Section VII

With Bhaktas in Dakshineswar Temple

Chapter One

Talk on Vedanta

Thakur Sri Ramakrishna is in the Dakshineswar temple with the bhaktas. Today is Sunday, 19 August, 1883, the first day of the dark fortnight in the month of Shravana. Only a short while ago the shahnai[1] was being played at the time of bhoga arati[2]. Doors of the temple have been shut. Thakur Sri Ramakrishna is resting after his  (midday) prasad. After his rest he sits on the smaller bedstead in his room. Still it is noon. Just then enters M.  and offers him his  obeisance. After a while Sri Ramakrishna talks with  him on Vedanta.

 

Belief of Vedantins ­ talk on Krishna Kishore

Sri Ramakrishna (to M.) — Listen, the Ashtavakra Samhita talks of Self-knowledge. The knowers of the Self say ‘Soham,’ that is, ‘I am that Parmatman (the highest Self).’ This  is the view of the  sannyasi of the Vedantic school. But  it is not suitable for the householders. When he does everything, how can he say, ‘I am that Parmatman beyond all action.’ According to the Vedantins the Self has no attachment to anything. Pleasure and pain, virtue and vice, all these cannot harm the Self. Yet they afflict those who identify their body as the Self. The smoke soils the wall but it  cannot  affect the space. Krishna Kishore would talk like the jnanis and say ­ I am ‘Kha’ (void), i.e. like space. And then he is a true devotee. It lies in his mouth to say so, but it does not suite others.                         

 

Vice  and virtue ­ maya or kindness

“But to cherish the idea that ‘I am free’ is very good. If you say again and again, ‘I am free, I am free,’ you become free. On the other hand if you constantly speak, ‘I am bound, I am bound,’ you become bound indeed. He who only keeps on saying,  ‘I am a sinner, I am a sinner,’ that wretch is sure to have a fall. Rather one should say, ‘I have chanted His Name, what sin can be there for me, what bondage?’

(To M.) “Look here, my mind is upset. Hriday[3] has written a letter to me saying that he is very ill. Is it maya or daya (kindness)?”

What can M. say? He remains silent.

Sri Ramakrishna  — Do you know what is maya? Your love towards all these relations of father and mother, brother and sister, wife and son, nephew and niece constitutes maya. On the other hand, daya (kindness) means love for all created beings. Well, what is it in my case ­ maya or kindness? Hriday has, however, done so much for me, served me so well. He would clean my excreta with his own hands. But he was equally hard on me at the end. He became so hard that I once went to the embankment to drown myself in the Ganga. Yet, he has done a lot for me. If he could get some (money), my mind would feel at rest. But whom shall I ask for it? I don’t want to ask any babu.”

Chapter Two

Clay image personifying Divine Mother ­ vision of  Divine Mother Mrinmayi in Vishnupur

At two or three o’clock in the afternoon, arrive the great bhaktas Adhar Sen and Balaram Basu. They prostrate themselves before the Paramahansa Deva and take their seats. They ask Sri Ramakrishna how he was doing. Sri Ramakrishna says, “Well, my body is all right but my mind is a little perturbed.”

He does not mention anything at all about Hriday’s trouble.

The conversation turns to Goddess Singhavahini in the house of Mullicks of Bara Bazaar.

 Sri Ramakrishna — I had gone to see Singhavahini[4]. I saw the Goddess in the house of Mullicks of Chashadhopa Para. The family lives in a dilapidated house in straightened circumstances, pigeons’ droppings here, moss growing there, and lime and sand plaster was crumbling from the wall. The neatness that I saw in the houses of other Mullicks was not there in this house. (To M.) Well, tell me what does it signify. Please tell me.

M. remains silent.

“Do you know what it is? Everyone must reap the consequences of his past actions. One must accept sanskaras (tendencies of one’s past births) and prarabdha (the fruit of one’s past actions). 

(To M.) “And in that dilapidated house too, I saw the face of Singhavahini beaming with glory. You must believe in avirbhava[5].

“Once I went to Vishnupur. The raja has a beautiful temple there. There is an image of Bhagavati name Mrinmayi. There is a big lake near the temple with Krishna Bandh and Lal Bandh[6]. Now tell me why I had the smell of abatha (ointment used by women for their hair) there? I did not know at that time that women devotees offer the Goddess this ointment while having Her darshan. I went into bhava samadhi near the lake. Till then I had not seen the image. And in that ecstatic state I had the vision of Mrinmayi from the  waist up near the lake.” 

 

Pleasure and Pain of  the bhakta ­ stories of Bhagavata and Mahabharata

By this time some other devotees have assembled. The conversation turns to the coup and war in Kabul. One of them says, “Yakub Khan has been deposed from the throne.” Addressing the Paramahansa Deva he says, “Sir, Yakub Khan is otherwise a great devotee.”

Sri Ramakrishna  — The fact is that pleasure and pain are the characteristics of embodiment. In Kavi Kankan’s ‘Chandi’ it is narrated that Kalubir was sent to jail and stones were placed on his chest, though Kalubir was a highly favoured child of Bhagavati. When one takes up a body one takes pleasures and pains with it.

“Srimanta was a great devotee.  Bhagavati had great affection for his mother Khullana. Yet this Srimanta suffered so much ­ he was taken to the cremation ground to be cut into pieces!

“A woodcutter was a great devotee. He was granted the vision of Bhagavati. She loved him immensely and bestowed upon him so much of Her grace. Yet the woodcutter could not get free from his work ­ still he had to earn his living by cutting wood. Devaki had the vision of the four-armed Bhagavan (Vishnu) holding conch, discus, mace and lotus. But her imprisonment did not end.”

M.  — Why should only the imprisonment end? This body is the source of all trouble. It would have been better (for her) to be freed from the body.

Sri Ramakrishna  — The fact is that one reaps the fruit of one’s prarabdha karma (past actions). One has to remain in a body till one’s past actions are not   cleared.   Once a blind man had a dip in the Ganga. He was freed from all his sins. But his blindness did not get cured. (All laugh.) It was the fruit of his actions in his past life, so he had to bear it.

Mani  — The arrow once shot is no longer within one’s control.

Sri Ramakrishna  — Whatever be the pleasure and pain of the body, the spiritual knowledge of a bhakta, the wealth of his bhakti lasts. This treasure is never lost. Just see what calamities the Pandavas suffered! But they never lost their spiritual consciousness even once amidst their troubles. Where can one find such jnanis and such bhaktas?          

                                                                                    Chapter Three

In samadhi ­ arrival of the Captain and Narendra

Just then arrive Narendra and Vishvanath Upadhyay. Vishvanath is the emissary of the king of Nepal and the representative of that kingdom. Thakur calls him as Captain. Narendra is twenty-two years old and is studying for his B.A. He comes to Sri Ramakrishna at times, particularly on Sundays.   

They offer pranam and sit down. The Paramahansa Deva asks Narendra to sing. A tanapura (a stringed musical instrument) is hanging on the western end of the room. Now, all eyes turn towards the singer. The banya[7] and the tabla are being tuned. When shall the singing start!

Sri Ramakrishna (to Narendra) — Look here, it does not sound that well now.

The Captain — It is filled, so there is no sound. (All laugh.)  As with a purna kumbha (pitcher filled to the brim water).

Sri Ramakrishna (to the Captain)  — But what about Narada and such sages?

The Captain  — They talked when they were moved by the sufferings of others.

Sri Ramakrishna  — Yes. Narada and Sukadeva, they came down from their samadhi out of compassion, they talked for the good of others.

Narendra begins to sing ­

Satyam Shivam Sundaram[8] manifesting Itself in the temple of the heart.                        

When shall come that day constantly looking on Him my mind shall dive deep in the Sea of that Divine Beauty?

When, O Lord, will grow the never-ending jnana in my heart,

And this restless mind will become dumbfounded and take shelter at Your feet?

When, O the Friend of my soul, will this mind be sold at the holy feet of the King of kings.

Thine are the matchless feet of peace, Absolute good and then the end of my life will be realized!

And where shall I be worthy of the delight of paradise in this very body, in this very life?

O Lord, seeing Your pure and sinless form, seeing Your radiance, the darkness of sin is dispelled like darkness by light.

Just as the chakor[9] on seeing the moon begins to sport in joy,

In the same manner bliss like embodied nectar will rise in the firmament of my heart and I, O Lord, will too get intoxicated in Your light.

O, the friend of the lowly, pray light in my heart a burning faith like the polestar and fulfill my desire.

I will remain merged night and day in the joy of love having attained You and shall forget myself.

But when will such a day dawn?

As Sri Ramakrishna hears the words ‘bliss like embodied nectar,’ he goes into deep samadhi. He sits with his hands folded, facing the east, his body erect; diving deep in the ocean of beauty ­ the All Blissful Mother. He has lost all external consciousness. One doesn’t know whether he is even breathing. He is still and unwinking, sitting like one drawn in a picture, gone away as if from this kingdom.     

Chapter Four

Ways to attain Sachchidananda ­
difference between jnani and bhakta

Sri Ramakrishna’s samadhi comes to an end. Earlier seeing Sri Ramakrishna in samadhi, Narendra had left the room and gone to the eastern verandah. There sits Hazra on a blanket with rosary in his hand. Narendra begins to talk with him. By this time Sri Ramakrishna’s room is full with devotees. Sri Ramakrishna looks round at the bhaktas when his samadhi is over. He finds that Narendra is not there. The tanapura is lying soundless. All the devotees are gazing at him with curiosity.

Sri Ramakrishna — He has lit the fire. Now it does not matter whether he stays or goes. (To the Captain and others) Give your mind to chidananda (the Being of knowledge and bliss). You people will also feel joy. This chidananda is always there. Only it is hidden by a veil. The lesser is the attachment to the senses, the more shall the mind proceed towards the Lord.

The Captain — The more you advance towards Calcutta, the farther you go from Kashi; and the more you proceed towards Kashi, the more distant you will be from your home.

Sri Ramakrishna  — The more Srimati (Radha) advances towards Krishna, the more she feels the odour of his body. The more one advances towards the Lord, the more one gains bhava and bhakti for Him. The more does the river advance towards the sea, the more one sees its ebb and flow.

“The Ganga flows only in one direction within a jnani (man of knowledge). For him everything is like a dream. He always dwells in his own true Self. Within the bhakta the Ganga flows not in one direction. It has its ebb and flow. He laughs and weeps, sings and dances. Bhakta wants to enjoy himself with Him  ­ now he swims; now he dives, now he rises  ­ just as a lump of ice floats up and down upon the water.” (Laughter.)

  

Sachchidananda and Sachchidanandamayi ­
Brahman and Adya Shakti are inseparable

“The jnani wants to know Brahman. The Bhagavan of the bhakta possessed of the six kinds of spiritual wealth is Almighty. But in fact, Brahman and Shakti are inseparable. He who is Sachchidananda is Himself Sachchidanandamayi[10]. Take for example, the jewel and its lustre. As you talk of the lustre of a jewel, you know the jewel and when you talk of the jewel, you know its lustre. Without knowing the jewel you cannot know its lustre. Without knowing the lustre of a jewel you cannot know what the jewel is.

“There is but one Sachchidananda who has different adjuncts because of (the manifestation of) His different powers. For the same reason God has many forms ­ Thou art He, O Tara[11]. Where there is action (of creation, preservation and dissolution), there is Shakti (Power). However, when water is still, it is yet water; and when there are ripples and bubbles over its surface, it is still water. The same Sachchidananda is Himself Adya Shakti (Primeval Power) who brings about creation, preservation and dissolution. When the Captain is not working, he is still the Captain and when he is worshipping he is the same being. When the Captain goes to the ‘Lat Sahib’ (the Governor General) he is still the same ­ only he has particular designation (or adjunct).”

The Captain  — Quite right, sir.

Sri Ramakrishna  — I said the same to Keshab Sen.

The Captain  — Keshab is depraved, he  is self-willed, he is a babu, not a sadhu.

Sri Ramakrishna (to devotees)  — The Captain wants me not to visit Keshab Sen.

The Captain  — Sir, I am helpless if you go.

Sri Ramakrishna (irritated)  — You can go to the Governor General for money and I cannot go to Keshab Sen! He meditates on the Lord and chants the Name of Hari. And then you yourself say:  ‘Ishwara maya jiva jagat.’ That one who is Ishwara (the Lord) has Himself become the jiva (embodied soul) and the jagat (the world).

Chapter Five

With Narendra ­ synthesis of Jnana Yoga and Bhakti Yoga

Having spoken thus, Thakur abruptly leaves the room and goes to the northeastern verandah. The Captain and other devotees remain waiting for his return to the room. However, M. accompanies him into the verandah. In this northeastern verandah, Narendra is conversing with Hazra. Thakur Sri Ramakrishna knows that Hazra is given to dry reasoning. He says, “The world is like a dream; all kinds of worship and offering are mental delusions. One’s only aim is to meditate on one’s own true Self, and that ‘I am That.’ ”

Sri Ramakrishna (smiling)  — I say, what are you talking about?

Narendra (smiling) — We are talking on so many matters ­ we are talking long.

Sri Ramakrishna (smiling) — But pure knowledge and pure devotion are the same. Pure devotion takes you to the same goal where pure knowledge takes. The path of bhakti is, however, very smooth and easy.

Narendra — I have no need to take to reasoning.  Mother! Grant that I may be mad in Your love.      (To M.) Look, I have read Hamilton. He wrote: A learned ignorance is the end of Philosophy and the beginning of Religion.

Sri Ramakrishna (to M.) — What does it mean, brother?

Narendra  — When one completes the study of Philosophy, one becomes a ‘learned fool’. Then he begins to talk on religion. Religion starts then.

Sri Ramakrishna — Thank you, Thank you[12]! (Laughter.)

  

Chapter Six

Chanting of the name of Hari as evening approaches ­
so many qualities of Narendra

It is after some time that seeing the evening drawing nigh most of the people depart. Narendra also takes his leave. 

It is getting late. It is almost evening. The faras[13] of the temple are arranging for lights all around. Two priests of the Kali Temple and of the Vishnu Temple standing up to the waist in the Ganga purify themselves, body and soul. They will shortly perform the evening arati and offer evening meals to the deities. Young men of Dakshineswar village some with walking sticks, some with friends have come out for a walk in the garden.  Enjoying the pure evening breeze made fragrant by the flowers and watching the slightly undulating breasts of the fast flowing Ganga of the month of Shravana, they are walking on the embankment. Some of them who are   perhaps more reflective are pacing the lonely tract of the Panchavati.  Bhagavan Sri Ramakrishna also stands in the western verandah and watches the Ganga for a while.

It is evening, the faras (lamp men) have lighted all the lamps. The maidservant comes to the Paramahansa Deva’s room, lights the lamp and burns incense.

In the meantime the arati begins in the twelve Shiva temples. Soon after it begins in the temples of Vishnu and Kali. Cymbals, gongs and bells begin to ring sweetly and solemnly  ­ sweetly and solemnly because of the murmuring Ganga flowing close by.

The first day of the dark fortnight of the month of Shravana. After a short while the moon appears.  The big courtyard and the tops of the trees in the garden get bathed in the moonlight. And also the water in the Ganga is flowing so joyfully by the touch of the rays of the moon.

As soon as it is evening Sri Ramakrishna pays obeisance to the Mother of the Universe and utters ‘Haribol’ clapping his hands. His room has images of many gods and goddesses: Of Dhruva, Prahlada, Raja Rama, Mother Kali and Radha-Krishna. He bows down to all the deities, repeating their names and then he says, “Brahman-Atman-Bhagavan, Bhagavata-Bhakta-Bhagavan, Brahman-Shakti, Shakti-Brahman; Veda, Purana, Tantra, Gita, Gayatri. My only refuge, my only refuge. Not I, Not I, but You, only You. I am just the instrument, You are the Being who uses the instrument,” and so on.

After uttering these divine names, Sri Ramakrishna meditates on the Mother of the Universe folding his hands. Some of the devotees walk on the bank of the Ganga in the evening. Soon after the arati of the deities is over, they come one by one and gradually assemble in the Paramahansa Deva’s room. He is sitting on the bedstead while M., Adhar, Kishori and others are seated in front of him on the floor.

Sri Ramakrishna (to the devotees)  — Narendra, Bhavanath, Rakhal they are all ever-perfect souls. They belong to the class of God-man. Teaching them is only to nourish the leela. You see Narendra does not care for anybody. He was with me in the Captain’s carriage. When the Captain asked him to take a comfortable seat, he did not even look at him. He does not care even for me. And he does not even speak out what he knows lest I should say about him before others that Narendra is very learned. He has no maya, no attachment, as if completely unbound. He is a good ‘receptacle’ possessing so many qualities. Vocal and instrumental music, reading and writing. At the same time he has control over his senses. He says that he will not marry. There is such a great affinity between Narendra and Bhavanath as between a husband and a wife. Narendra does not  come here so often. This is good. I feel overwhelmed on seeing him too often.