The 'seven planes' of the Vedās

The same night the Master talked to M., Rakhal , 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.

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.”

MASTER: “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:

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 Rakhal.

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.”