Section XI
with the Pundit
Chapter One
Visit to Ishan’s House
Today is the Ratha Yatra[1]. Wednesday, 25 June, 1884 – the second day of the bright fortnight of Ashadha. Sri Ramakrishna has arrived at Ishan’s house in Calcutta in the morning at his invitation. Ishan has his own house in Thanthania. On reaching there Thakur came to know that Pundit Shashadhar was living close by in the College Street in the house of Chatterji. He is very keen to meet the Pundit. So, it is decided that he would go to him in the evening.
It is about ten in the morning. Sri Ramakrishna is sitting with the bhaktas in the ground floor parlour of Ishan. There are some brahmins of Bhattapada known to Ishan. One of them is a Bhagavata pundit. Hazra and some two bhaktas have come there with Thakur. Ishan’s sons like Shresh are also there. There is also a bhakta who worships Shakti. He has applied a vermilion mark on his forehead. Thakur is a man of joy. On seeing the vermilion mark he laughs and says, “He is a branded fellow.”
After a while Narendra and M. come there from their Calcutta house. Offering their pranam to Thakur they sit beside him. Thakur had told M., “I shall be going to Ishan’s house on such and such date. You also come there and bring Narendra with you.”
Thakur says to M., “The other day I wanted to go to your house; where do you live?”
M. — Sir, now in Telepada in Shyampukur, near the school.
Sri Ramakrishna — Didn’t you go to the school today?
M. — Sir, today the school is closed for the Ratha.
After the demise of Narendra’s father there are great problems in his house. He is the eldest son of his father – he has small brothers and sisters. His father was a pleader. He did not save anything. Narendra is in search of a job for meeting the expenses of the family. Thakur has asked Ishan and some other bhaktas to find a job for Narendra. Ishan was a superintendent in the office of the Comptroller General. After hearing the problems of Narendra’s house Thakur is always in worry.
Sri Ramakrishna (to Narendra) — I have spoken to Ishan about you. Ishan was there (in Kali Temple of Dakshineswar) one day, I spoke to him then. He knows many people.
Thakur is in Ishan’s house at his invitation. Ishan has also invited many of his friends on this occasion. Songs will be sung. Arrangements have been made for pakhavaja[2], banya[3], tabla and tanapura[4]. A member of the family brings very fine flour in a utensil for the pakhavaja. It is about eleven o’clock. Ishan wants Narendra to sing.
Sri Ramakrishna (to Ishan) — Just fine flour! It appears the meals will take quite some time.
Ishan — No sir, it will not take that long.
Some of the bhaktas laugh. The Bhagavata Pundit also laughs as he recites a couplet, not written in any book·. After reciting the couplet, the Pundit explains it –
“Kavya (poetry) pleases more than philosophy, i.e. when poetry is recited or heard, then Vedanta, Sankhya1, Nyaya2, Patanjal3 – all these philosophies look dry. More than poetry music attracts – even a stonehearted man melts at music. Though the music is so much attractive, yet if a beautiful woman passes before you the poetry is also left behind. Even the song loses its flavour. One’s whole mind goes towards that woman. However, when there is a craving for food, when one is hungry, one needs neither poetry nor song nor woman. Wonderful is the thought of food!”
Sri Ramakrishna — He is witty indeed.
The pakhavaja having been tuned, Narendra begins to sing.
As he begins to sing the song, Thakur goes upstairs to rest in the drawing room. M. and Shresh accompany him. The drawing room overlooks the road. Kshetra Nath Chatterji, the father-in-law of Ishan, built it.
M. introduced Shresh. He said, “He is a learned man, very serene in temperament. He has been my classmate since childhood. He is a pleader.”
Sri Ramakrishna — For such a person to be a pleader!
M. — He has taken up this profession by mistake.
Sri Ramakrishna — I have seen pleader Ganesh. He at times goes (to Dakshineswar Kali temple) with some babus. Panna also goes there. He is not handsome but he sings well. He has great regard for me, a simple hearted man he is!
(To Shresh) “Have you known the essence?”
Shresh — The Lord exists and He alone is doing all. Even so, what we conceive of His attributes is not right. What can a man conceive of Him; He is infinite!
Sri Ramakrishna — How many trees there are in the garden and how many branches a tree has – what is the use of such calculations? You have come to the garden to eat mangoes, eat them and go. It is only for attaining love and devotion for Him that you have taken birth as a human being. Eat mangoes and go away.
“You have come to take wine. What use is it for you to know how many maunds of wine is there in the wine shop? Just a tumblerful of it is enough for you.
“What need is there for you to know His infinite affairs!
“If you look for His attributes even for millions of years, you will not be able to know even a fraction thereof.”
Thakur is silent for a while. He resumes again.
A brahmin from Bhattapada is also there.
Sri Ramakrishna (to M.) — There is nothing in the household life. His (Ishan’s) household life is still better. Had that not been so and if the boys had been womanizers, drug-addicts, drunkards, disobedient, there would have been no end to troubles. Everybody’s mind is Godward, the household is permeated with vidya (spiritual knowledge); it is rarely to be seen. I have seen only a couple of such homes, otherwise there are only quarrels, wrangles, violence and then disease, sorrow and poverty. Seeing so I said, ‘Mother, please give a turn just now.’ Just see, what problems Narendra is facing! His father has died. The members of his family don’t have food to eat. Job is so hard to be found. He is trying hard, but does not find any. Just see, how he is wandering about!
“M., earlier you used to go (to Dakshineswar) so often, now why have your visits become fewer? It appears, you have got too much attached to your family. It that so?
“This is not anybody’s fault. All around there is ‘woman and gold.’ That is why I pray, ‘Mother, if I shall ever have to take a human body, don’t make a householder of me.’ ”
Brahmin of Bhattapada — But sir, the household life has been praised in the holy books.
Sri Ramakrishna — Yes, but it is very difficult.
Thakur changes the subject.
Sri Ramakrishna (to M.) — Have I done something wrong? They are singing – Narendra is singing –and we have all come away.
Chapter Two
Bhakti Yoga is for the age of Kali, and not Karma Yoga
At about 4 o’clock, Thakur gets into the carriage. He is very delicate, so one has to look after his body with great care. It is not at all convenient for him to walk on the road – without a carriage he cannot walk even a short distance. When he got into the carriage, he was absorbed in bhava samadhi. It is drizzling. It is rainy season, sky overcast and the road slushy. The bhaktas walk on foot behind the carriage. It being the day of the Car Festival, they find children blowing their pipes of palm leaves.
The carriage stops at the entrance door. Thakur is warmly received by the host and his people.
There is a staircase leading upstairs taking one to the drawing room. As he goes up, Sri Ramakrishna sees Shashadhar coming to welcome him. The pundit appears to be middle-aged. His complexion is bright and fair, and he has a rosary of rudraksha beads around his neck. Very humbly he salutes Thakur with great reverence and leads him to the drawing room. Bhaktas follow him and take their seats.
Everybody is keen to sit near him and drink the nectar of the words that fall from his hallowed lips. Narendra, Rakhal, Rama, M. and many other bhaktas are present there. Hazra has also come with Sri Ramakrishna from the Kali Temple of Dakshineswar.
As he was looking at the Pundit, Thakur goes into bhava (semi-conscious state). After a while, in the same state, he smiles as he looks at the Pundit and says, ”Very well, very well!” and adds, “well, what kind of lectures do you deliver?”
Shashadhar — Sir, I try to explain the scriptures.
Sri Ramakrishna — For the age of Kali it is Naradiya bhakti[5] that is enjoined. Where is the time to perform all those rituals mentioned in the scriptures? These days dashamul pachan (decoction of ten medicinal roots) does not help cure the fever. Before this decoction begins to show effect, the patient runs the risk of being carried off. Fever mixture is the medicine for the present age. If you ask them to perform the rituals, give them the fish minus its head and tail. I tell people that they don’t have to perform the sandhya[6] and such other holy acts; recitation of Gayatri[7] is enough. If at all you have to talk of rituals, you may do so to a few like Ishan.
Lecture to worldly men
“You may lecture a thousand times, you will not be able to transform the worldly men. Can one drive a nail in a wall made of stone? It is the nail that will bend, but the wall will remain as it is. What can a blow of sword do to a crocodile? The kamandala[8] of a sadhu goes round all the four dhams (places of pilgrimage in India), yet it remains bitter as ever. Your lectures to the worldly men will be of no avail. You will know this gradually. The calf does not stand all at once. It falls at times and again stands on its legs. That is how it learns to stand and walk.”
Nava-anuraga[9] and reasoning – karma falls off on God-realization – yoga and samadhi
“You cannot recognize who is a bhakta and who is a worldly person. This is not your fault. During a storm one cannot distinguish between a tamarind tree and a mango tree in the beginning.
“Before God realization one cannot suddenly give up karma. How long has one to perform sandhya and such other holy acts? So long as at God’s name tears don’t flow and hair don’t stand on their ends. If tears fill the eyes even once on uttering ‘Om Rama,’ but once know it for certain that your karmas are over – you will not have to perform sandhya and such other rituals any more.
“The blossom falls off as soon as the fruit appears. Karma is
the blossom and bhakti is the fruit. The daughter-in-law of the house cannot
work much when she is pregnant; the mother-in-law gradually frees her from
work. During the tenth month she almost doesn’t let her work. When the infant
is born, the mother only attends to it – she doesn’t have to attend to any
other work. The sandhya merges into Gayatri and then Gayatri in Om. Om then
gets merged into samadhi – as the sound of the bell tang…tom. Perceiving the
sound (as proceeding from the Absolute) the yogi gets lost into Para Brahman.
Sandhya and such karmas get lost in samadhi. It is in this way that the karma
of the jnanis goes off.”
Chapter Three
Mere learning is of no use –
sadhana and discrimination-dispassion
While talking of samadhi Sri Ramakrishna goes into bhava. A
divine light begins to emerge from his moon-like face. Now he has no external
consciousness. Not a word comes from his mouth, eyes still. Surely, he is
having the darshan (vision) of the Lord of the Universe. After a long time,
returning to his natural state, he says like a child,
“I shall take some water.” Whenever he asked for water after samadhi, the
bhaktas would know that he was gradually returning to sense-consciousness.
Thakur says in bhava, “Mother, the other day you showed me Ishwara Vidyasagar. Thereafter I had said, ‘Mother, I want to see an another Pundit.’ That is why You have brought me here.”
Then casting a glance on Shashadhar, he says, “Son, earn a little more of power. Practise sadhan and bhajan for some time more. Wishing for a bunch of fruit without climbing a tree! And then you are doing all this for the good of humanity.”
Saying so, Thakur salutes Shashadhar by bowing his head.
And he adds, “When I heard about you for the first time, I asked whether this pundit is just a learned man, or he also has viveka (discrimination) and vairagya (non-attachment).”
Without receiving the commandment one cannot
become acharya (religious teacher)
“A pundit (man of learning) without discrimination is no pundit.
“If one has received the commandment, it is not wrong to teach mankind. When a person teaches after getting the commandment, nobody can defeat him.
“Even if a single ray comes from the goddess of speech (Saraswati), one attains such strength that even the most learned become like earthworms before him.
“When one lights a lamp, swarms of moths come to it by themselves – they don’t have to be called. Similarly, one who has received the commandment doesn’t have to invite people by announcing that a lecture will be delivered at such and such time – no news has to be given. He has such attraction that people themselves rally round him. Then princes and babus come there in groups. And they ask again and again, ‘What will you accept? I have brought mangoes, sandesh (a Bengali sweet), money, shawl etc. What will you accept?’ I tell all those people, ‘Keep them away. I don’t like all this. I don’t want any of these.’
“Does the magnet invite the iron: ‘Come close to me?’ It doesn’t have to say, ‘Come’ – the iron itself runs to the magnet due to the attraction.
“Such a man may not be a pundit (scholar). For that reason don’t think that he lacks knowledge. Can you acquire knowledge just by reading books? The knowledge of a person who has received commandment is inexhaustible. This knowledge flows from God – it is never ending.
“In that part of the country (Kamarpukur, where Sri Ramakrishna was born and brought up), at the time of weighing paddy, one person weighs the paddy while the other keeps on pushing heaps after heaps towards him. Similarly, he who has received the commandment can go on preaching as much as he likes. The Mother keeps on pushing heaps of knowledge towards me from behind. This knowledge never comes to an end. If the Mother but once casts a glance, does there remain any scarcity of knowledge then? That is why, I ask whether you have received the commandment or not.”
Hazra — Yes, surely he has received the commandment. Isn’t that so, Sir?
The Pundit — No, I haven’t received such a commandment.
The Host — He may not have received the commandment but he lectures with a sense of duty.
Sri Ramakrishna — What will the lectures achieve if the preacher has not received the commandment?
“A person (a Brahmo) said while lecturing, ‘Brethren, how much liquor I used to take! And I used to do this, I used to do that.’ Hearing this people began to shout: ‘What is this rascal saying?’ ‘I used to take liquor,’ as he said this there was rather all confusion in the audience. So a lecture does not benefit if the speaker is not a good person.
“A sub-judge from Barishal said, ‘Sir, you begin to preach, and then I shall also get ready.’ I said: Brother, listen to a story. In the countryside (Kamarpukur) there is a pond known as Haldarpukur. A number of persons used to defecate on its bank. In the morning people coming to this pond would utter abuses in plenty. But such abusive language proved to be of no avail. The very next day they would see in the morning the bank littered with faeces again. After some days the Company (Municipality) sent a peon who stuck a notice near the pond. What a wonder! That defecation in the banks stopped immediately.
“So I say, a lecture by an unworthy person is of no use. When you have the badge of authority, then alone people listen to you. Unless you receive God’s commandment, you cannot teach humanity. He who has to preach must have sufficient spiritual powers. In Calcutta there are so many Hanuman Puris (wrestling clubs) – you will have to wrestle with them. These people (who are seated all around in congregation) are mere animals for sacrifice!
“Chaitanya Deva is an avatara. What is left of the work that even he did? Just tell me! And those who have not received the commandment – what good their lecture would do?”
How does one receive commandment?
Sri Ramakrishna — So I say, get absorbed in God’s lotus feet.
Saying so Thakur, intoxicated with the wine of divine love, begins to sing –
Dive deep, dive deep, dive deep, O my mind into the sea of beauty.
Make a search in the regions lower, lower down under the sea;
You will get the jewel, the wealth of prema (intense love for God).
“By drowning into this sea one does not die. It is an ocean of immortality.”
Instruction to Narendra – God is an ocean of immortality
“I said to Narendra, ‘God is an ocean of nectar. Tell me if you will dive into this sea or not? Well, imagine that there is a bowl full of sugar syrup and you are a fly. Where will you perch yourself and drink the syrup?’ Narendra said, ‘I’ll sit on the edge of the bowl, extend my mouth and sip from there; for if I go farther, I’ll get drowned.’ Then I said, ‘My son, this is the ocean of Sachchidananda. There is no fear of death in it. It is the ocean of immortality.’ Only the ajnanis say that one should not have excess of the nectar of God’s love and prema. Is there a limit to the love for God? So I say to you: Immerse yourself in the sea of Sachchidananda.
“Where is the worry when you have realized God? Then you will not only receive the commandment but also teach mankind.”
Chapter Four
Numberless paths for God-realization –
Bhakti Yoga indeed is the law for this age
Sri Ramakrishna — Look here, there are numberless paths to reach the ocean of immortality. Whichever path you take, it is done if you even jump into this ocean. Imagine there is a reservoir of nectar. If somehow a small drop of it falls in to your mouth, you become immortal. Whether you yourself jump into it, or go inside it slowly by a staircase and take a drop of it, or you are pushed into it the result will be the same. Taste just a drop of this nectar and you become immortal.
“There are numberless paths: The path of jnana (knowledge), of karma (action) and of bhakti (devotion). You may take any path. You attain God when you become sincere for Him.
“There are three kinds of yogas: Jnana Yoga, Karma Yoga and Bhakti Yoga:
“Jnana Yoga. The jnani wants to know Brahman (the Absolute). He says to himself, ‘Not this, not this.’ He reasons, ‘Only Brahman is real and the world unreal.’ He meditates on what is real and what is unreal. When his reasoning stops, he goes into samadhi and he gains the knowledge of the Absolute.
“Karma Yoga. To keep the mind in God by doing work – this is what you teach. The practice of pranayam (control of breath), dhyana, dharana (meditation and concentration) and so forth without attachment constitute Karma Yoga. If the householders attend to their household duties with devotion for Him and surrender the result of their work to Him in an unattached way, it is also Karma Yoga. To perform puja, japa and such other karmas and surrendering their result to God is also Karma Yoga. God-realization alone is the aim of Karma Yoga.
“Bhakti Yoga. It is fixing the mind in God by repeating His name and singing His glories. Bhakti Yoga is the easy path for the age of Kali. Bhakti Yoga indeed is the law for the present age.
“Karma Yoga is very difficult. In the first place, I told you earlier, too, you do not have time. Where is the time for performing the various karmas enjoined upon you in the holy books? Life is short in Kaliyuga. And then it is indeed very difficult to work without expectation of its reward and to work in an unattached manner. One cannot be truly unattached without having realized God. Attachment comes from nowhere, one does not even come to know of it.
“Jnana Yoga is also very difficult in this age. In the first place, human life is dependent on food. Secondly, the life is short. Thirdly, it is not possible to rid oneself of body consciousness. Moreover, unless one is free from body-consciousness jnana (spiritual knowledge) is absolutely impossible. The jnani says, ‘I am the same Brahman; I am not this body, I am beyond hunger, thirst, disease, grief, birth, death, pleasure, pain etc.’ If you are aware of disease, grief, pleasure, pain, etc. then how are you a jnani (man of knowledge)? Though your hand is being scratched and torn by thorns, you are bleeding profusely, it is so very painful, yet you say – ‘No, my hand is not being scratched and torn. Nothing has happened to me.’
Jnana Yoga and Karma Yoga – not the laws for this age
“That is why, for this age it is Bhakti Yoga. Through it one can approach God more easily than by any other path. One can reach God by way of Jnana Yoga or Karma Yoga and other paths, but all these are extremely difficult.
“Bhakti Yoga is the law for this age. This does not mean that a bhakta reaches at one place, while the jnani or the man of karma reaches elsewhere. It means that those who want Brahmajnana (knowledge of the Absolute), even if they adopt and tread the path of bhakti will reach there. By remembering the Bhakta-vatsala (the gracious loving Lord of the bhakta), He can Himself grant the knowledge of the Absolute.”
Does a bhakta attain Brahmajnana? How does he perform karma and prayer?
“The bhakta wants to see God with form. He wants to converse with Him. Generally, he does not want the knowledge of the Absolute. Even so, God’s will is the law – if He wills, He can bestow on the bhakta all spiritual wealth. He gives not only bhakti but also jnana. If one can go and stay in Calcutta, one can also see the Fort Maidan, Society (Asiatic Society’s Museum), everything indeed.
“Now the question is how to reach Calcutta.
“If you reach the Mother of the Universe, you will get bhakti as well as jnana. When you are in Bhava Samadhi (a kind of trance), you see God with form; when you are in the Nirvikalpa Samadhi, you see Akhanda Sachchidananda (the Indivisible Existence-Knowledge-Bliss Absolute). Then your I-ness, name and form – all disappear.
“The devotee says, ‘Mother, I am afraid of sakama karma (work with motive). In such a work there is desire.
This karma will yield some fruit. Besides, it is very difficult to work with
detachment. By doing sakama karma I
shall forget You. Therefore, there is no need for such a work. Until I attain
You, may my works decrease. Whatever little I have to do, I may do without
attachment and along with it I may gain great bhakti. And until I attain You,
may my mind not engage itself in any new work. And then, when You command me I
shall do Your work, otherwise not.’ ’’
Chapter Five
Pilgrimage and Sri Ramakrishna –
Three classes of acharyas (religious teachers)
The Pundit — Sir, how far did you go on your pilgrimage?
Sri Ramakrishna (smiling) — Yes, I did see some places. Hazra went farther and higher – he went to Rishikesh. (All laugh.) I didn’t go that far, nor so high. The kite and the vulture soar very high but their looks remain fixed on charnel pits (where carcasses of dead animals are thrown). (All laugh.). What do I mean by charnel pits, do you know? It is ‘woman and gold’.
“If you can cultivate bhakti sitting here, where is the need for going on pilgrimage? When I went to Kashi I saw that the trees were the same, the tamarind leaves too were the same.
“If you do not develop bhakti in places of pilgrimage, your visit to those places has not been of any use. Bhakti alone is the essence – the only thing needful. What do I mean by the kite and the vulture, do you know? So many people come here. They talk big and say – we have performed much of the karmas (rituals) which are enjoined by the holy books. But their mind remains attached to the world. They are busy with money, name and honour, bodily pleasures and so on.’’
The Pundit — Yes, Sir. Going on pilgrimage is like searching for ordinary jewels throwing away Kaustubhmani (jewel worn by god Vishnu).
Sri Ramakrishna — And you must also know that you may preach a thousand things they will be of no use unless it is the right hour. While going to bed the child says to his mother, ‘Mother, please wake me up when I have to answer the call of nature.’ The mother replies, ‘Child, its pressure will itself wake you up. You do not have to worry for that.’ (Laughter.)
“Similarly, longing for God comes on its own time.”
Preach only to the competent – Is God merciful?
“There are three classes of physicians.
“One class of physicians feel the pulse of the patient, prescribe medicine for him and leave the patient saying: ‘Take this medicine.’ Such physicians are of the lowest class.
“Similarly, some religious teachers give
instructions but they don’t see whether these have done some good to the taught
or not. They don’t care for that.
“The other class of physicians arrange for the medicine and ask the patient to take it. If the patient does not want to take it, they make him understand in so many ways. They are physicians of mediocre class. Likewise, there are mediocre class religious teachers. They preach and also explain people in many ways so that they follow the advice.
“And then there is the highest class of doctors. If their gentle persuasion fails to make the patient understand, they even use force. If need be, they put their knees on the chest of the patient and force the medicine down his throat. The same way, there is the highest class of religious teachers. They also use force to take their disciples on the way to God.”
The Pundit — Sir, even with religious teachers of the highest class how do you say that one does not gain knowledge till its right hour?
Sri Ramakrishna — That’s right. But just think, if the medicine does not reach the stomach and is vomited out what can the physician do? Then even the doctor of the highest class is helpless.
“You should instruct only after judging the listener. You people do not instruct having examined the receptacle. When a boy comes to me, I ask him about his family members. Suppose his father is no more and he has left some debts, how can he give his mind to God? Do you hear what I am saying, brother?”
The Pundit — Yes sir, I am listening to everything.
Sri Ramakrishna — Once a number of Sikh soldiers came to the temple (at Dakshineswar). I met them in front of the Mother Kali’s shrine. One of them said, ‘God is very kind.’ I said, ‘Are you sure? How do you know?’ They said, ‘Why Maharaj, God gives us food. He cares so much for us.’ I said, ‘What is there to wonder at? God is the father of all. If the father does not look after his son, who else will? Will people of the locality do so?’
Narendra — So, should not the Lord be called merciful?
Sri Ramakrishna — Am I stopping you from calling Him merciful? What I mean is that God is our own person. He is not a stranger.
The Pundit — Precious words!
Sri Ramakrishna — I was listening to your song but I did not enjoy it. So I rose up and left. I said to myself, ‘Your condition is that of a person flattering (so that the work may be done).’ I found your song tasteless.
Narendra felt ashamed and his face slightly turned red. He remained silent.
Chapter Six
Departure
Thakur asks for some water to drink. A glass of water was lying close to him. He cannot drink that water. So he asks for another glass of water. It was later heard that some very sensuous person had touched this water.
The Pundit (to Hazra) — You live with him night and day. You are in supreme joy.
Sri Ramakrishna — It is a great day for me today. I have seen the moon of the second (lunar day). (All laugh.) Why have I said the moon of the second (lunar day), do you know? Sita said to Ravana, ‘Ravana, you are the full moon and my Ramachandra is the moon of the second (lunar day).’ Ravana could not catch the sense, so he was very happy. Sita meant to say that Ravana had reached his maximum glory and now he would go down everyday like the full moon. Ramachandra being the moon of the second (lunar day), he would shine brighter and brighter day by day!
Thakur rises. The Pundit pays his obeisance reverently along with his friends and companions. Thakur and his disciples say goodbye.
Chapter Seven
Return to Ishan’s house
Thakur returns to Ishan’s house along with the bhaktas. It is not yet dusk. They come and sit in Ishan’s ground floor parlour. Some of the bhaktas are there. The Bhagavata Pundit, Ishan and Ishan’s sons are also present.
Sri Ramakrishna — I said to Shashadhar, ‘You want the cluster of fruit even before climbing the tree! Practise a little more of sadhan (devotional exercises) and bhajan (devotional hymns). Then you may preach others.’
Ishan — Everybody thinks that he instructs. The glowworm thinks that it is illuminating the world. Somebody said to it, ‘O, glowworm! What light can you give? O! you are only making darkness all the more evident.’
Sri Ramakrishna (smiles a little) — But he is not just a pundit (scholar). He also has some viveka (discrimination) and vairagya (non-attachment).
Bhagavata Pundit of Bhattapada is still seated there. He is about seventy or seventy five years old. He is gazing at Thakur.
The Bhagavata Pundit (to Sri Ramakrishna) — You are a mahatma (great soul).
Sri Ramakrishna — You can say so about Narada, Prahlada or Sukadeva. I am like your child.
“But you can say so from another point of view. It is said that the bhakta is greater than Bhagavan because the bhakta carries Bhagavan in his heart. (Everybody is in joy.) ‘The bhakta takes Me smaller and himself great.’ Yashoda came to tie Krishna (with a rope). She believed that if she did not look after Krishna then who else would. Sometimes the Bhagavan is the magnet and the bhakta a needle. By His power of attraction, Bhagavan pulls the bhakta. But sometimes the bhakta becomes the magnet and Bhagavan the needle. The bhakta has so much attraction that enchanted by his ecstatic love Bhagavan Himself comes to him.”
Thakur will return to Dakshineswar. He goes and stands in the verandah to the south of the ground floor parlour. Ishan and the other bhaktas are also standing. Thakur is imparting so many instructions to Ishan during the conversation.
Sri Ramakrishna (to Ishan) — The bhakta who lives in the household and calls upon God is a brave bhakta. Bhagavan says: ‘He who has come out of his family will naturally call upon Me, will serve Me. There is no bravery in it. If he does not call upon Me, others will fie upon him! And the man who while living in the household calls upon Me, looks after Me having pushed a twenty maund stone away, he is really blessed! He is brave, a hero indeed!’
Bhagavata Pundit — The holy books say the same. There is the story of Dharma Vyadha and the ‘chaste wife’. An ascetic thought that having burnt a crow and a crane to ashes, he had attained a very high state. He went to the house of a chaste wife. She had so much bhakti for her husband that she served her husband day and night. When the husband would come home, she would give him water to wash his feet, she would even dry his feet with her hair. The ascetic had come as a guest. When he found that there was delay in giving him holy alms, he shouted, ‘You will not come to any good.’ The chaste woman at once replied from a distance, ‘It is not like burning a crow or a crane to ashes. Wait a while, holy man. Let me finish my service to my husband. I shall then come and worship you.’
“He (the same ascetic) went to Dharma Vyadha (a butcher who practised religion) to attain Brahmajnana (the knowledge of the Absolute). The butcher used to sell meat, but would render service to his parents night and day taking them to be God in human body. The ascetic who had gone to him to receive Brahmajnana was wonderstruck on seeing him. Thought he, ‘This butcher sells meat and is a worldly man. What knowledge of Brahman can he impart to me?’ But the butcher was a perfect jnani (knower of the Absolute).”
Thakur enters into the cab. He stands at the entrance door of the nearby house (Ishan’s father-in-law’s house). Ishan and the bhaktas stand close to him to help him board the cab. Thakur again imparts instructions to Ishan during the conversation.
“Live in the world like an ant. You have Nitya (the Absolute; the Eternal) and
the anitya (transitory) mixed up in
this world. There is sand mixed with sugar. Be an ant and take sugar alone.
“Water and milk are mixed together, so are the spiritual joy and the worldly pleasures. Like a swan, you must take only the milk and leave the water.
“And be like the water bird. When the water touches its body, it flatters its wings and rids the water away. And become like the mud fish. It lives in the mud but look at its body, it is unsoiled and shining bright.
“In gol-mal (confusion) there is also mal (something useful). Give up gol and take up mal.”
Thakur goes to Dakshineswar by the cab.
[1] Car Festival
[2] Indian tom-tom
[3] Semi-circular instrument played along with tabla
[4] Stringed musical instrument
· Kavyam darshanam hanti, kavyen giten
hanyate,
Gitancha
istrivilasen, sarve hanti bubhukshuta.
Upon obtaining this couplet it was later included in the footnote.
1 Rationalism 2 Logic 3 Compiled by philosopher Patanjali
[5] Communion with God by love, devotion and self-surrender, as practised by Rishi Narada
[6] Divine service three times a day
[7] A short text from the Vedas, the repetition of which leads to meditation on God
[8] Bowl made of gourd shell
[9] The first love