Section XIV

Sri Ramakrishna’s arrival at a Bhakta’s House

Conversation and joy with Narendra, Girish, Balaram, Chunilal, Latu, M., Narayana and other bhaktas

Chapter One

In the company of devotees in a devotee’s house

It is the 10th day of the dark fortnight of Falgun. Purva Ashadha nakshatra, Wednesday, March 11, 1885, 29th of Falgun. Today at about ten o’clock Sri Ramakrishna took the prasad of Sri Jagannath in Basu Balaram’s mandir, the home of a devotee, on coming from Dakshineswar. With him are Latu and other devotees.

Blessed you are Balaram! Today your home has become the main centre of Thakur’s work. He has bound devotee after devotee by the ties of divine love! How much he has danced and sung along with the devotees as if Sri Gauranga has established a mart of ecstatic love in the house of Srivasa.

Sitting in the Kali Temple at Dakshineswar he weeps yearningly to see his intimate disciples. He has sleepless nights. He says to the Mother, “Mother, he has so much of devotion. Please pull him to this place. Mother, do please bring him here. If he cannot come here, then Mother take me to him so that I may see him.” So, he comes running to Balaram’s house. To others he says, “Sri Jagannath is worshipped in Balaram’s house. The food there is so pure.” When he comes, he immediately sends Balaram to invite them. Says he, “Please go and invite Narendra, Bhavanath and Rakhal. Please invite Purna, the Younger Naren, Narayana ­ all these devotees. Feeding them is like feeding Narayana (God). They are not ordinary. They are parts of divinity manifest in the flesh. You will be greatly benefited if you feed them.”

It was in Balaram’s house that he first met Girish Ghosh. A merry kirtan (community singing of hymns) was also held at this very place at the time of the Ratha (Car Festival). So many times ‘a festivity of joy in the court of love’ has been held at this very place.

 

Looking at your way ­ the Younger Naren

M. teaches in a nearby school. He had come to know that Sri Ramakrishna would arrive at Balaram’s house today at ten o’clock. He has found time to go there during the school hours. He arrives in the afternoon, has darshan and pays obeisance. After his meals Sri Ramakrishna is resting for a while in the visitor’s room. He takes out some powdered spices and cubeb from a small pouch every now and then and chews it. Young devotees are seated all around him.

Sri Ramakrishna  (affectionately) — So, you have come now. Don’t you have your school?

M. — I am coming from the school. Not much work is there now.

A Devotee — No sir, he has played truant. (All laugh.)

M. (to himself) — Oh! It is as if somebody has pulled me here.

Sri Ramakrishna looks as if a bit worried. Then he makes M. sit near him and talks to him on various subjects. And he says, “I say, please wring this hand towel of mine and spread my shirt in the sun. My foot is twitching a little. Can you softly massage it?” M. does not know how to render service. That is why Thakur teaches this to him. Rather confused M. performs all these actions one by one. He is softly stroking his feet while Sri Ramakrishna imparts him so many instructions during the conversation.             

 

Sri Ramakrishna and the highest point of renunciation ­ the real sannyasi

Sri Ramakrishna(to M.) — I say, this has been happening to me for quite some days. Can you tell me the reason? I cannot touch anything metallic. Once I put my hand to a metallic cup and felt as if I had been bitten by the thorn of a fish’s fang. My whole hand began to twitch. And you know, one cannot do without touching the wash pot. So I  thought to cover it with a piece of cloth and see whether I could pick it. No sooner did my hand touch it than it started twitching. I felt acute pain. So, I prayed to the Mother, ‘Mother, I shall not do it again, please pardon me this time.’

“I say, the Younger Naren comes here. Will they object to it in his family?  He is very pure and absolutely free from carnality.”

M. — He is a ‘receptacle’ of great capacity.

Sri Ramakrishna — Yes, he also says that he remembers everything he hears even once about God. He tells me that he used to weep during his early years for the reason that he could not see God.

Sri Ramakrishna talks such things to M. about the Younger Naren for quite sometime. Suddenly one of the devotees present there says, “Master Mahashay! Are you not going to the school?”

Sri Ramakrishna — What is the time?

A Devotee — Ten to one.

Sri Ramakrishna (to M.) — You may go, you are getting late. You have already left behind some work and come here. (To Latu) Where is Rakhal?

Latu — He has gone back home.

Sri Ramakrishna — Without seeing me?

                                                                           Chapter Two

In the afternoon with bhaktas ­ incarnation and Sri Ramakrishna

On coming back after school hours M. sees that Thakur is seated in an assembly of bhaktas in Balaram’s drawing room. There is a sweet smile on Thakur’s face and the same is reflected on the faces of the devotees. Seeing M. coming again, Thakur beckons him to come and sit near him after M. has offered his pranam. Girish Ghosh, Suresh Mitra, Balaram, Latu, Chunilal and other devotees are there.

Sri Ramakrishna (to Girish) — Just talk to Narendra for some time and see what are his views.

Girish  (smiling) — Narendra says that God is infinite. All that we see and hear whether it is a person or a thing, even that we can’t describe, are all His portions. What can be the portions of infinity? Infinity cannot be split.

Sri Ramakrishna — God may be Infinite, He may be big to any extent; if He wills, His essence can percolate into man ­ and it does. That He comes as God Incarnate cannot be explained by any simile. One has to experience it. One has to see it by himself. Analogy may give some idea. If you touch the horn of the cow, you have touched the cow. And if you touch its foot or tail, you have still touched the cow. But for us the principal thing is the cow’s milk. This milk comes from the udders of the cow.

“Similarly, God assumes a human body from time to time and appears on earth to teach us prema and bhakti.”

Girish — Narendra says, ‘Can one comprehend Him completely? He is Infinite.’

 

Perception of the Infinite*

Sri Ramakrishna (to Girish) — Who can comprehend God fully? One can know neither the whole nor a portion of His aspect. And then what need is there to know Him fully? It suffices if one has a vision of God. Seeing His incarnation is seeing Him. If somebody goes to the Ganga and touches its water and says, ‘I have seen and touched the Ganga,’ it doesn’t mean that he had to touch the whole of Ganga from Hardwar to Gangasagar with his hand. (All laugh.)

“If I touch your feet, I have touched you. (Laughter.)

“If you go to the sea and touch a little of its water, you have touched the sea itself. Element of fire is present in everything, but it is more in wood.”

Girish (laughing) — I want the place where I can get fire.

Sri Ramakrishna (laughing) — Element of fire is more in the wood. If you are looking for the essence of God, you have to find it in man. He is more manifest in man. If you see urjita bhakti (deep devotion) and prema bhakti (loving devotion) gushing out of a man, if you see him mad for God, crazy in His love, know it for certain that He has manifested in him.

(Looking at M.) “God is indeed present, but then His power manifests more in some and less in others. His power manifests more in the avatara. Sometimes this power is in its fullness. It is Shakti (Power) that becomes the avatara.”

Girish — Narendra says, ‘He is beyond word and intellect.’

Sri Ramakrishna — No, He may be beyond this mind, but He is known by the pure mind ­ He is not seen with this intellect, but He is seen with pure intellect. As soon as one is freed from the attachment to ‘woman and gold’, one’s mind and intellect become pure. Then the pure mind and the pure intellect become one. He is visible to the pure mind. Haven’t the sages seen Him? They saw Consciousness with the help of consciousness.

Girish (smiling) — Narendra was defeated in the argument with me.

Sri Ramakrishna — No. He said to me, ‘Girish Ghosh has so much faith in God-incarnation, what could I say? One should not contradict such a faith.’

Girish (smiling) — Mahashay, we are all talking so loudly but M. is sitting so tongue-tied. What is he thinking? Mahashay, what do you say?

Sri Ramakrishna (smiling) — ‘Mukhahalsa bhetarbunde, kantulse, dighal ghomta nari, pana pukerer sheetal jala manda kari.’  (All laugh.)

(Smiling) “But he is not like that. He is a very deep soul.” (All laugh.)

Girish — Mahashay, what does this sloka mean?

Sri Ramakrishna  — Beware of these different types of people. First, mukhahalsa ­ of him whose words flow like water. And then bhetarbunde ­ of him the door of whose heart is closed to you. Then kantulse ­ of the devotee who shows off to the world his devotion by the sacred tulasi (a sacred plant) leaf stuck into the ear. Of dighal ghomta woman ­ of the woman who wears a long veil, seeing whom people think that she is a very chaste woman but in fact she is not. And of panapukur water ­ water of the tank covered with scum; the water of which causes disorder of the three humours of the body if a bath is taken therein. (Laughter.)

Chunilal — He (M.) is the subject of conversation.  The Younger Naren and Baburam are his pupils, and so are Narayana, Paltu, Purna and Tejachandra. It is being said that he has brought them here and thus their studies are being neglected. He is being blamed.

Sri Ramakrishna — Who will believe them?

Such is the trend of conversation. Now comes Narayana and pays obeisance to Thakur. Narayana is of fair complexion, 17/18 years old. He is studying in a school. Sri Ramakrishna is very fond of him. He is always eager to see and feed him. He often cries for him in Dakshineswar. He sees in Narayana the very presence of Narayana (God).

Girish (to Narayana) — Who sent you the message?
I see that it is M. himself who has shot this arrow. (Everybody laughs.)

Sri Ramakrishna (laughing) — Stop, keep quiet! He (M.) is already getting a bad name.              

 

Wonderful is the worry for food ­ result of a brahmin’s acceptance of gifts

The topic of conversation again turns to Narendra.

A Devotee — Why doesn’t he come so often now? 

Sri Ramakrishna — ‘Wonderful is the worry for food! It made even Kalidasa lose his wits.’

Balaram — He frequently visits Annada Guha, the boy of the house of Shiva Guha.

Sri Ramakrishna — Yes. Narendra, Annada Guha, all these boys go to the house of an office clerk. They hold meetings of Brahmo Samaj there.

A Devotee — His (office clerk’s) name is Tarapada.

Balaram  (laughing) — The brahmins say that Annada Guha is very conceited.

Sri Ramakrishna — Don’t listen to the brahmins in such matters. You know them well. If you don’t give them (gifts) you are bad and if you give, you are good.  I know Annada. He is a good man.

Chapter Three

Enjoying hymns in the company of bhaktas

Sri Ramakrishna expresses a desire to hear some songs. The drawing room in Balaram’s house is full of people. They are all looking at him (Sri Ramakrishna) to see what he says and what he does.

Tarapada sings ­

O Keshab, have mercy on my miserable self, you who used to roam in groves.

Madhava, the charmer of the mind; Mohan with flute in hand.

(Utter the name of Hari! Hari! Hari! O my mind.)

You the boy of Vraja who subjugated Kaliya, the serpent.

You the remover of the fear of the distressed with slanting loving eyes.

With the peacock’s feather on your forehead, the beloved of the heart of Radhika.

The holder of the mount Govardhan, you the flower ornament of the forest.

Damodar, you who humbled the pride of Kansa.

You of dark complexion who enjoyed the company of your great devotees, the gopis.

O my mind, utter the name of Hari! Hari! Hari!

Sri Ramakrishna (to Girish)— O, what a beautiful song! Have you yourself composed all these songs?

A Devotee — Yes. He himself has composed all the songs of  ‘Chaitanya Leela’ (Lord Chaitanya’s divine play).

Sri Ramakrishna (to Girish)— This song has come up so well!

(To the singer) “Can you sing the song of Nitai?”

Then he sings a song sung by Nitai

If you wish for the love of the young girl (Radha), come here, the tide of love is on.

A hundred waves of love are rising.

One takes as much of it as one desires.

This girl of love is willingly doling out love.

Utter Hari, Hari, Hari in the name of Radha.

This love makes the life-breath dance maddened with love.

Come on, come, let us all utter Hari, Hari in the love of Radha,

Come on, Come on.

Now he sings the song of Sri Gauranga ­

O my life breath, rest at peace like Gaur in your particular state of mind.

A storm is raging in the sea of love erasing all idea of pride, birth and family. (Drown your mind in Gaur.)

You grazed the cows in Vraja becoming a cowherd boy.

You stole the hearts of the gopis with the sweet flute in your hand.

Holding the Mount Govardhan you saved Vrindavan.

You held the feet of the gopis to save their honour.

Then your moonlike face as if got drowned.

(O man, drown your mind in Gaur.)

Everybody persuades M. to sing a song too. M. is somewhat shy. In a low voice he wishes to be excused.

Girish (smiling to Thakur) — Mahashay, there is no way to make M. sing.

Sri Ramakrishna  (irritated) — He will show his teeth in the school but is feeling so shy in singing a song.

M. feels ashamed and sits silently for a while.

Suresh Mitra is seated at some distance. Casting a loving glance on him and pointing at Girish Ghosh, Sri Ramakrishna talks happily.

Sri Ramakrishna  — What are you! He (Girish) is …

Suresh  — Yes, Sir. He is my elder brother. (All laugh.)

Girish (to Thakur) — Well, Mahashay! I did not study anything in my childhood. Even then people call me learned.

Sri Ramakrishna — Mahima Chakraborty has read and heard so many scriptures. He is a good ‘receptacle’! (To M.) What is your opinion?

M. — Yes, Sir.

Girish — What? Studying! I have seen so much of it. Now I am not going to be misled by it.

Sri Ramakrishna  (laughing) — What is the bhava (spirit) here, do you know? Books, scriptures etc. show only the way to attain God. When you know the way, the means, what is the need of books and scriptures? Then one should act oneself.

“A person received a letter in which he was asked to send a few things to his relatives ­ it contained what articles were to be sent. At the time of buying these articles he could not find the letter. The master was very confused and he began to look for it. For a long time many persons were searching for it. At last the letter was found. There was no end to his happiness. The master took the letter very carefully and began to read it eagerly to see what was written in it. It said, ‘Send five seers of sandesh, a dhoti, and what not.’ Now the letter was of no use to him. He put away the letter and began arranging for sandesh, dhoti and other articles. For how long was the letter needed? So long as one did not know about sandesh, dhoti and so on. It had to be followed by one’s efforts.

“In the scriptures you will find ways to realize Him. But after knowing all about it, you have to get to work. Then alone you will attain the goal!

“What use is mere learning? A pundit may know a number of couplets, a number of scriptures. But he who is attached to the world, who has love for ‘woman and gold’ in his mind, he has not internalized the contents of holy books ­ his study is in vain. The almanac says that it will rain 20 adas (units). Press the almanac but not a drop will come out! Even a drop should fall ­ but not a single one comes out.” (All laugh.)

Girish  (smiling) — Mahashay, will not a drop fall when the almanac is pressed? (All laugh.)

Sri Ramakrishna  (smiling) — The pundits talk tall. But where are their looks? On ‘woman and gold’, on sensual pleasures and on money.

“The vultures soar high up but their eyes remain fixed on the charnel pits. (All laugh.) They only look at where the dead animal is, where the charnel pit is and where the corpse is.

(To Girish) “Narendra is a very good boy. He is good at singing, at playing on musical instruments, at reading and writing, and at studies. Besides, he has conquered his senses ­ he has discrimination and dispassion. He is truthful and has a number of qualities.

(To M.) “I say, what do you think? Isn’t he very good?”

M. — Yes sir, he is very good.

Sri Ramakrishna (aside to M.) — See, how much love and faith he (Girish) has.

M. looks at Girish with wonder. Girish has been coming to Thakur for sometime. But M. feels as if they have been knowing each other for a long time ­ that they are very close to each other ­ like one of the shinning gems strung together with one and the same thread.

Narayana — Sir, won’t you sing?

 Sri Ramakrishna sings the Name and glory of the Mother in his same sweet voice ­

Keep carefully the revered Mother Shyama in your heart.

May you behold Her and may I behold Her, and none else! …

Thakur sings pridefully to the Mother assuming the state of mind of the worldly people scalded in the three fires.

O Mother, ever blissful as Thou art,

Do not deprive me of bliss.

My mind knows nothing but Thy lotus feet.

The king of Death scolds me.

Tell me Mother what shall I say to him.

My only desire was that I may cross the sea of the world with the name of ‘Bhavani’ on my lips.

I did not even dream, O Mother!

That you will drown me in this shoreless, fathomless sea.

I am swimming night and day in the name of Durga.

Even so, there is no end to my sorrow.

If I die this time, O the Beloved of Shiva!

Nobody will ever repeat Thy name, O Durga.

Then he sings the story of the Mother, ever joyful in the joy of Brahman ­

The Mother is always lost in the ecstasy of joy in the company of Shiva

Though drunk with nectar She reels but does not fall.

Erect She stands on Shiva’s bosom and the earth trembles under Her steps.

More than mad, both are indifferent to fear and shame.

 

The devotees listen to the songs in deep silence. They are gazing at Thakur who is in such a wonderful self-forgetful mad mood.

The song ends. After a while Thakur Sri Ramakrishna says, “I could not sing well today. I have a slight cold.”

Chapter Four

At the advent of evening

Evening has set in slowly. It is as if the blue shadows of infinity have fallen on the ocean breast. Whether he be in a deep forest, or on the top of the summit of a hill reaching the sky, or at the bank of a river with its water trembling with the touch of wind, or in a vast plain touching the ends of the earth, the little human being easily feels a change in his mood. The sun was illuminating the universe, living as well as inert. “Where has it gone?” ­ wonders the child as well as the childlike saintly person. It is evening. What a wonder! Who has made it thus? The birds sheltering amidst the branches of the tree are chirping. Men who are spiritually awake are also repeating the name of the Primeval Poet, the Supreme Being, the Cause of all causes.

It is already evening as they converse. The devotees keep on sitting at their places. Sri Ramakrishna utters the sweet Name. Everybody listens to him with his head raised and ears agog. They have never heard such a sweet Name ­ it is as if nectar is raining. They have never heard and seen a child calling his mother so lovingly, saying, “Mother, Mother!” What need is there now to gaze at the sky, or the hills, or the ocean, or the open spaces, or the forest? Now what is the use of seeing the horns or the feet or other limbs of the cow? Am I seeing with my eyes in this very room the udders of the cow, which the compassionate Guru has been talking to me? How has the restless mind of everyone become peaceful! How has this joyless earth got filled with joy? Why am I seeing the bhaktas so much at peace and joy? Is this loving sannyasi the infinite God in a beautiful form? Is it the place where the thirst of a person eagerly desirous of having milk be quenched. Whether he is God-incarnate or not, my heart is sold out at the feet of this man and it cannot be withdrawn. I have made him the pole star of my life. Let me see how the Primeval Supreme Soul is reflecting Himself in the lake of his heart!

Some of the devotees are reflecting thus and feel blessed on hearing the name of the Mother and the name of the Lord coming out of the holy lips of Sri Ramakrishna. After the singing of the Name and glory of God, Thakur prays as if Bhagavan Himself assuming a body of love is instructing the jiva how to pray. Says he ­ 

Mother, I surrender myself at Your lotus feet. Mother, I have given myself up to You.

Mother, I don’t ask for bodily comforts, I don’t ask for name and fame, nor do I ask for the eight occult powers.

Only grant that I may have pure devotion at Your lotus feet.

That I may have selfless, motiveless and pure devotion.

And grant, O Mother, I may not be bewitched by Your world-bewitching maya.

May I never have love for ‘woman and gold’. In Your world of maya, Mother, there is none else but You as mine.

I know not how to chant Your name, I am devoid of Your devotion, knowledge and bhakti.

Be compassionate and grant me bhakti at Your lotus feet.

Mani reflects thus: What is sandhya for him who repeats the Name at morning, midday and evening uninterruptedly like the flow of oil; from whose holy lips issues forth the Ganga of Name? Mani later realizes that Thakur has assumed a human body for imparting instruction to mankind ­

“Hari Himself came in the guise of a yogi and sang the glory of the Name.”

Girish has invited Thakur. He has to go to him this very evening.

Sri Ramakrishna — Do you not think that it will be late?

Girish — No, you may come when you like. I have to go to theatre today. I have to settle some dispute.

Chapter Five

Sri Ramakrishna in a wonderful spiritual mood         
on the main road

It is Girish’s invitation, so he has to go in the night itself. It is 9 p.m., Thakur has to take his dinner. So, Balaram has also arranged a dinner for him. Lest Balaram should feel hurt later on, it appears, Thakur says while going to Girish’s house, “Balaram, you may also send the meals.”

As he comes down from the second level, he gets filled with divine emotion; he looks as if he is drunk deep! Narayana and M. are with him. Rama, Chuni and many others follow. A devotee asks, “Who will go with him?” Sri Ramakrishna says, “Just one person will do.” As he climbs down, he is surcharged with emotion. Narayana goes to hold his hand lest he should fall. Thakur expresses his displeasure. After a while, he says to Narayana with great tenderness, “If you hold my hand, people will think that I am intoxicated. I shall walk myself.”

The three way crossing of Bosepara is being negotiated. Girish’s house is only at some distance from here. Why is he walking so fast? The devotees are left behind. Who knows what divine emotion has taken possession of his heart? Is Sri Ramakrishna walking like a mad man thinking of that Being whom the Vedas say ‘beyond mind and speech’? Only a short while ago he said at Balaram’s house that the Supreme Being is not beyond mind and speech, He is realized by the pure mind, the pure intellect and the pure soul. So, it appears that  at the present moment he is beholding that Supreme Being! Is he realizing “Whatever is, it is You (God)?”

Behold! Narendra is coming. He goes mad shouting, “Narendra, Narendra.” And see, now Narendra has appeared before him, but Thakur is silent. People say, “This is bhava (God-consciousness).” Did Gauranga (Chaitanya Deva) experience this very state?

Who can understand this bhava? Thakur has now arrived at the street from which one enters Girish’s house. The devotees are with him. He now talks to Narendra.

Says he to Narendra, “Are you keeping well, my child? I could not speak at that time.” Every word of his is marked with tenderness. He has not yet reached the entrance door. He suddenly stops.

He looks at Narendra and says, “One word ­ this (the human soul) is one of the two and that (the world) is another.”

The living beings and the world! Was he seeing all this in bhava? Only he knows what he was seeing in that speechless manner. He spoke a word or two like a phrase from the Veda, as if a god word, or as if he has gone at the infinite sea shore and stands there mute! And as if one or two echoes of the anahat[1] rising from the never ending waves have entered his ears.     

Chapter Six

Thakur in the shrine of a bhakta ­                     
newspapers ­ Nityagopal

At the door stands Girish. He has come to greet Sri Ramakrishna. As soon as Thakur approaches him with his devotees, Girish lies prostrate before him. He rises at Sri Ramakrishna’s bidding, takes the dust of his feet and leads him to the sitting room on the second level and makes him sit there. The devotees quickly take their seats. Everybody wants to be near him and drink the sweet nectar of his words.

While sitting down Thakur notices a newspaper lying there. The newspapers have to do with worldly-minded men, worldly matters, gossip and running down others. So newspaper is something unholy for Sri Ramakrishna. He makes a sign that it should be removed from there.

When the newspaper is taken away, he takes his seat. Nityagopal pays his obeisance.

Sri Ramakrishna (to Nityagopal) — What about that place?

Nitya — Yes, sir, I did not go to Dakshineswar. I was not well. I had pains.

Sri Ramakrishna — How are you doing now?

Nitya — Not well.

Sri Ramakrishna — You should better remain one or two notes below (the highest scale)!

Nitya — I don’t have interest in people. They say so many things, I feel afraid. At times I feel a lot of courage.

Sri Ramakrishna — It is but natural. Who stays with you?

Nitya — Tarak[2]. He is always with me. At times, even he does not agree with the state of my mind.

Sri Ramakrishna — Nangta (Totapuri) used to say that he had at his monastery a person who had acquired some miraculous powers. He used to go about gazing at the sky. His companion, Ganesh Garji, left him and he became disconsolate!

While saying so Sri Ramakrishna goes into bhava. In what mood does he remain speechless? After a while he says, “You have come, I too have come.”

Who will understand these words? Is this the language of gods?

Chapter Seven

With an intimate disciple ­ discussion on God-incarnation

Many devotees are seated near Sri Ramakrishna. Narendra, Girish, Rama, Haripada, Chuni, Balaram, M. ­ many of them are there.

Narendra does not believe that God comes down in a human body as an avatara (incarnation). On the other hand, Girish has a burning faith that He comes as avatara in every age ­ He assumes human body and comes down to this mortal world. Thakur is very keen that the two discuss this matter. Sri Ramakrishna says to Girish, “Discuss this for a while in English, I would like to listen.”

The discussion starts. But not in English, in Bengali with a few words in English in between. Narendra says, “God is infinite. It is not possible for us to comprehend Him. He is present within everybody, not that He appears in one human body.”

Sri Ramakrishna  (affectionately) — I agree with him. He is everywhere. But this is also true that there is difference in manifestation of divine energy. He manifests Himself somewhere as avidya shakti (that leads away from God) and at other places as vidya shakti (that leads Godward). In some ‘receptacles’ there is greater power of His and in others there is lesser. So, all men are not equal.

Rama — What is the use of this idle discussion?

Sri Ramakrishna (sharply) — No, no. It has a special significance.

Girish (to Narendra) — How do you know that He does not appear in a human body?

Narendra — He is beyond speech and mind.

Sri Ramakrishna — No, He can be realized by the pure intellect. The pure intellect and the pure atman are indeed the same. The rishis realized the pure Atman with their pure intellect, pure atman.

Girish (to Narendra) — If God does not appear in a human body as the avatara, who will teach mankind? He assumes a human body to teach jnana and bhakti to man. If it is not so, who will teach?

Narendra — Why? He will teach from within the heart.

Sri Ramakrishna  (affectionately) — Yes, yes. He will teach as antaryamin.

And now a heated discussion issues forth: “Can the Infinite have portions? What does Hamilton say? What does Herbert Spencer say? What have Tyndal and Huxley said?” They talk thus.

Sri Ramakrishna (to M.) — See, I don’t like such conversation. I see all as Him. Then what is there I have to reason? I see that He is all, that He has become all. He is this as well as that. In one state the mind and the intellect are lost in the Absolute. When I see Narendra my mind gets lost in the Absolute.

(To Girish) “What do you say to this? Just tell something.”

Girish (laughing) — I have almost understood everything except this. (Everybody laughs.)

 

 

Ramanuja and the doctrine of  Vishishtadvaitavada (Qualified Non-dualism)

Sri Ramakrishna — And then I cannot talk unless
I come down two steps. What Sankra has understood of Vedanta is true and then Vishishtadvaitavada of Ramanuja is also true.

Narendra — What is meant by Vishisht-advaitavada?

Sri Ramakrishna (to Narendra) —Vishishtadvaitavada is Ramanuja’s doctrine, i.e. the Absolute is qualified by the jiva (finite soul) and the jagat (phenomenal world). The three of them form one.

“Let us take a bel fruit. Somebody separated its shell, seeds and kernel. And now you want to know the weight of the bel fruit. Will you be able to weigh it by weighing the kernel alone? The shell, the seeds and the kernel will have to be weighed together. Initially neither the shell nor the seeds seem to be of any importance. Only the kernel seems to be all-important. But when you think over it, you realize that the kernel belongs to the same substance (fruit) to which the shell and the seeds belong. In the beginning you have to proceed saying, ‘Not this, not this.’ One must reason thus: The jiva is not (permanent), nor is the world.  Only Brahman is real, all else is unreal. Later, you realize that the kernel belongs to the same substance to which the shell and seeds belong. The Absolute is the identical substance from which you derive the conception of the jiva and the world. Leela (relative) must be traced to that very Being to which the Nitya (Absolute) must be traced. So, Ramanuja says that the jiva, the world and Brahman are one. This is called Vishisht-advaitavada.

Chapter Eight

God-vision ­ avatara is perfect in revelation

Sri Ramakrishna (to M.) — I see Him before my eyes ­ what more should I reason? I am seeing that He Himself has become all, that He Himself has become the jiva and the world.

“Without awakening of the spirit within you cannot realize the Universal Spirit. For how long one reasons? So long as one does not attain Him. Mere talking will not do. I see that He indeed has become all. One should gain awakening by His grace. When your spirit awakens, you gain samadhi. Sometimes you forget the body; your attachment to ‘woman and gold’ vanishes; you don’t like anything except talk on God; you feel troubled on hearing worldly talk.”   

 

Revelation ­ instruction to Narendra ­ Kali indeed is Brahman

“The spirit within being awakened, the next step is the realization of the Universal Spirit.”

At the end of the discussion Thakur Sri Ramakrishna says to M. ­

“I have observed that you can know Him in one way by reasoning and in another way by meditation ­ this is another way. And when He reveals Himself, it is yet different. And when he reveals what is God-incarnate ­ when He shows His human leela, you don’t have to reason any more, nobody has to make you understand. Do you know how it is? It is like striking a matchstick and suddenly it illumines that place. Similarly, if He suddenly gives you light, all doubts vanish. Can He be known by reasoning?”

Thakur calls Narendra and makes him sit near him. He enquires about him and caresses him so much.

Narendra (to Sri Ramakrishna) — Alas! I meditated on Kali for three or four days. Yet nothing at all has happened.

Sri Ramakrishna — It will come about gradually. Kali is none other but Brahman. The One who is Brahman is Kali. Kali is the Primeval Power. When It is inactive, I call it Brahman. When It creates, preserves and destroys, I call It Shakti, I call It Kali. To whom you call Brahman[3], I call Kali[4].

“Brahman and Kali are one and the same. They are like the fire and its burning power. If one thinks of fire, its burning power immediately comes to the mind. When one accepts Kali, one has to accept Brahman. Similarly, by accepting Brahman one has to accept Kali.

“Brahman and Shakti are one and the same. I call Him Shakti and the same Being I call Kali.”

It is already dark. Girish must go to the theatre. Girish says to Haripada, “Brother, please call a cab. I have to go to the theatre.’’

Sri Ramakrishna (laughing) — Look here, you must bring one.

Haripada (laughing) — I am going to bring it, why shall I not bring one?    

 

God-realization and work ­ Rama and work

Girish (to Sri Ramakrishna) — I have to leave you and go to the theatre.

Sri Ramakrishna — No, you have to serve both the parties. Raja Janak was loyal to both matter and spirit and at the same time drank his cup of milk. (All laugh.)

Girish — I am thinking of leaving theatre and all else to the younger fellows.

Sri Ramakrishna — No, no. This is all very good. It is doing a lot of good to many.

Narendra(in a low voice) — Just a moment ago he was harping on God, on God-incarnate, and now the theatre is attracting him.

                                                                                    Chapter Nine

In samadhi ­ Sri Ramakrishna fully drunk deep in God

Seating Narendra by his side Sri Ramakrishna gazes at him. Suddenly he creeps still nearer to him. Narendra does not accept avatara, what does that matter? Thakur’s love for him is as if knowing no bounds. Touching his person he says to Narendra, “Do you feel that your dignity is being wounded? Be it so; we, too, are of the same mind with you (and feel for you.)*

 

One reasons till one realizes God

(To Narendra) “So long as there is reasoning, you cannot attain Him. You were reasoning, I didn’t like it.

“How long is there din in the feast hall? So long as people don’t sit down to eat. As soon as puris and vegetables are served, twelve annas (seventy five per cent) of the bustle is over. (All laugh.) When other articles of food are served, it further quietens down. When curds are served on the leaf plates, one can only hear the sound of ‘sup-sup’ (sound of sipping). And when the feast is over, one sleeps.

“The nearer you come to God, the lesser remains the reasoning. When He is attained no word, no reasoning remains there. Then it is sleep ­ samadhi.”

Speaking thus, he gently strokes Narendra’s person, touches his face and caresses him saying, “Hari Om, Hari Om, Hari Om.”

Why is he doing thus and saying so? Is Sri Ramakrishna seeing in Narendra the very presence of Narayana (God)? Is this what is known as seeing God in man? What a wonder, in no time Thakur is losing outward sense-consciousness. See, he is losing all awareness of the outside world. Perhaps this is what is called half outer-consciousness that Sri Gauranga (Chaitanya) had experienced. Even now he has his hand on Narendra’s feet as if he is deceivingly pressing the feet of Narayana. Again he moves his hand on his body. Why so much caressing the body and pressing the feet? Is he serving Narayana, or is he infusing Power in him (that comes from above)?

In no time his mental state is changing. And now what does he say to Narendra with folded hands? He says, ‘‘Sing a song and I shall be restored. How shall I be able to stand on my legs? O! He (my Nityananda) is deep drunk in the love of Gauranga (an incarnation of God).’’

He is silent again for a while and sits speechless like a figure in a picture. Then overwhelmed with emotion he says further, ‘‘Beware Radha lest you should fall into Yamuna, you who are mad in the love of Krishna.’’

Overwhelmed with still more emotion, he says ­

“Friend, how far is that wood where my Shyam Sunder is? (I smell Krishna here!) (I can walk no further.)’’

Now he has lost all consciousness of the world ­ he remembers none ­ Narendra is seated before him but he does not know where Narendra is sitting. He has no awareness of the outside world as if his mind and soul have merged in God. Madgat antaratma[5].

“Drunk deep in the love of Gaur” ­ saying so he stands up having uttered a sudden humkar (roar). He sits down again. Having seated says he ­

“Yonder is a light coming. I see it but from which side it is coming, even now I cannot make it out.’’

Now Narendra sings ­

By giving Your vision, you have rid me of all sorrows, and charmed my soul.

Beholding You all the seven worlds forget their grief.

What to speak of my poor self so mean and unworthy.

Sri Ramakrishna is losing all consciousness of the external world as he listens to the song. His eyes are closed and body still. He is in samadhi.

Just as a child not finding his companion sees all darkness, in the same way, he says at the end of samadhi, “Who will take me?”

It is late at night, the tenth day of the dark fortnight of Falgun ­ it is a dark night. Thakur will go to the Kali Temple in Dakshineswar. He will get into the carriage. The devotees stand near the carriage. Sri Ramakrishna gets in ­ he is helped very carefully by the devotees. He still remains ‘deep drunk’.

The carriage leaves and the devotees go each to his own home.

 Chapter Ten

In the disciple’s heart

Above the head there is the starry night sky, upon the canvas of the heart is the wonderful image of Sri Ramakrishna, the remembrance is of the assembly of devotees, like a pleasant dream the eyes are completely filled with that love ­ the bhaktas are going homeward on the main road of Calcutta. Some of them enjoying the pleasant breeze of the spring are singing the same song as they go ­

By giving Your vision You have rid me of all sorrows, and have charmed my soul.

Mani walks down saying to himself: Does God actually assume a human body and come to the earth? Is it that the avatara is real? How does the infinite God become a man three and a half cubits tall? Can the Endless have an end? I have reasoned enough but what have I understood? I have known nothing by reasoning.

Thakur Sri Ramakrishna has beautifully said, “As long as there is reasoning, you have not attained your goal, you have not attained God.” This is also true that I have only an ounce of intellect. How can I know of God with it? Can a one seer pan contain four seers of milk? But how to have faith in avatara? Thakur said, “If God in His mercy shows it to you, it is understood in a moment.” Goethe said lying on his deathbed, “Light! More light!” If God in His compassion strikes the light and shows it to you, then all doubts vanish.

The way the illiterate fishermen of Palestine recognized Jesus or the devotees like Srivasa recognized Gauranga as the perfect God-incarnate.

And if God does not reveal in His grace, what is the way out? Why, when Sri Ramakrishna has said it
I shall put my faith in God-incarnation. He himself has taught, “Faith, faith, faith! Faith in the word of the Guru.” And ­

I have made Thee the polestar of my life, never shall I lose my way in this sea of the world.

By God’s grace I have developed faith in his (Sri Ramakrishna’s) words. I shall continue this faith. Let others do what they like. Why should I give up such a faith that is rare even amongst gods? I set aside all reasons. Have I to become another Faust by intellectual discussions? And then in the deep darkness of the night a ray of moon is entering through the window and Faust is lying alone in the room.

‘Alas, I have not been able to understand anything. The study of philosophy and science went in vain. Shame on my life!’  Saying so, will I then like him take up a phial of poison to commit suicide? Or else like another person Alastor, not being able to bare the burden of ignorance, shall I place my head upon a rock stone and wait for death? No, I have no need to go and pierce this mystery with an ounce of intelligence like all these tragic savants. And a vessel of one seer is not able to contain four seers of  milk, for this reason there is also no need to go and commit suicide. A wonderful word ­ ‘Faith in the word of the Guru.’ O God! Give me that faith and let me not wander from here to there for nothing. ‘That what is not bound to happen,’ don’t send me out to find that. And what Thakur has instructed, ‘May I gain pure devotion at Thy lotus feet ­ amla and ahetuki devotion. And may I not be enchanted by Your world- bewitching Maya.’ Bless me with this, I pray.

Reflecting over Sri Ramakrishna’s such unheard love, Mani is returning home by the main road in that dark night and says to himself, “What a love he has for Girish! Even when Girish has to go to theatre, he must visit his house. Not only this, he does not even ask him to renounce ­ to forsake home, relatives, worldly activities, all, for him and embrace sannyasa. I understand ­ it has a meaning. Unless the time is ripe, unless one has developed deep dispassion, renunciation will be hurtful. Thakur himself says that if you remove the scab from a wound before the wound is dried, it will bleed and will be painful. But when the wound has dried, the scab will fall off by itself. The ordinary men who have no insight ask you to renounce the world immediately. This sadguru (real preceptor), the sea of motiveless grace, is the ocean of love. His care night and day is to see how he can do good to mankind.

“And also what a faith Girish has! It was just two days after he had seen him (Thakur) when he said, ‘Lord, you are God indeed, You have come in a human body for my salvation.’ Girish is right in saying, ‘How can God instruct like a member of the family without taking up a human body?’ Who will make us realize that only God is real and all else unreal? Who will lift the weak child fallen on earth by holding his hand? Who will make the man attached to ‘woman and gold’ and of the nature of the animal eligible again for eternal life as before? And if He does not give them company as a human being, how will they whose inmost Self has become one with Him and who do not like anything but God will spend their lives? That is why ­

Paritranaya sadhunam vinashaya ca dushkritam,

Dharma sansthapanarthaya sambhavami yuge yuge. (Gita 4:8)

[For the protection of the good, for the destruction of the wicked and for the establishment of the dharma I take birth age after age.]                             

“What a love! He is mad for Narendra, weeps for Narayana. He says, ‘These and the other boys ­ Rakhal, Bhavanath, Purna, Baburam and so on ­ are Narayana (God) Himself. They have come to the earth in a human body for my sake.’ I say, this love is not born of human intellect. It is divine love, I see it. These boys are pure souls, they have not even touched women with other intentions. They have not developed greed, pride, violence and so on by engaging in worldly work. So there is greater manifestation of God in these boys. But who has such a vision! Thakur has the insight; he sees all ­ who is involved in worldly matters, who is simple, who is magnanimous, who is a devotee of God! So, on seeing such devotees he serves them taking them as Narayana Himself. He helps them take a wash, puts them to bed, weeps to see them and rushes to Calcutta for them. He beseeches others to bring them from Calcutta by some cab. He often asks the householder devotees, ‘Invite them to a meal. This will do you good.’ Is it worldly love or pure divine love? One worships God, serves Him in all the sixteen ways, in an earthen image. Can’t He then be worshipped in a pure human body? Besides, are they not the helpers in every leela of God, the intimate companions in every incarnation?

“As he gazes at Narendra, he forgets the external world ­ gradually he forgets Narendra in bodily form. He forgets the apparent man, he only sees the real man. His mind merges into Indivisible Existence-Knowledge-Bliss Absolute, seeing whom he sometimes becomes mute, motionless or sometimes utters, ‘Om, Om’ or at times repeats, ‘Mother, Mother’ like a child. He sees more of His manifestation in Narendra. He is mad repeating, ‘Narendra, Narendra.’

“Narendra does not believe in God incarnation. But what does that matter? Thakur has divine eyes. He has seen that it could only be the pride of personality in him. God is very much our own, He is our own Mother, not the adopted one. Why will He not make us understand? Why will He not strike the light in compassion, and show (the reality)? That is why, it seems, Thakur said:

Do you feel that your dignity has been wounded? Be it so. We too are of the same mind with you and feel for you.*

‘‘If one cannot be difficult with one’s dearest of dearest ones, with whom can one be so? Blessed you are Narendra Nath. For you this supreme person has so much love. On seeing you he so easily gets inspiration of God.’’

Reflecting thus the devotees return home in that deep night with Sri Ramakrishna in their minds.  

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