirers, well-dressed dandies. He welcomed the Master.
MASTER ((with a smile): “Why do you keep so many clowns and flatterers with you?”
JADU (smiling): “That you may liberate them.” (Laughter.)
MASTER: “Flatterers think that the rich man will loosen his purse-strings for them. But it
is very difficult to get anything from him. Once a jackal saw a bullock and would not
give up his company. The bullock roamed about and the jackal followed him. The jackal
thought: ‘There hang the bullock’s testicles. Some time or other they will drop to the
ground and I shall eat them.’ When the bullock slept on the ground, the jackal lay down
too, and when the bullock moved about, the jackal followed him. Many days passed in
this way, but the bullock’s testicles still clung to his body. The jackal went away
disappointed. (All laugh.) That also happens to flatterers.”
Jadu and his mother served refreshments to Sri Ramakrishna and the devotees.
Wednesday, December 19, 1883
It was nine o’clock in the morning. Sri Ramakrishna was talking to M. near the bel-tree
at Dakshineswar. This tree, under which the Master had practised the most austere
sadhana, stood in the northern end of the temple garden. Farther north ran a high wall,
and just outside was the government magazine. West of the bel-tree was a row of tall
pines that rustled in the wind. Below the trees flowed the Ganges, and to the south
could be seen the sacred grove of the Panchavati. The dense trees and underbrush hid
the temples. No noise of the outside world reached the bel-tree.
MASTER (to M.): “But one cannot realize God without renouncing ‘woman and gold’.”
M: “Why? Did not Vasishtha say to Rāma, ‘O Rāma, You may renounce the world if the
world is outside God’?”
387MASTER (smiling): “He said that to Rāma so that Rāma might destroy Ravana. Rāma
accepted the life of a householder and married to fulfil that mission.”
M. stood there like a log, stunned and speechless.
Sri Ramakrishna went to the Panchavati on his way back to his room. M. accompanied
him. It was then about ten o’clock.
Path of the Impersonal God
M: “Sir, is there no spiritual discipline leading to realization of the Impersonal God?”
MASTER: “Yes, there is. But the path is extremely difficult. After intense austerities the
rishis of olden times realized God as their inner most consciousness and experienced the
real nature of Brahman. But how hard they had to work! They went out of their
dwellings in the early morning and all day practised austerities and meditation.
Returning home at nightfall, they took a light supper of fruit and roots.
“But an aspirant cannot succeed in this form of spiritual discipline if his mind is stained
with worldliness even in the slightest degree. The mind must withdraw totally from all
objects of form, taste, smell, touch, and sound. Only thus does it become pure. The
Pure Mind is the same as the Pure Ātman. But such a mind must be altogether free from
‘woman and gold’. When it becomes pure, one has another experience. One realizes:
‘God alone is the Doer, and I am His instrument.’ One does not feel oneself to be
absolutely necessary to others either in their misery or in their happiness.
“Once a wicked man beat into unconsciousness a monk who lived in a monastery. On
regaining consciousness he was asked by his friends, ‘Who is feeding you milk?’ The
monk said, ‘He who beat me is now feeding me.’ "
M: “Yes, sir. I know that story.”
Obstacles to samādhi
MASTER: “It is not enough to know it. One must assimilate its meaning. It is the
thought of worldly objects that prevents the mind from going into samādhi. One
becomes established in samādhi when one is completely rid of worldliness. It is possible
for me to give up the body in samādhi; but I have a slight desire to enjoy the love of
God and the company of His devotees. Therefore I pay a little attention to my body.
“There is another kind of samādhi, called unmana samādhi. One attains it by suddenly
gathering the dispersed mind. You understand what that is, don’t you?”
M: “Yes, sir.”
MASTER: “Yes. It is the sudden withdrawal of the dispersed mind to the Ideal. But that
samādhi does not last long. Worldly thoughts intrude and destroy it. The yogi slips
down from his yoga.
388"At Kamarpukur I have seen the mongoose living in its hole up in the wall. It feels snug
there. Sometimes people tie a brick to its tail; then the pull of the brick makes it come
out of its hole. Every time the mongoose tries to be comfortable inside the hole, it has
to come out because of the pull of the brick. Such is the effect of brooding on worldly
objects that it makes the yogi stray from the path of yoga.
“Worldly people may now and then experience samādhi. The lotus blooms, no doubt,
when the sun is up; but its petals close again when the sun is covered by a cloud.
Worldly thought is the cloud.”
M: “Isn’t it possible to develop both jnāna and bhakti by the practice of spiritual
discipline?”
MASTER: “Through the path of bhakti a man may attain them both. If it is necessary,
God gives him the Knowledge of Brahman. But a highly qualified aspirant may develop
both jnāna and bhakti at the same time. Such is the case with the Isvarakotis-Chaitanya
for example. But the case of ordinary devotees is different.
“There are five kinds of light: the light of a lamp, the light of various kinds of fire, the
light of the moon, the light of the sun, and lastly the combined light of the sun and the
moon. Bhakti is the light of the moon, and jnāna the light of the sun.
“Sometimes it is seen that the sun has hardly set when the moon rises in the sky. In an
Incarnation of God one sees, at the same time, the sun of Knowledge and the moon of
Love.
“Can everyone, by the mere wish, develop Knowledge and Love at the same time? It
depends on the person. One bamboo is more hollow than another. Is it possible for all
to comprehend the nature of God? Can a one seer pot hold five seers of milk?”
M: “But what about the grace of God? Through His grace a camel can pass through the
eye of a needle.”
MASTER: “But is it possible to obtain God’s grace just like that? A beggar may get a
penny, if he asks for it. But suppose he asks you right off for his train fare: How about
that?”
M. stood silent. The Master, too, remained silent. Suddenly he said: “Yes, it is true.
Through the grace of God some may get both jnāna and bhakti.”
M. saluted the Master and went back to the bel-tree.
At midday, finding that M. had not yet returned, Sri Ramakrishna started toward the bel-
tree; but on reaching the Panchavati he met M. carrying his prayer carpet and water-
jug. M. saluted the Master.
389Sri Ramakrishna said to M: “I was coming to look for you. Because of your delay I
thought you might have scaled the wall and run away. I watched your eyes this morning
and felt apprehensive lest you should go away like Narayan Shastri. Then I said to
myself: ‘No, he won’t run away. He thinks a great deal before doing anything.’ "
The same night the Master talked to M., Rākhāl , Lātu, Harish, and a few other devotees.
MASTER (to M.): “Some people give a metaphysical interpretation of the Vrindāvan
episode of Sri Krishna’s life. What do you say about it?”
M: “There are various opinions. What if there are? You have told us the story of
Bhishmadeva’s weeping, on his bed of arrows, because he could not understand
anything of God’s ways.
“Again, you have told us that Hanuman used to say: ‘I don’t know any thing about the
day of the week, the position of the stars, and so forth. I only meditate on Rāma.’
“Further, you have said to us that in the last analysis there are two things only.
Brahman and Its Power. You have also said that, after the attainment of Brahmajnana,
a man realizes these two to be One, the One that has no two”
MASTER: “Yes, that is true. Your ideal is to reach the goal. You may reach it by going
either through a thorny forest or along a good road.
“Diverse opinions certainly exist. Nangta used to say
feasted because of the diversity of their views. Once
sannyasis. Monks belonging to many sects were invited.
should be fed first, but no conclusion could be arrived at.
the food had to be given to the prostitutes.”
that the monks could not be
a feast was arranged for the
Everyone claimed that his sect
At last they all went away and
M: “Totapuri was indeed a great soul.”
MASTER: “But Hazra says he was an ordinary man. There’s no use in discussing these
things. Everyone says that his watch alone gives the correct time.
“You see, Narayan Shastri developed a spirit of intense renunciation. He was a great
scholar. He gave up his wife and went away. A man attains yoga when he completely
effaces ‘woman and gold’ from his mind. With some, the characteristics of the yogi are
well marked.
“I shall have to tell you something of the six centres. The mind of the yogi passes
through these, and he realizes God through His grace. Have you heard of the six
centres?”
M: “These are the ‘seven planes’ of the Vedānta.”
390MASTER: “Not the Vedānta, but the Vedas. Do you know what the six centres are like?
They are the ’lotuses’ in the subtle body. The yogis see them. They are like the fruits
and leaves of a wax tree.”
M: “Yes, sir. The yogis can perceive them. I have read that there is a kind of glass
through which a tiny object looks very big. Likewise, through yoga one can see those
subtle lotuses.”
Following Sri Ramakrishna’s direction, M. spent the night in the hut at the Panchavati.
In the early hours of the morning he was singing alone:
I am without the least benefit of prayer and austerity, O Lord!
I am the lowliest of the lowly; make me pure with Thy
hallowed touch.
One by one I pass my days in hope of reaching Thy Lotus Feet,
But Thee, alas, I have not found. . . .
Suddenly M. glanced toward the window and saw the Master standing there.
Ramakrishna’s eyes became heavy with tears as M. sang the line:
Sri
I am the lowliest of the lowly; make me pure with Thy hallowed
touch.
M. sang again:
I shall put on the ochre robe and ear-rings made of conch-
shell;
Thus, in the garb of a yogini, from place to place I shall
wander,
Till I have found my cruel Hari. . . .
M. saw that the Master was walking with Rākhāl.
Friday, December 21, 1883
In the morning the Master and M. were conversing alone under the bel-tree. The
Master told him many secrets of spiritual discipline, exhorting him to renounce “woman
and gold”. He further said that the mind at times becomes one’s guru.
After his midday meal the Master went to the Panchavati wearing a beautiful yellow
robe. Two or three Vaishnava monks were there, clad in the dress of their sect.
In the afternoon a monk belonging to the sect of Nanak arrived. He was a worshipper of
the formless God. Sri Ramakrishna asked him to meditate as well on God with form.
The Master said to him: “Dive deep; one does not get the precious gems by merely
floating on the surface. God is without form, no doubt; but He also has form. By
meditating on God with form one speedily acquires devotion; then one can meditate on
the formless God. It is like throwing a letter away, after learning its contents, and then
setting out to follow its instructions.”
391Saturday, December 22, 1883
Rākhāl, Harish, M., and Lātu had been staying with Sri Ramakrishna at Dakshineswar.
About nine o’clock in the morning the Master was sitting with them on the southeast
verandah of his room, when Balarām’s father and Devendra Ghosh of Syampukur
arrived.
A DEVOTEE: “Sir, how does one obtain love for God?”
MASTER: “Go forward. The king dwells beyond the seven gates. You can see him only
after passing through all the gates.
“At the time of the installation of Annapurna at Chanak, I said to Dwarika Babu: ‘Large
fish live in the deep water of a big lake. Throw some spiced bait into the water; then the
fish will come, attracted by its smell; now and then they will make the water splash.
Devotion and ecstatic love are like the spiced bait.
Divine Incarnations
“God sports in the world as man. He incarnates Himself as man-as in the case of
Krishna, Rāma, and Chaitanya. Once I said to Keshab: ‘The greatest manifestation of
God is in man. There are small holes in the balk of a field, where crabs and fish
accumulate in the rainy season. If you want to find them you must seek them in the
holes. If you seek God, you must seek Him in the Incarnations.’
“The Divine Mother of the Universe manifests Herself through this three-and-a-half cubit
man. There is a song that says:
O Mother, what a machine is this that Thou hast made!
What pranks Thou playest with this toy
Three and a half cubits high!
“One needs spiritual practice in order to know God and recognize Divine Incarnations.
Big fish live in the large lake, but to see them one must throw spiced bait in the water.
There is butter in milk, but one must churn the milk to get it. There is oil in mustard-
seed, but one must press the seed to extract the oil.”
DEVOTEE: “Has God form, or is He formless?”
MASTER:“Wait, wait! First of all you must go to Calcutta; then only will you know where
the Maidan, the Asiatic Society, and the Bengal Bank are located. If you want to go to
the brahmin quarter of Khardaha, you must first of all go to Khardaha.
“Why should it not be possible to practice the discipline of the formless God? But it is
very difficult to follow that path. One cannot follow it without renouncing ‘woman and
gold’. There must be complete renunciation, both inner and outer. You cannot succeed
in this path if you have the slightest trace of worldliness.
“It is easy to worship God with form.
But it is not easy as all that.
392"One should not discuss the discipline of the Impersonal God or the path of knowledge
with a bhakta. Through great effort perhaps he is just cultivating a little devotion. You
will injure it if you explain away everything as a mere dream.
“Kabir was a worshipper of the Impersonal God. He did not believe in Śiva, Kāli, or
Krishna. He used to make fun of them and say that Kāli lived on the offerings of rice
and banana, and that Krishna danced like a monkey when the gopis clapped their
hands. (All laugh).
“One who worships God without form perhaps sees at first the deity with ten arms, then
the deity with four arms, then the Baby Krishna with two arms. At last he sees the
Indivissible Light and merges in It.
“It is said that sages like Dattatreya and Jadabharata did not return to the relative plane
after having the visition of Brahman. According to some people Sukadeva tasted only a
drop of that Ocean of Brahman-Consciousness. He saw and heard the rumbling of the
waves of that Ocean, but did not dive into It.
“A brahmachari once said to me, ‘One who goes beyond Kedār cannot keep his body
alive.’ Likewise, a man cannot preserve his body after attaining Brahmajnana.1 The
body drops off in twenty-one days.
“There was an infinite field beyond a high wall. Four friends tried to find out what was
beyond the wall. Three of them, one after the other, climbed the wall, saw the field,
burst into loud laughter, and dropped to the other side. These three could not give any
information about the field. Only the fourth man came back and told people about it.
He is like those who retain their bodies, even after attaining Brahmajnana, in order to
teach others. Divine Incarnations belong to this class.
“Parvati was born as the daughter of King Himalaya. After Her birth She revealed to the
king Her various divine forms. The father said: ‘Well, Daughter, You have shown me all
these forms. That is nice. But You have another aspect, which is Brahman. Please
show me that.’ ‘Father,’ replied Parvati, ‘if you seek the Knowledge of Brahman, then
renounce the world and live in the company of holy men.’ But King Himalaya insisted.
Thereupon Parvati revealed Her Brahman-form, and immediately the king fell down
unconscious.
“All that I have just said belongs to the realm of reasoning. Brahman alone is real and
the world illusory-that is reasoning. And everything but Brahman is like a dream. But
this is an extremely difficult path. To one who follows it even the divine play in the
world becomes like a dream and appears unreal; his ‘I’ also vanishes. The followers of
this path do not accept the Divine Incarnation. It is a very difficult path. The lovers of
God should not hear much of such reasoning.
“That is why God incarnates Himself as man and teaches people the path of devotion.
He exhorts people to cultivate self-surrender to God. Following the path of devotion, one
realizes everything through His grace both Knowledge and Supreme Wisdom.
393"God sports in this world. He is under the control of His devotee. ‘Syama, the Divine
Mother, is Herself tied by the cord of the love of Her devotee.’
“Sometimes God becomes the magnet and the devotee the needle, and sometimes the
devotee becomes the magnet and God the needle. The devotee attracts God to him.
God is the Beloved of His devotee and is under his control.
“According to one school, the gopis of Vrindāvan, like Yaśoda, had believed in the
formless God in their previous births; but they did not derive any satisfaction from this
belief. That is why later on they enjoyed so much bliss in the company of Sri Krishna in
the Vrindāvan episode of His life. One day Krishna said to the gopis: ‘Come along. I
shall show you the Abode of the Eternal. Let us go to the Jamuna for a bath.’ As they
dived into the water of the river, they at once saw Goloka. Next they saw the Indivisible
Light. Thereupon Yaśoda exclaimed: ‘O Krishna, we don’t care for these things any
more. We would like to see You in Your human form. I want to take You in my arms
and feed You.’
God and His devotee
“So the greatest manifestation of God is through His Incarnations. The devotee should
worship and serve an Incarnation of God as long as He lives in a human body. ‘At the
break of day He disappears into the secret chamber of His House.’
God manifesting Himself as living beings
“Not all, by any means, can recognize an Incarnation of God. Assuming a human body,
the Incarnation falls victim to disease, grief, hunger, thirst, and all such things, like
ordinary mortals. Rāma wept for Sita. ‘Brahman weeps, entrapped in the snare of the
five elements.’
“It is said in the Purana that God, in His Incarnation as the Sow, lived happily with His
young ones even after the destruction of Hiranyāksha. As the Sow, He nursed them and
forgot all about His abode in heaven. At last Śiva killed the sow body with his trident,
and God, laughing aloud, went to His own abode.”
In the afternoon Bhavanath arrived.
the room.
Rākhāl , M., Harish, and other devotees were in
MASTER (to Bhavanath): “To love an Incarnation of God- that is enough.
ecstatic love the gopis had for Krishna!”
Ah, what
Sri Ramakrishna began to sing, asuming the attitude of the gopis:
O Krishna! You are the Soul of my soul…
Then he sang:
I am not going home, O friend,
For there it is hard for me to chant my Krishna’s name…
And again:
394O Friend, that day I stood at my door as You were going to the
woods…
Continuing, the Master said: “When Krishna suddenly disappeared in the act of dancing
and playing with gopis, they were beside themselves with grief. Looking at tree, they
said: ‘O tree, you must be a great hermit. You must have seen Krishna. Otherwise,
why do you stand there motionless, as if absorbed in samādhi?’ Looking at the earth
covered with green grass, they said” ‘O earth, you must have seen Kirshna. Otherwise,
why does your hair stand on end? you must have enjoyed the thrill of His touch.’
Looking at the madhavi creeper, they said, ‘O madhavi, give us back our Madhava!’ The
gopis were intoxicated with ecstatic love for Krishna. Akrura came to Vrindāvan to take
Krishna and Balarama to Mathura. When they mounted the chariot, the gopis clung to
the wheels. They would not let the chariot move.”
Saying this, Sri Ramakrishna sang, assuming the attitude of Akrura:
Hold not, hold not the chariot’s wheels!
Is it the wheels that make it move?
The Mover of its wheels is Krishna,
By whose will the worlds are moved….
MASTER: " ‘Is it the wheels that make it move?’ ‘By whose will the worlds are moved.’ ‘The
driver moves the chariot at His Master’s bidding.’ I feel deeply touched by these lines.”
Sunday, December 23, 1883
At nine o’clock in the morning Sri Ramakrishna was seated on the southwest porch of
his room, with Rākhāl , Lātu, M., Harish, and some other devotees. M. had now been
nine days with the Master at Dakshineswar. Earlier in the morning Manomohan had
arrived from Konnagar on this way to Calcutta. Hazra, too, was present.
A Vaishnava was singging. Referring to one of the songs, Sri Ramakrishna said: “I
didn’t enjoy that song very much. The songs of the earlier writers seem to me to have
more of the right spirit. Once I sang for Nangta at the Panchavati: ‘To arms! To arms, O
man! Death storms your house in battle array.’ I sang another: ‘O Mother, I have no one
else to blame: Alas! I sink in the well these very hands have dug.’
“Nangta, the Vedantist, was a man of profound knowledge. The song moved him to
tears though he didn’t understand its meaning. Padmalochan also wept when I sang the
songs of Ramprasad about the Divine Mother. And he was truly a great pundit.”
After the midday meal Sri Ramakrishna rested a few minutes in his room. M. was sitting
on the floor. The Master was delighted to hear the music that was being played in the
nahabat. He then explained to M. that Brahman alone has become the universe and all
living beings.
MASTER: “Referring to a certain place, someone once said to me: ‘Nobody sings the
name of God there. It has no holy atmosphere.’ No sooner did he say this than I
395perceived that it was God alone who had become all living beings. They appeared as
countless bubbles, or reflections in the Ocean of Satchidananda.
“Again, I find sometimes that living beings are like so many pills made of Indivisible
Consciousness. Once I was on my way to Burdwan from Kamarpukur. At one place I
ran to the meadow to see how living beings are sustained. I saw ants crawling there. It
appeared to me that every place was filled with Consciousness.”
Hazra entered the room and sat on the floor.
MASTER: “Again, I perceive that living beings are like different flowers with various
layers of petals. They are also revealed to me as bubbles, some big, some small.”
Master’s childlike mood
While describing in this way the vision of different divine forms, the Master went into an
ecstatic state and said, “I have become! I am here!” Uttering these words he went into
samādhi. His body was motionless. He remained in that state a long time and then
gradually regained partial consciousness of the world. He began to laugh like a boy and
pace the room. His eyes radiated bliss as if he had seen a wondrous vision. His gaze
was not fixed on any particular object, and his face beamed with joy. Still pacing the
room, the Master said: “I saw the paramahamsa who stayed under the banyan tree
walking thus with just such a smile. Am I too in that state of mind?”
He sat on the small couch and engaged in conversation with the Divine Mother.
MASTER: “I don’t even care to know. Mother, may I have pure love for Thy Lotus Feet!
(To M.) “One attains this state immediately after freeing oneself of all grief and desire.
(To the Divine Mother) “Mother, Thou hast done away with my worship. Please see,
Mother, that I don’t give up all desire. Mother, the paramahamsa is but a child. Doesn’t
a child need a mother? Therefore Thou art the Mother and I am the child. How can the
child live without the Mother?”
Sri Ramakrishna was talking to the Divine Mother in a voice that would have melted
even a stone. Again he addressed Her, saying: “mere knowledge of Advaita! I spit on
it! Thou doest exist as long as Thou dost keep the ego in me. The paramahamsa is but
a child. Doesn’t a child need a mother?”
M. sat there speechless and looked at the divine manifestation in the Master. He said to
himself: “The Master is an ocean of mercy that knows no motive. He has kept himself
in the state of a paramahamsa that he might, as teacher, awaken the spiritual
consciousness of myself and other earnest souls.”
M. further thought: “The Master says, ‘Advaita-Chaitanya-Nitayananda’; that is to say,
through the knowledge of the Non-dual Brahman one attains Consciousness and enjoys
Eternal Bliss. The master has not only attained the knowledge of non-duality but is in a
396state of Eternal Blisss.
Universe.”
He is always drunk with ecstatic love for the Mother of the
With folded hands Hazara looked at the Master and said every now and they:“How
blessed you are! How blessed you are!”
MASTER (to Hazra): “But you have hardly any faith; you simply live here to add to the
play, like Jatila and Kutila.”
In the afternoon M. paced the temple garden alone. He was deeply absorbed in the
thought of the Master and was pondering the Master’s words concerning the attainment
of the exalted state of the paramahamsa, after the elimination of grief and desire. M.
said to himself: “Who is this Sri Ramakrishna, acting as my teacher? Has God embodied
Himself for our welfare? The master himself says that none but an Incarnation can come
down to the phenomenal plane from the state of nirvikalpa samādhi.”
Monday, December 24, 1883
At eight o’clock in the morning Sri Ramakrishna and M. were talking together in the
pine-grove at the northern end of the temple garden. This was the eleventh day of M.’s
stay with the Master.
It was winter.
The sun had just risen.
The river was flowing north with the tide.
Not
far off could be seen the bel-tree where the Master had practised great spiritual
austerities. Sri Ramakrishna faced the east as he talked to his disciple and told him
about the Knowledge of Brahman.
MASTER: “The formless God is real, and equally real is God with form. Nangta used to
instruct me about the nature of Satchidananda Brahman. He would say that It is like an
infinite ocean- water everywhere, to the right, left, above, and below. Water enveloped
in water. It is the Water of the Great Cause, motionless. Waves spring up when It
becomes active. Its activities are creation, preservation and destruction.
“Again, he ued to say that Brahman is where reason comes to stop. There is the
instance of camphor. Nothing remains after it is burnt-not even a trace of ash.
“Brahman is beyond mind and speech. A salt doll entered the ocean to measure its
depth; but it did not return to tell others how deep the ocean was. It melted in the
ocean itself.
“The rishis once said to Rāma: ‘O Rāma, sages like Bharadvaja may very well call you an
Incarnation of God, but we cannot do that. We adore the Word-Brahman. 3 We do not
want the human form of God.’ Rāma smiled and went away, pleased with their
adoration.
Different manifestations of the Absolute
“But the Nitya and the Lila are the two aspects of the same Reality. As I have said
before, it is like the roof and the steps leading to it. The Absolute plays in many ways:
397as Isvara, as the gods, as man, and as the universe. The Incarnation is the play of the
Absolute as man. Do you know how the Absolute plays as man? It is like the rushing
down of water from a big roof through a pipe; the power of Satchidananda-nay,
Satchidananda Itself-descends through the conduit of a human form as water descends
through the pipe. Only twelve sages, Bharadvaja and the others, recognized Rāma as an
Incarnation of God. Not everyone can recognize an Incarnation.
“It is God alone who incarnates Himself as man to teach people the ways of love and
knowledge. Well, what do you think of me?
“Once my father went to Gaya. There Raghuvir said to him in a dream, ‘I shall be born
as your son.’ Thereupon my father said to Him: ‘O Lord, I am a poor brahmin. How shall
I be able to serve You?’ ‘Don’t worry about it’, Raghuvir replied. ‘It will be taken care
of.’
“My sister, Hriday’s mother, used to worship my feet with flowers and sandal-paste. One
day I placed my foot on her head and said to her, ‘You will die in Benares.’
“Once Mathur Babu said to me: ‘Father, there is nothing inside you but God. Your body
is like an empty shell. It may look from outside like a pumpkin, but inside there is
nothing-neither flesh nor seed. Once I saw you as someone moving with a veil on.’
Master’s vision of Gaurānga
(To M.) “I am shown everything beforehand. Once I saw Gaurānga and his devotees
singing kirtan in the Panchavati. I think I saw Balarām there and you too.
“I wanted to know the experiences of Gaurānga and was shown them at Syambazar in
our native district. A crowd gathered; they even climbed the trees and the walls; they
stayed with me day and night. For seven days I had no privacy whatever. Thereupon I
said to the Divine Mother, ‘Mother, I have had enough of it.’
“I am at peace now. I shall have to be born once more. Therefore I am not giving all
knowledge to my companions. (With a smile) Suppose I give you all knowledge; will you
then come to me again so willingly?
“I recognized you on hearing you read the Chaitanya Bhagavat. You are my own.
The same substance, like father and son. All of you are coming here again. When you
pull one part of the kalmi creeper, all the branches come toward you. You are all
relatives-like brothers. Suppose Rākhāl, Harish, and the others had gone to Puri, and
you were there too. Would you live separately?
Parable of the grass-eating tiger
“Before you came here, you didn’t know who you were. Now you will know. It is God
who, as the guru, makes one know.
“Nangta told the story of the tigress and the herd of goats. Once a tigress attacked a
herd of goats. A hunter saw her from a distance and killed her. The tigress was
398pregnant and gave birth to a cub as she expired. The cub began to grow in the
company of the goats. At first it was nursed by the she-goats, and later on, as it grew
bigger, it began to eat grass and bleat like the goats. Gradually the cub became a big
tiger; but still it ate grass and bleated. When atached by other animals, it would run
away, like the goats. One day a fierce-looking tiger attacked the herd. It was amazed
to see a tiger in the herd eating grass and running away with the goats at its approach.
It lef the goats and caught hold of the grass-eating tiger, which began to bleat and tried
to run away. But the fierce tiger dragged it to the water and said: ‘Now look at your
face in the water. You see, you have the pot-face of a tiger; it is exactly like mine.’
Next it pressed a piece of meat into its mouth. At first the grass-eating tiger refused to
eat the meat. Then it got the taste of the meat and relished it. At last the fierce tiger
said to the grass-eater: ‘What a disgrace! You lived with goats and ate grass like them!’
And the other was really ashamed of itself.
“Eating grass is like enjoying ‘woman and gold’. To bleat and run away like a goat is to
behave like an ordinary man. Going away with the new tiger is like taking shelter with
the guru, who awakens one’s spiritual consciousness, and recognizing him alone as one’s
relative. To see one’s face rightly is to know one’s real Self.”
Sri Ramakrishna stood up. There was silence all around, distrubed only the by the
gentle rustling of the pine-needless and the murmuring of the Ganges. The Master went
to the Panchavati and then to his room, talking all the while with M. The disciple
followed him, fascinated. At the Panchavati Sri Ramakrishan touched with his forehead
the raised platform around the banyan-tree. This was the place of his intense spiritual
discipline, where he had wept bitterly for the vision of the Divine Mother, where he had
held intimate communion with Her, and where he had seen many divine forms.
The maser and M. passed the cluster of bakul-tress and came to the nahabat. Hazara
awas there. The master said to him:” Don’t eat too much, and give up this craze for
outer cleanliness. People with a craze do not attain Knowledge. Follow conventions
only as much as necessary. Don’t go to excess.” The Master entered his room and sat
on the couch.
Sri Ramakrishna was resting after his midday meal when Surendra, Ram, and other
devotees arrived from Calcutta. It was about one o’clock. While M. was strolling alone
under the pine-tress, Harish came there and told him that the Master wanted him in his
room.
Someone was going to read from the ‘Śiva Samhita, a book containing
instructions about yoga and six centres.
M. entered the room and saluted the Master. The devotees were seated on the floor,
but no one was reading the book. Sri Ramakrishna was talking to the devotees.
MASTER:“The gopis cherished escstatic love for Krishna. There are two elements in
such love: ‘I-ness’ and ‘my-ness’. ‘I-ness’ is the feeling that Krishna will be ill if ‘I’ do
not serve Him. In this attitude the devotee does not look upon his Ideal as God.
399”‘My-ness’ is to feel that the Beloved is ‘my’ own. The gopis had such a feeling of ‘my-
ness’ toward Krishna that they would place their subtle bodies under His feet lest His
soles should get hurt.
“Yaśoda remarked: ‘I don’t understand your Chintamani Krishna. To me He is simply
Gopala.’ The gopis also said: ‘Oh, where is Krishna, our Beloved? Where is Krishna, our
Sweetheart?’ They were not conscious of His being God.
“It is like a small child saying ‘my daddy’. If someone says to the child, ‘No, he is not
your daddy’, the child says, ‘Yes, he is my daddy.’
God, incarnated as man, acts like a man
“God, incarnating Himself as man, behave exactly like a man. That is why it is difficult
to recognize an Incarnation. When God becomes man, He is exactly like man. He has
the same hunger, thirst, disease, grief, and sometimes even fear. Rāma was stricken
with grief for Sita. Krishna carried on His head the shoes and wooden stool of His father
Nanda.
“In the theatre, when an actor comes on the stage in the role of a holy man, he behaves
like one, and not like the actor who is taking the part of the king. He plays his own role.
“Once an impersonator dressed himself as a world-renouncing monk. Pleased with the
correctness of his disguise, some rich people offered him a rupee. He did not accept the
money but went away shaking his head. Afterwards he removed his disguise and
appeared in his usual dress. Then he said to the rich people, ‘Please give me the rupee.’
They replied: ‘Why, you went away refusing our present. Why do you ask for it now?’
The man said: ‘But then I was in the role of a holy man. I could not accept money.’
Likewise, when God becomes man He behaves exactly like a man.
“At Vrindāvan one sees many places associated with Krishna’s life.”
SURENDRA: “We were there during the holidays. Visitors were continually pestered for
money. The priests and others asked for it continually. We told them that we were
going to leave for Calcutta the next day, but we fled from Vrindāvan that very night.”
MASTER: “What is that? Shame! You said you would leave the place the next day and
ran away that very day. What a shame!”
SURENDRA (embarrassed): “Here and there we saw the babajis in the woods practising
spiritual discipline in solitude.”
MASTER: “Did you give them anything?”
SURENDRA: “No, sir.”
MASTER: “That was not proper of you. One should give something to monks and
devotees. Those who have the means should help such persons when they meet them.
400Master’s reminiscences of Mathura and Vrindāvan
“I went to Vrindāvan with Mathur Babu. The moment I came to the Dhruva Ghat at
Mathura, in a flash I saw Vasudeva crossing the Jamuna with Krishna in his arms.
“One evening I was taking a stroll on the beach of the river. There were small thatched
huts on the beach and big plum-trees. It was the ‘cow-dust’ hour. The cows were
returning from the pasture, raising dust with their hoofs. I saw them fording the river.
Then came some cowherd boys crossing the river with their cows. No sooner did I
behold this scene than I cried out, ‘O Krishna, whre are You?’ and becam unconscious.
“I wanted to visit Syamakunda and Radhakunda; so Mathur Babu sent me there in a
palanquin. We had a long way to go. Food was put in the palanquin. While going
over the meadow I was overpowerd with emotion and wept: ‘O Krishna, I find everything
the same; only You are not here. This is the very meadow where You tended the cows.’
Hriday followed me on foot. I was bathed in tears. I couldn’t ask the bearers to stop
the palanquin.
“At Syamakunda and Radhakunda I saw the holy men living in small mud huts. Facing
away from the road lest their eyes should fall on men, they were engaged in spiritual
discipline. One should visit the ‘Twelve Grove’.
“I went in to samdhi at the sight of the image of Bankuvihari. In that state I wanted to
touch it. I did not want to visit Govindaji twice. At Mathura I dreamt of Krishna as the
cowherd boy. Hriday dnd Mathur Babu had the same dream.
(To Surendra) “You have both- yoga and bhoga. There are different classes of sages:
the brahmarshi, the devarshi, and the rajarshi. Sukadeva is an example of the
brahmarshi. He didn’t keep even one book with him. An example of the devarhi is
Nārada. Janaka was a rajarshi, devoted to selfless work.
“The devotee of the Divine Mother attains dharma and moksha. He enjoys artha and
kama as well. Once I saw you in a vision as the child of the Divine Mother. You have
both- yoga and bhoga; otherwise your countenance would look dry.
“The man who renounces all looks dry. Once I saw a devotee of the Divine Mother at
the bathing-ghat on the Ganges. He was eating his meal and at the same time
worhipping the Mother. He looked on himself as the Mother’s child.
“But it isn’t good to have much money. I find that Jadu Mallick is drowned in
worldliness. It is because he has too much money. Nabin Niyogi, too, has both yoga
and bhoga. I saw him and his son waving the fan before the image of the Divine Mother
at the time of the Durga Puja.”
SURENDRA:“Sir, why can’t I meditate?”
MASTER:“You remember God and think of Him, don’t you?”
401SURENDRA:“Yes, sir. I go to sleep repeating the word ‘Mother’.”
MASTER:“That is very good.
It will be enough if you remember God and think of Him.”
Sri Ramakrishna had taken Surendra’s responsibilities on himself.
worry about anything?
Why should Surendra
It was evening. The Master was sitting on the floor of this room with the devotees. He
was talking to them about yoga and the six centes. These are described in the Śiva
Samhita.
MASTER:“Ida, Pingala, and Sushumna are the three principal nerves. All the lotuses are
located in the Sushumna. They are formed of Consciousness, like a tree made of wax-
the branches, twigs, fruits, and so forth all of wax. The Kundalini lies in the lotus of the
Muladhara. That lotus has four petals. The Primordial Energy resides in all bodies as the
Kundalini. She is like a sleeping snake coiled up-‘of the form of a sleeping snake, having
the Muladhara for Her abode’. (To M.) The Kundalini is speedily awakened if one follows
the path of bhakti. God cannot be seen unless She is awakened. Sing earnestly and
secretly in solitude:
Waken, O Mother! O Kundalini, whose nature is Bliss Eternal!
Thou art the serpent coiled in sleep, in the lotus of the
Muladhara.
“Ramprasad achieved perfection through singing. One obtains the vision of God if one
sings with yearning heart.”
M: “Grief and distress of mind disappear if one has these experiences but once.”
Proper time for spiritual unfoldment
MASTER: “That is true. Distress of mind disappears for ever. I shall tell you a few
things about yoga. But you see, the mother bird doesn’t break the shell until the chick
inside the egg is matured. The egg is hatched in the fullness of time. It is necessary to
practise some spiritual discipline. The guru no doubt does everything for the disciple;
but at the end he makes the disciple work a little himself. When cutting down a big tree,
a man cuts almost through the trunk; then he stands aside for a moment, and the tree
falls down with a crash.
“The farmer brings water to his field through a canal from the river. He stands aside
when only a little digging remains to be done to connect the field with the water. Then
the earth becomes soaked and falls of itself, and the water of the river pours into the
canal in torrents.
“A man is able to see God as soon as he gets rid of ego and other limitations. He sees
God as soon as he is free from such feelings as ‘I am a scholar’, ‘I am the son of such
and such a person’, ‘I am wealthy’, ‘I am honourable’, and so forth.
402”‘God alone is real and all else unreal; the world is illusory’-that is discrimination. One
cannot assimilate spiritual instruction without discrimination.
“Through the practice of spiritual discipline one attains perfection, by the grace of God.
But one must also labour a little. Then one sees God and enjoys bliss. If a man hears
that a jar filled with gold is buried at a certain place, he rushes there and begins to dig.
He sweats as he goes on digging. After much digging he feels the spade strike
something. Then he throws away the spade and looks for the jar. At the sight of the jar
he dances for joy. Then he takes up the jar and pours out the gold coins. He takes
them into his hand, counts them, and feels the ecstasy of joy. Vision-touch-
enjoyment. Isn’t it so?”
M: “Yes, sir.”
The Master was silent a moment and then went on.
MASTER: “Those who are my own will come here even if I scold them. Look at
Narendra’s nature! At first he used to abuse my Mother Kāli very much. One day I said
to him sharply, ‘Rascal! Don’t come here any more.’
He slowly left the room and prepared a smoke. He who is one’s own will not be angry
even if scolded. What do you say?”
M: “That is true, sir.”
MASTER: “Narendra is perfect from his very birth. He is devoted to the ideal of the
formless God.”
M. (smiling): “Whenever he comes here he brings along great excitement.”
Sri Ramakrishna smiled and said, “Yes, excitement indeed.”
The following day was Tuesday, the ekadasi day of the lunar fortnight. It was eleven
o’clock in the morning and the Master had not yet taken his meal. M., Rākhāl, and
other devotees were sitting in the Master’s room.
MASTER (to M.): “One should fast on the eleventh day of the lunar fortnight. That
purifies the mind and helps one to develop love of God. Isn’t that so?”
M: “Yes, sir.”
MASTER: “But you may take milk and puffed rice. Don’t you think so?”
Superphysics
