http://realizedone.com/sri-ramakrishna/?p=4

http://www.belurmath.org/gospel/

343. There is no Path safer and smoother than that of ba-kalamâ (sic). Ba-kalamâ means resigning the self to the will of the Almighty, to have no consciousness that anything is 'mine.'

352. It is useless to pore over holy scriptures and sacred Shastras without a discriminating and dispassionate mind. No spiritual progress can be made without discrimination (Viveka) and dispassion (Vairâgya).

357. Devotional practices are necessary only so long as tears of ecstasy do not flow at hearing the name of Hari. He needs no devotional practices whose heart is moved to tears at the mere mention of the name of Hari.

374. Throw an unbaked cake of flour into hot ghee, it will make a sort of boiling noise. But the more it is fried, the less becomes the noise; and when it is fully fried the bubbling ceases altogether. So long as a man has little knowledge, he goes about lecturing and preaching, but when the perfection of knowledge is obtained, he ceases to make vain displays.

376. We must dive deep into the ocean of the Eternal-Intelligent-Bliss. Fear not the deep-sea monsters, Avarice and Anger. Coat thyself with the turmeric of Discrimination and Dispassion (Viveka and Vairâgya) and those alligators will not approach thee, as the scent of this turmeric is too much for them.

384. If there is a small hole in the bottom of a jar of water, the whole water flows out of it by that small aperture. Similarly, if there be the smallest tinge of worldliness in the neophyte, all his exertions come to naught.

389. As a little boy or a girl can have no idea of conjugal affection, even so a worldly man cannot at all comprehend the ecstasy of Divine communion.

391. How long does godliness remain in man? The iron is red so long as it is in fire. It is black the moment it is removed from fire. So the human being is godly so long as he is in communion with God.

392. Soft clay admits of forms, but the burnt clay does not. So those whose hearts are consumed with the desire of worldly things cannot realise higher ideas.

393. As the water and its bubbles are one, and as the bubbles have their birth in the water, float on the water, and ultimately are resolved into water; so the Gîvâtman and the Paramâtman are one and the same: the difference is in degrees--the one is finite and small, the other is infinite; the one is dependent, the other independent.

394, 395. When the tail of the tadpole drops off, it can live both in water and on land. When the tail of ignorance drops off, man becomes free. He can then live both in God and in the world equally well.

Spiritual Awakening a Question of Time

425. So long as the mind is unsteady and fickle, it availeth nothing, even though a man has got a good Guru and the company of holy men.

256. As an unchaste woman, busily engaged in household affairs, is all the while thinking of her secret lover, so do you, O man of the world, perform your round of worldly duties, but let your heart be fixed always on God.

716. Souls are said to be of four different classes: (1) the bound, (2) those aspiring to freedom, (3) the freed, and (4) those who are eternally free. When fish are caught in a net some try to make good their escape. These may be compared to the aspirants after Truth. Those that succeed in getting out of the net are the freed souls. Some are too careful to fall a victim to the tactics of the fisherman. These are the eternally free. But there are some that fall into the net without realizing their fatal situation. These swim within, settling down in the sediment at the bottom and thinking themselves quiet safe. Such are those worldly-minded men who, though immersed in the illusion of the pursuit of pleasure, feel themselves to be quiet at home. To liberated souls and aspirants after Truth, this life seems like a dark and noisome well.

717. Toy figures are of three kinds - the first are made of salt, the second of cloth, and the third of stone. Now if these dolls be immersed in water, the first will dissolve and lose their form, the second will absorb a large quantity of water, but retain their form; while the third will prove quiet impervious. The first figures represent the man who has merged himself in the Universal and All-pervading Self and become one with it. This is the Muktapurusha (free soul). The second represent the true lover or Bhakta who is full of Divine Bliss and Knowledge. And the third are those worldly men whose minds will not allow even the smallest drop of the Supreme Knowledge to enter.

294. Women and gold, remember, keep men immersed in worldliness and away from God. It is remarkable that no one has anything but praise for his own wife, be she good, bad, or indifferent.

295. The mind steeped in affection for woman and wealth is like the green betel-nut. So long as the nut is green, it remains adherent to its shell, but when it dries, shell and nut become separated; and on being shaken, the kernel moves within. So when the affection for women and wealth dries up from- within, the soul is perceived as quiet different from the body.

171. Gurus can be had by hundreds of thousands. Everybody is anxious to be a master. How many are there who would care to be disciples ?

THE WORLDLY-MINDED

THEIR NATURE

210. The worldly-minded never come to their senses, even though they suffer and have terrible experiences. Camels are very fond of thorny shrubs. The more they eat of them, the more their mouths bleed, yet they do not refrain from making them their food.

One cannot tell what Brahman is from words. Everything has become polluted through human speech. No one has been able to say what Brahman is. Thus It has not been polluted. The knowledge of Brahman cannot be attained when there is the least trace of worldliness. It is only possible when the mind is completely rid of ‘lust and greed.’

You ask me why you don't feel stern renunciation. There is a reason for it. You have desires and tendencies within you. The same is true of Hazra. In our part of the country I have seen peasants bringing water into their paddy-fields. The fields have low ridges on all sides to prevent the water from leaking out; but these are made of mud and often have holes here and there. The peasants work themselves to death to bring the water, which, however, leaks out through the holes. Desires are the holes. You practise japa and austerities, no doubt, but they all leak out through the holes of your desires.... If there are no desires, the mind naturally looks up toward God.

One should not be ashamed of repeating the Lord's name. One does not succeed as long as one has these three: shame, hatred and fear.

People talk of practicing religion while leading a worldly life. It is like a person who has shut himself in a room – with all the doors and windows closed – with just a small hole for a little light to come in from the roof. Can one see the sun with a roof overhead? What will he do with only a little light? ‘Lust and greed’ constitute the roof. Can one see the sun unless the roof is removed? Worldly people have, as it were, shut themselves inside a room.

1.It is easy to talk on religion, but difficult to practice it.

2.If you desire to be pure, have firm faith, and slowly go on with your devotional practices without wasting your energy in useless scriptural discussions and arguments. Your little brain will otherwise be muddled.

3.God can be realized through all paths. All religions are true. The important thing is to reach the roof. You can reach it by stone stairs or by wooden stairs or by bamboo steps or by a rope. You can also climb up by a bamboo pole.

4.Pray to God that your attachment to such transitory things as wealth, name, and creature comforts may become less and less every day.

5.Pray to God that your attachment to such transitory things as wealth, name, and creature comforts may become less and less every day.

6.Through selfless work, love of God grows in the heart. Then through his grace one realize him in course of time. God can be seen. One can talk to him as I am talking to you.

People who harp on ‘worldly duties,’ if once taste the bliss of God do not like anything else. Their duties are reduced. Gradually, as they derive more bliss from spiritual life, they simply cannot perform their worldly duties. They seek that divine bliss alone. What are worldly pleasures and sexual joy compared to the bliss of God? Having once tasted the bliss of God, one runs after it madly – whether one can preserve one’s worldly life or not.

Only people of small intellect pray for occult powers – to cure a disease, to win a lawsuit, to walk on water, all these kind of things. A pure devotee wants nothing but the lotus feet of God.

BRAHMACHARYA

Try to gain absolute mastery over your sexual instinct.

If one succeeds in doing this a physiological change is produced in the body by the development of a hitherto rudimentary nerve known by the name of Medha whose function it is to transmute the lower energies into the higher.

The knowledge of the higher Self is gained after development of this Medha nerve.

Unless you have rid your mind completely of ‘lust and greed,’ you cannot recognize an incarnation of God. It is indeed wonderful for one to renounce ‘lust and greed’ from one’s childhood. Very few people develop such renunciation.

Beware of ‘lust and greed’. Once you are drowned in the maya of lust, it is impossible to rise. He who falls into it once can never again rise out of it.

One attains God when one has developed intense dispassion. One’s heart and soul must yearn for Him. God will certainly grant His vision if you call on Him with real longing.

Heinous sins - the sins of many births - and accumulated ignorance all disappear in the twinkling of an eye, through the grace of God. When light enters a room that has been kept dark a thousand years, does it remove the thousand years' darkness little by little, or instantly? Of course, at the mere touch of light all the darkness disappears".

How long must one perform sandhya and other rituals? As long as the hair on the body does not stand on end and the eyes do not fill with tears while repeating the name of God. Both these states are the signs of God realization; they indicate pure love and devotion. Having realized God, one goes beyond virtue and vice. The nearer you approach God, the more He lessens your work.

There is something beyond knowledge of the Absolute. After jnana, comes vijnana. He who is aware of knowledge is also aware of ignorance. He who has knowledge also has ignorance. If a thorn pricks your foot, you have to use another thorn to take out the first. Having done that, you throw both thorns away. That is why vijnana is necessary.

Occult powers don’t free you from maya. Maya begets egotism. What low intelligence! The body, money and so on are all ephemeral. Why worry so much about them?

To practice spiritual disciplines to win a lawsuit, or to earn a lot of money – or to help somebody win a lawsuit, or to procure property! These are matters of very low intelligence!

Give up worldly matters completely. Talk of nothing else but God. When you come across worldly people, leave quietly. You have lived a worldly life for so long. You have seen that it is all hollow within, that the Lord is the only substance. Everything else is non-substance. The Lord is the only Reality, all else is ephemeral.

First attain the Lord. He will make you understand what you want to know. Call on Him sincerely. He will tell you. He will certainly make you understand everything.

HOW CAN I SEE GOD?

A disciple asked his teacher: “Sir, please tell me how I can see God?” “Come with me,” said the guru, “and I shall show you.”

He took the disciple to a lake, and both of them got into the water. Suddenly the teacher pressed the disciple’s head under the water. After a few moments he released him and the disciple raised his head and stood up. The guru asked him: “How did you feel?”

The disciple said: “Oh! I thought I should die; I was panting for breath.”

The master said: “When you feel like that for God, then you will know you haven’t long to wait for His vision!”

The Master wanted to train Narendra [later known as Swami Vivekananda] in the teachings of the non-dualistic Vedānta philosophy. But Narendra, because of his Brāhmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedānta were true.

A man cannot easily get rid of the ego and the consciousness that the body is the soul. It becomes possible only when, through the grace of God, he attains samadhiâ€”nirvikalpa samadhi, jada samadhi.

In the top of the head is the seventh plane. When the mind rises there, one goes into samadhi. Then the Brahmajnani directly perceives Brahman.

When I was ten or eleven years old and lived at Kamarpukur, I first experienced samadhi. As I was passing through a paddy-field, I saw something and was overwhelmed. There are certain characteristics of God-vision. One sees light, feels joy, and experiences the upsurge of a great current in one's chest, like the bursting of a rocket.

It is said in the Vedas that a man experiences samadhi when his mind ascends to the seventh plane. The ego can disappear only when one goes into samadhi. Where does the mind of a man ordinarily dwell? In the first three planes. These are at the organs of evacuation and generation, and at the navel. Then the mind is immersed only in worldliness, attached to 'woman and gold'. A man sees the light of God when his mind dwells in the plane of the heart. He sees the light and exclaims: 'Ah! What
is this? What is this?' The next plane is at the throat. When the mind dwells there he likes to hear and talk only of God. When the mind ascends to the next plane, in the forehead, between the eyebrows, he sees the form of Satchidananda and desires to touch and embrace It. But he is unable to do so. It
is like the light in a lantern, which you can see but cannot touch. You feel as if you were touching the light, but in reality you are not. When the mind reaches the seventh plane, then the ego vanishes completely and the man goes into samadhi.

After I had experienced samadhi, my mind craved intensely to hear only about God. I would always search for places where they were reciting or explaining the sacred books, such as the Bhagavata, the Mahabharata, and the Adhyatma Ramayana

After a long time Sri Ramakrishna regained consciousness of the world [after having been in Samadhi].

MASTER [Sri Ramakrishna] (to M.): "Something happens to me in that state of intoxication. Now I feel ashamed of myself. In that state I feel as if I were possessed by a ghost. I cease to be my own self. While coming down from that state I cannot count correctly. Trying to count, I say, 'One, seven, eight', or some such thing."

NARENDRA: "It is because everything is one."

MASTER: "No, It is beyond one and two."

MAHIMA: "Yes, you are right. 'It is neither one nor two.'"

MASTER: "There reason withers away. God cannot be realized through scholarship. He is beyond the scriptures - the Vedas, Puranas, and Tantras."

119. Flies sit at times on the sweetmeats kept exposed
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for sale in the shop of a confectioner; but no sooner does a sweeper pass by with a basket full of filth than the flies leave the sweetmeats and sit upon the filth-basket. But the honey-bee never sits on filthy objects, and always drinks honey from the flowers. The worldly men are like flies. At times they get a momentary taste of Divine sweetness, but their natural tendency for filth soon brings them back to the dunghill of the world. The good man, on the other hand, is always absorbed in the beatific contemplation of Divine Beauty.

121. Seeing the water pass glittering through the net of bamboo frame-work 1, the small fry enter into it with great pleasure, and having once entered they cannot get out again--and are caught. Similarly, foolish men enter into the world allured by its false glitter, but as it is easier to enter the net than to get out of it, it is easier to enter the world than renounce it, after having once entered it.

MANI: "The throat of the chatak bird is pierced with thirst. All around are the waters of the Ganges, the Jamuna, the Saraju, and of innumerable other rivers and lakes; but the bird will not touch any of these. It only looks up expectantly for the rain that falls when the star Svati is in the ascendant."

MASTER: "That means that love for the Lotus Feet of God is alone real, and all else illusory."

knowledge and devotion.

"If you ask me how long you should live in solitude away from your family, I should say that it would be good for you if you could spend even one day in such a manner. Three days at a time are still better. One may live in solitude for twelve days, a month, three months, or a year, according to one's convenience and ability. One hasn't much to fear if one leads the life of a householder after attaining knowledge and devotion.

"If you break a jack-fruit after rubbing your hands with oil, then its sticky milk will not smear your hands. While playing the game of hide-and-seek, you are safe if you but once touch the 'granny'. Be turned into gold by touching the philosopher's stone. After that you may remain buried underground a thousand years; when you are taken out you will still be gold.

"The mind is like milk. If you keep the mind in the world, which is like water, then the milk and water will get mixed. That is why people keep milk in a quiet place and let it set into curd, and then churn butter from it. Likewise, through spiritual discipline practised in solitude, churn the butter of knowledge and devotion from the milk of the mind. Then that butter can easily be kept in the water of the world. It will not get mixed with the world. The mind will float detached on the water of the world."

The saying, 'One cannot have the vision of God as long as one has these three- shame, hatred, and fear', is very true. Shame, hatred, fear, caste, pride, secretiveness, and the like are so many bonds. Man is free when he is liberated from all these.

"When bound by ties one is jiva, and when free from ties one is Śiva. Prema, ecstatic love of God, is a rare thing.

Steps of bhakti

"First of all one acquires bhakti. Bhakti is single-minded devotion to God, like the devotion a wife feels for her husband. It is very difficult to have unalloyed devotion to God. Through such devotion one's mind and soul merge in Him.

"Then comes bhava, intense love. Through bhava a man becomes speechless. His nerve currents are stilled. Kumbhaka comes by itself. It is like the case of a man whose breath and speech stop when he fires a gun.

"But prema, ecstatic love, is an extremely rare thing. Chaitanya had that love. When one has prema one forgets all outer things. One forgets the world. One even forgets one's own body, which is so dear to a man."

The Master began to sing:

Oh, when will dawn the blessed day
When tears of joy will flow from my eyes
As I repeat Lord Hari's name?
Oh, when will dawn the blessed day

When all my craving for the world
Will vanish straightway from my heart,
And with the thrill of His holy name
All of my hair will stand on end?
Oh, when will dawn that blessed day?

So the talk of divine things was proceeding, when some invited Brahmo devotees entered the room. There were among them a few pundits and high government officials.

Sri Ramakrishna had said that bhava stills the nerve currents of the devotee. He continued: "When Arjuna was about to shoot at the target, the eye of a fish, his eyes were fixed on the eye of the fish, and on nothing else. He didn't even notice any part of the fish except the eye. In such a state the breathing stops and one experiences kumbhaka.

"Another characteristic of God-vision is that a great spiritual current rushes up along the spine and goes toward the brain. If then the devotee goes into samādhi, he sees God."

Looking at the Brahmo devotees who had just arrived, the Master said: "Mere pundits, devoid of divine love, talk incoherently. Pundit Samadhyayi once said, in the course of his sermon: 'God is dry. Make Him sweet by your love and devotion.' Imagine! To describe Him, as dry, whom the Vedas declare as the Essence of Bliss! It makes one feel that the pundit didn't know what God really is. That was why his words were so incoherent.

"A man once said, 'There are many horses in my uncle's cow-shed.' From that one could know that the man had no horses at all. No one keeps a horse in a cow-shed.

Transitoriness of earthly things

"Some people pride themselves on their riches and power-their wealth, honour, and social position. But these are only transitory. Nothing will remain with you in death.

"There is a song that runs:

Remember this, O mind! Nobody is your own:
Vain is your wandering in this world.
Trapped in the subtle snare of maya as you are,
Do not forget the Mother's name.

Only a day or two men honour you on earth
As lord and master; all too soon
That form, so honoured now, must needs be cast away,
When Death, the Master, seizes you.

Even your beloved wife, for whom, while yet you live,
You fret yourself almost to death,
Will not go with you then; she too will say farewell,
And shun your corpse as an evil thing.

"One must not be proud of one's money. If you say that you are rich, then one can remind you that there are richer men than you, and others richer still, and so on. At dusk the glow-worm comes out and thinks that it lights the world. But its pride is crushed when the stars appear in the sky. The stars feel that they give light to the earth. But when the moon rises the stars fade in shame. The moon feels that the world smiles at its light and that it lights the earth. Then the eastern horizon becomes red, and the sun rises. The moon fades and after a while is no longer seen.

"If wealthy people would think that way, they would get rid of their pride in their wealth."

Chaitanya's exalted state

SRI RAMAKRISHNA was seated on the small couch in his room with Adhar, Manomohan, Rākhāl , M., Harish, and other devotees. It was about two o' clock in the afternoon. The Master was describing to them the exalted state of Sri Chaitanya.

MASTER: "Chaitanya experienced three states of mind. First, the conscious state, when his mind dwelt on the gross and the subtle. Second, the semi-conscious state, when his mind entered the causal body and was absorbed in the bliss of divine intoxication. Third, the inmost state, when his mind was merged in the Great Cause.

This agrees very well with the five koshas, or 'sheaths', described in the Vedānta. The gross body corresponds to the annamayakosha and the pranamayakosha, the subtle body to the manomayakosha and the vijnanamayakosha, and the causal body to the Ānandamayakosha. The Mahakarana, the Great Cause, is beyond the five sheaths. When Chaitanya's mind merged in That, he would go into samādhi. This is called the nirvikalpa or jada samādhi.

"While conscious of the outer world, Chaitanya sang the name of God; while in the state of partial consciousness, he danced with the devotees; and while in the inmost state of consciousness, he remained absorbed in samādhi."

M. (to himself): "Is the Master hinting at the different states of his own mind? There is much similarity between Chaitanya and the Master."

MASTER: "Chaitanya was Divine Love incarnate. He came down to earth to teach people how to love God. One achieves everything when one loves God. There is no need of hathayoga."

Practice of Hathayoga

A DEVOTEE: "Sir, what is hathayoga like?"

MASTER: "A man practising hathayoga dwells a great deal on his body. He washes his intestines by means of a bamboo tube through his anus. He draws ghee and milk through his sexual organ. He learns how to manipulate his tongue by performing exercises. He sits in a fixed posture and bow and then levitates. All these are actions of prana. A magician was performing his feats when his tongue turned up and clove to the roof of his mouth. Immediately his body became motionless. People thought he was dead. He was buried and remained many years in the grave. After a long time the grave somehow broke open. Suddenly the man regained consciousness of the world and cried out, 'Come delusion! Come confusion!' (All laugh.) All these are actions of prana.

"The Vedantists do not accept hathayoga. There is also rajayoga. Rajayoga describes how to achieve union with God through the mind by means of discrimination and bhakti. This yoga is good. Hathayoga is not good. The life of a man in the Kaliyuga is dependent on food."

"Once Sukadeva went to Janaka to be instructed in the Knowledge of Brahman; Janaka said, 'First give me my fee.' 'But', said Sukadeva, 'why should I give you the fee before receiving the instruction?' Janaka laughed and said: 'Will you be conscious of guru and disciple after attaining Brahmajnana? That is why I asked you to give me the fee first.' "

The Master had said to him, "If an aspirant practises a little spiritual discipline, then someone comes forward to help him."

Work and worship

MASTER: "It is by no means necessary for a man always to be engaged in his duties. Actions drop away when one realizes, God, as the flower drops of itself when the fruit appears.

"He who has realized God no longer performs religious duties such as the sandhya. In his case the sandhya merges in the Gayatri. When that happens, it is enough for a person to repeat just the Gayatri mantra. Then the Gayatri merges in Om. After that one no longer chants even the Gayatri; it is enough then to chant simply Om. How long should a man practise such devotions as the sandhya? As long as he does not feel a thrill in his body and shed tears of joy while repeating the name of Rāma or of Hari. People worship God to win money or a lawsuit. That is not good."

MASTER (looking at M.): "One can realize God if one feels intense dispassion for worldly things. A man with such dispassion feels that the world is like a forest on fire. He regards his wife and children as a deep well. If he really feels that kind of dispassion, he renounces home and family. It is not enough for him to live in the world in a spirit of detachment.

MASTER (to the teacher): "What is wrong with image worship? The Vedānta says that Brahman manifests Itself where there is 'Existence, Light, and Love'. Therefore nothing exists but Brahman.

"How long do small girls play with their dolls? As long as they are not married and do not live with their husbands. After marriage they put the dolls away in a box. What further need is there of worshipping the image after the vision of God?"

God-vision through yearning

The Master glanced at M. and said: "One attains God when one feels yearning for Him. An intense restlessness is needed. Through it the whole mind goes to God.

"A man had a daughter who became a widow when she was very young. She had never known her husband: She noticed the husbands of other girls and said one day to her father, 'Where is my husband?' The father replied: 'Govinda is your husband. He will come to you if you call Him.' At these words the girl went to her room, closed the door, and cried to Govinda, saying: 'O Govinda, corne to me! Show Yourself to me! Why don't You come?' God could not resist the girl's piteous cry and appeared before her.

"One must have childlike faith-and the intense yearning that a child feels to see its mother. That yearning is like the red sky in the east at dawn. After such a sky the sun must rise. Immediately after that yearning one sees God.

God-vision through yearning

The Master glanced at M. and said: "One attains God when one feels yearning for Him. An intense restlessness is needed. Through it the whole mind goes to God.

Brahman and the world

MASTER: "While striving for the realization of God, the aspirant has to practise renunciation, applying the logic of 'Neti, neti'-'Not this, not this', But after attaining the vision of God, he realizes that God alone has become all things.

"Woman and gold"

"Maya is nothing but 'woman' and 'gold'. A man attains yoga when he has freed his mind from these two. The Self-the Supreme Self-is the magnet; the individual self is the needle. The individual self experiences the state of yoga when it is attracted by the Supreme Self to Itself. But the magnet cannot attract the needle if the needle is covered with clay; it can draw the needle only when the clay is removed. The clay of 'woman' and 'gold' must be removed."

MUKHERJI: "How can one remove it?"

MASTER: "Weep for God with a longing heart. Tears shed for Him will wash away the clay. When you have thus freed yourself from impurity, you will be attracted by the magnet. Only then will you attain yoga."

MUKHERJI: "Priceless words!"

MASTER: "If a man is able to weep for God, he will see Him. He will go into samādhi. Perfection in yoga is samādhi. A man achieves kumbhaka without any yogic exercise if he but weeps for God. The next stage is samādhi.

"There is another method -that of meditation. In the Sahasrara, Śiva manifests Himself in a special manner. The aspirant should meditate on Him. The body is like a tray; the mind and buddhi are like water. The Sun of Satchidananda is reflected in this water. Meditating on the reflected sun, one sees the Real Sun through the grace of God.

"But the worldly man must constantly live in the company of holy men. It is necessary for all, even for sannyasis. But it is especially necessary for the householder. His disease has become chronic because he has to live constantly in the midst of 'woman and gold'."

MUKHERJI: "Yes, sir. The disease has indeed become chronic"

MASTER: "Give God the power of attorney. Let Him do whatever He wants. Be like a kitten and cry to Him with a fervent heart. The mother cat puts the kitten wherever she wants to. The kitten doesn't know anything. It is left sometimes on the bed and sometimes near the hearth."

MUKHERJI: "It is good to read sacred books like the Gitā."

MASTER: "But what will you gain by mere reading? Some have heard of milk, some have seen it, and there are some, besides, who have drunk it. God can indeed be seen; what is more, one can talk to Him.

Different stages of spiritual progress

"The first stage is that of the beginner. He studies and hears. Second is the stage of the struggling aspirant. He prays to God, meditates on Him, and sings His name and glories. The third stage is that of the perfect soul. He has seen God, realized Him directly and immediately in his inner Consciousness. Last is the stage of the supremely perfect, like Chaitanya. Such a devotee establishes a definite relationship with God, looking on Him as his Son or Beloved."

"Suppose you are climbing to the roof by the stairs. As long as you are aware of the roof, you are also aware of the stairs. He who is aware of the high is also aware of the low. But after reaching the roof you realize that the stairs are made of the same materials-brick, lime, and brick-dust-as the roof.

"Further, I have given the illustration of the bel-fruit. Both changeability and unchangeability belong to one and the same Reality.

"The ego cannot be done away with. As long as 'I-consciousness' exists, living beings and the universe must also exist. After realizing God, one sees that, it is He Himself who has become the universe and the living beings. But one cannot realize this by mere reasoning.

"Śiva has two states of mind. First, the state of samādhi, when He is transfixed in the Great Yoga. He is then Ātmārāma, satisfied in the Self. Second, the state when He descends from samādhi and keeps a trace of ego. Then He dances about, chanting, 'Rāma, Rāma!'"

"I saw Sita in a vision. I found that her entire mind was concentrated on Rāma. She was totally indifferent to everything-her hands, her feet, her clothes, her jewels. It seemed that Rāma had filled every bit of her life and she could not remain alive without Rāma."

MASTER: "Mad! That's the word. One must become mad with love in order to realize God. But that love is not possible if the mind dwells on 'woman and gold'. Sex-life with a woman! What happiness is there in that? The realization of God gives ten million times more happiness. Gauri used to say that when a man attains ecstatic love of God all the pores of the skin, even the roots of the hair, become like so many sexual organs, and in every pore the aspirant enjoys the happiness of communion with the Ātman.

"One must call on God with a longing heart. One must learn from the guru how God can be realized. Only if the guru himself has attained Perfect Knowledge can he show the way.

"A man, gets rid of all desires when he has Perfect Knowledge. He becomes like a child five years old. Sages like Dattatreya and Jadabharata had the nature of a child."

M: "Sir, what is the nature of the divine love transcending the three gunas?"

MASTER: "Attaining that love, the devotee sees everything full of Spirit and Consciousness. To him 'Krishna is Consciousness, and His sacred Abode is also Consciousness'. The devotee, too, is Consciousness. Everything is Consciousness. Very few people attain such love."

DR. MADHU: "The love transcending the three gunas means, in other words, that the devotee is not under the control of any of the gunas."

MASTER (smiling): "Yes, that's it. He becomes like a child five years old, not under the control of any of the gunas."

Path of the Impersonal God

M: "Sir, is there no spiritual discipline leading to realization of the Impersonal God?"
MASTER: "Yes, there is. But the path is extremely difficult. After intense austerities the rishis of olden times realized God as their inner most consciousness and experienced the real nature of Brahman. But how hard they had to work! They went out of their dwellings in the early morning and all day practised austerities and meditation. Returning home at nightfall, they took a light supper of fruit and roots.

"But an aspirant cannot succeed in this form of spiritual discipline if his mind is stained with worldliness even in the slightest degree. The mind must withdraw totally from all objects of form, taste, smell, touch, and sound. Only thus does it become pure. The Pure Mind is the same as the Pure Ātman. But such a mind must be altogether free from 'woman and gold'. When it becomes pure, one has another experience. One realizes: 'God alone is the Doer, and I am His instrument.' One does not feel oneself to be absolutely necessary to others either in their misery or in their happiness.

Obstacles to samādhi

MASTER: "It is not enough to know it. One must assimilate its meaning. It is the thought of worldly objects that prevents the mind from going into samādhi. One becomes established in samādhi when one is completely rid of worldliness. It is possible for me to give up the body in samādhi; but I have a slight desire to enjoy the love of God and the company of His devotees. Therefore I pay a little attention to my body.

"There is another kind of samādhi, called unmana samādhi. One attains it by suddenly gathering the dispersed mind. You understand what that is, don't you?"

M: "Yes, sir."

MASTER: "Yes. It is the sudden withdrawal of the dispersed mind to the Ideal. But that samādhi does not last long. Worldly thoughts intrude and destroy it. The yogi slips down from his yoga.

"At Kamarpukur I have seen the mongoose living in its hole up in the wall. It feels snug there. Sometimes people tie a brick to its tail; then the pull of the brick makes it come out of its hole. Every time the mongoose tries to be comfortable inside the hole, it has to come out because of the pull of the brick. Such is the effect of brooding on worldly objects that it makes the yogi stray from the path of yoga.

"Worldly people may now and then experience samādhi. The lotus blooms, no doubt, when the sun is up; but its petals close again when the sun is covered by a cloud. Worldly thought is the cloud."

"I shall have to tell you something of the six centres. The mind of the yogi passes through these, and he realizes God through His grace. Have you heard of the six centres?"

M: "These are the 'seven planes' of the Vedānta."

MASTER: "Not the Vedānta, but the Vedas. Do you know what the six centres are like? They are the 'lotuses' in the subtle body. The yogis see them. They are like the fruits and leaves of a wax tree."

M: "Yes, sir. The yogis can perceive them. I have read that there is a kind of glass through which a tiny object looks very big. Likewise, through yoga one can see those subtle lotuses."

Following Sri Ramakrishna's direction, M. spent the night in the hut at the Panchavati. In the early hours of the morning he was singing alone:

I am without the least benefit of prayer and austerity, O Lord!
I am the lowliest of the lowly; make me pure with Thy hallowed touch.
One by one I pass my days in hope of reaching Thy Lotus Feet,
But Thee, alas, I have not found. . . .

Suddenly M. glanced toward the window and saw the Master standing there. Sri Ramakrishna's eyes became heavy with tears as M. sang the line:

I am the lowliest of the lowly; make me pure with Thy hallowed touch.

M. sang again:

I shall put on the ochre robe and ear-rings made of conch-shell;
Thus, in the garb of a yogini, from place to place I shall wander,
Till I have found my cruel Hari. . . .

In the afternoon a monk belonging to the sect of Nanak arrived. He was a worshipper of the formless God. Sri Ramakrishna asked him to meditate as well on God with form. The Master said to him: "Dive deep; one does not get the precious gems by merely floating on the surface. God is without form, no doubt; but He also has form. By meditating on God with form one speedily acquires devotion; then one can meditate on the formless God. It is like throwing a letter away, after learning its contents, and then setting out to follow its instructions."

"Why should it not be possible to practice the discipline of the formless God? But it is very difficult to follow that path. One cannot follow it without renouncing 'woman and gold'. There must be complete renunciation, both inner and outer. You cannot succeed in this path if you have the slightest trace of worldliness.

"It is easy to worship God with form. But it is not easy as all that.

"One should not discuss the discipline of the Impersonal God or the path of knowledge with a bhakta. Through great effort perhaps he is just cultivating a little devotion. You will injure it if you explain away everything as a mere dream.

"Kabir was a worshipper of the Impersonal God. He did not believe in Śiva, Kāli, or Krishna. He used to make fun of them and say that Kāli lived on the offerings of rice and banana, and that Krishna danced like a monkey when the gopis clapped their hands. (All laugh).

"One who worships God without form perhaps sees at first the deity with ten arms, then the deity with four arms, then the Baby Krishna with two arms. At last he sees the Indivissible Light and merges in It.

"A brahmachari once said to me, 'One who goes beyond Kedār cannot keep his body alive.' Likewise, a man cannot preserve his body after attaining Brahmajnana.1 The body drops off in twenty-one days.

"There was an infinite field beyond a high wall. Four friends tried to find out what was beyond the wall. Three of them, one after the other, climbed the wall, saw the field, burst into loud laughter, and dropped to the other side. These three could not give any information about the field. Only the fourth man came back and told people about it. He is like those who retain their bodies, even after attaining Brahmajnana, in order to teach others. Divine Incarnations belong to this class.

"Parvati was born as the daughter of King Himalaya. After Her birth She revealed to the king Her various divine forms. The father said: 'Well, Daughter, You have shown me all these forms. That is nice. But You have another aspect, which is Brahman. Please show me that.' 'Father,' replied Parvati, 'if you seek the Knowledge of Brahman, then renounce the world and live in the company of holy men.' But King Himalaya insisted. Thereupon Parvati revealed Her Brahman-form, and immediately the king fell down unconscious.

MASTER: " 'Is it the wheels that make it move?' 'By whose will the worlds are moved.' 'The driver moves the chariot at His Master's bidding.' I feel deeply touched by these lines."

MASTER: "Again, I perceive that living beings are like different flowers with various layers of petals. They are also revealed to me as bubbles, some big, some small."

M. further thought: "The Master says, 'Advaita-Chaitanya-Nitayananda'; that is to say, through the knowledge of the Non-dual Brahman one attains Consciousness and enjoys Eternal Bliss. The master has not only attained the knowledge of non-duality but is in a state of Eternal Blisss. He is always drunk with ecstatic love for the Mother of the Universe."

MASTER: "The formless God is real, and equally real is God with form. Nangta used to instruct me about the nature of Satchidananda Brahman. He would say that It is like an infinite ocean- water everywhere, to the right, left, above, and below. Water enveloped in water. It is the Water of the Great Cause, motionless. Waves spring up when It becomes active. Its activities are creation, preservation and destruction.

"Again, he ued to say that Brahman is where reason comes to stop. There is the instance of camphor. Nothing remains after it is burnt-not even a trace of ash.

"Brahman is beyond mind and speech. A salt doll entered the ocean to measure its depth; but it did not return to tell others how deep the ocean was. It melted in the ocean itself.

"The rishis once said to Rāma: 'O Rāma, sages like Bharadvaja may very well call you an Incarnation of God, but we cannot do that. We adore the Word-Brahman. 3 We do not want the human form of God.' Rāma smiled and went away, pleased with their adoration.

Parable of the grass-eating tiger

"Before you came here, you didn't know who you were. Now you will know. It is God who, as the guru, makes one know.

"Nangta told the story of the tigress and the herd of goats. Once a tigress attacked a herd of goats. A hunter saw her from a distance and killed her. The tigress was pregnant and gave birth to a cub as she expired. The cub began to grow in the company of the goats. At first it was nursed by the she-goats, and later on, as it grew bigger, it began to eat grass and bleat like the goats. Gradually the cub became a big tiger; but still it ate grass and bleated. When atached by other animals, it would run away, like the goats. One day a fierce-looking tiger attacked the herd. It was amazed to see a tiger in the herd eating grass and running away with the goats at its approach. It lef the goats and caught hold of the grass-eating tiger, which began to bleat and tried to run away. But the fierce tiger dragged it to the water and said: 'Now look at your face in the water. You see, you have the pot-face of a tiger; it is exactly like mine.' Next it pressed a piece of meat into its mouth. At first the grass-eating tiger refused to eat the meat. Then it got the taste of the meat and relished it. At last the fierce tiger said to the grass-eater: 'What a disgrace! You lived with goats and ate grass like them!' And the other was really ashamed of itself.

"Eating grass is like enjoying 'woman and gold'. To bleat and run away like a goat is to behave like an ordinary man. Going away with the new tiger is like taking shelter with the guru, who awakens one's spiritual consciousness, and recognizing him alone as one's relative. To see one's face rightly is to know one's real Self."

MANILAL (smiling): "Once several men were crossing the Ganges in a boat. One of them, a pundit, was making a great display of his erudition, saying that he had studied various books-the Vedas, the Vedānta, and the six systems of philosophy. He asked a fellow passenger, 'Do you know the Vedānta?' 'No, revered sir.' 'The Samkhya and the Patanjala?' 'No, revered sir.' 'Have you read no philosophy whatsoever?' 'No, revered sir.' The pundit was talking in this vain way and the passenger sitting in silence, when a great storm arose and the boat was about to sink. The passenger said to the pundit, 'Sir, can you swim?' 'No', replied the pundit. The passenger said, 'I don't know the Samkhya or the Patanjala, but I can swim.' "

MASTER (smiling): "What will a man gain by knowing many scriptures? The one thing needful is to know how to cross the river of the world. God alone is real, and all else illusory.

"While Arjuna was aiming his arrow at the eye of the bird, Drona asked him: 'What do you see? Do you see these kings?' 'No, sir', replied Arjuna. 'Do you 'See me'?' 'No.' 'The tree?' 'No.' 'The bird on the tree?' 'No.' 'What do you see then?' 'Only the eye of the bird.'

"He who sees only the eye of the bird can hit the mark. He alone is clever who sees that God is real and all else is illusory. What need have I of other information? Hanuman once remarked: 'I don't know anything about the phase of the moon or the position of the stars. I only contemplate Rāma.'

Three classes of devotees

"There are three classes of devotees. The lowest one says, 'God is up there.' That is, he points to heaven. The mediocre devotee says that God dwells in the heart as the 'Inner Controller'. But the highest devotee says: 'God alone has become everything. All that we perceive is so many forms of God.' Narendra used to make fun of me and say: 'Yes, God has become all! Then a pot is God, a cup is God!' (Laughter.)

Vision of God destroys doubts

"All doubts disappear when one sees God. It is one thing to hear of God, but quite a different thing to see Him. A man cannot have one hundred per cent conviction through mere hearing. But if he beholds God face to face, then he is wholly convinced.

"Formal worship drops away after the vision of God. It was thus that my worship in the temple came to an end. I used to worship the Deity in the Kāli temple. It was suddenly revealed to me that everything is Pure Spirit. The utensils of worship, the altar, the door-frame-all Pure Spirit. Men, animals, and other living beings-all Pure Spirit. Then like a madman I began to shower flowers in all directions. Whatever I saw I worshipped.

TRAILOKYA: "Ah! How beautiful is God's creation!"

MASTER: "Oh no, it is not that. It was revealed to me in a flash. I didn't calculate about it. It was shown to me that each plant was a bouquet adorning the Universal Form of God. That was the end of my plucking flowers. I look on man in just the same way. When I see a man, I see that it is God Himself who walks on earth, as it were, rocking to and fro, like a pillow floating on the waves. The pillow moves with the waves. It bobs up and down.

Obstacles to Yoga

"The obstacle to yoga is 'woman and gold'. Yoga is possible when the mind becomes pure. The seat of the mind is between the eyebrows; but its look is fixed on the navel and the organs of generation and evacuation, that is to say, on 'woman and gold'. But through spiritual discipline the same mind looks upward.

Spiritual discipline

"What are the spiritual disciplines that give the mind its upward direction? One learns all this by constantly living in holy company. The rishis of olden times lived either in solitude or in the company of holy persons; therefore they could easily renounce 'woman and gold' and 'fix their minds on God. They had no fear nor did they mind the criticism of others.

Will-power needed for renunciation

"In order to be able to renounce, one must pray to God for the will power to do so. One must immediately renounce what one feels to be unreal. The rishis had this will-power. Through it they controlled the sense-organs. If the tortoise once tucks in its limbs, you cannot make it bring them out even by cutting it into four pieces.

Master denounces hypocrisy

"The worldly man is a hypocrite. He cannot be guileless. He professes to love God, but he is attracted by worldly objects. He doesn't give God even a very small part of the love he feels for 'woman and gold'. But he says that he loves God. (To Mani Mallick) Give up hypocrisy."

MANI: "Regarding whom, God or man?"

MASTER: "Regarding everything-man as well as God. One must not be a hypocrite.

"The longing of the worldly-minded for God is momentary, like a drop of water on a red-hot frying-pan. The water hisses and dries up in an instant. The attention of the worldly-minded is directed to the enjoyment of worldly pleasure. Therefore they do not feel yearning and restlessness for God.

Different forms of austerity

"People may observe the ekadasi in three ways. First, the 'waterless' ekadasi-they are not permitted to drink even a drop of water. Likewise, an all-renouncing religious mendicant completely gives up all forms of enjoyment. Second, while observing the ekadasi they take milk and sandesh. Likewise, a householder devotee keeps in his house simple objects of enjoyment. Third, while observing the ekadasi they eat luchi and chakka. They eat their fill. They keep a couple of loaves soaking in milk, which they will eat later on

"A man practises spiritual discipline, but his mind is on 'woman and gold'-it is turned toward enjoyment. Therefore, in his case, the spiritual discipline does not produce the right result.

"Hazra used to practise much japa and austerity here. But in the country he has his wife, children, and land. Therefore along with his Spiritual discipline he carried on the business of a broker. Such people cannot be true to their word. One moment they say they will give up fish, but the next moment they break their vow.

"Is there anything that a man will not do for money? He will even compel a brahmin or a holy man to carry a load.

"In my room sweets would turn bad; still I could not give them away to the worldly-minded. I could accept dirty water from others, but not even touch the jar of a worldly person.

Ignorance, knowledge, and Supreme Wisdom

"The jiva at first remains in a state of ignorance. He is not conscious of God, but of the multiplicity. He sees many things around him. On attaining Knowledge he becomes conscious that God dwells in all beings. Suppose a man has a thorn in the sole of his foot. He gets another thorn and takes out the first one. In other words, he removes the thorn of ajnāna, ignorance, by means of the thorn of jnāna, knowledge. But on attaining vijnāna, he discards both thorns, knowledge and ignorance. Then he talks intimately with God day and night. It is no mere vision of God.

"He who has merely heard of milk is 'ignorant'. He who has seen milk has 'knowledge'. But he who has drunk milk and been strengthened by it has attained vijnāna."

Thus the Master described his own state of mind to the devotees. He was indeed a vijnāni.

MASTER (to the devotees): "There is a difference between, a Sādhu endowed with jnāna and one endowed with vijnāna. The Jnāni Sādhu has a certain way of sitting. He twirls his moustache and asks the visitor, 'Well, sir! Have you any question to ask?' But the man who always sees God and talks to Him intimately has an altogether different nature. He is sometimes like an inert thing, sometimes like a ghoul, sometimes like a child, and sometimes like a madman.

"When he is in samādhi, he becomes unconscious of the outer world and appears inert. He sees everything to be full of Brahman-Consciousness; therefore he behaves like a ghoul. He is not conscious of the holy and the unholy. He does not observe any formal purity. To him everything is Brahman. He is not aware of filth as such. Even rice and other cooked food after a few days become like filth.

"Again, he is like a madman. People notice his ways and actions and think of him as insane. Or sometimes he is like a child-no bondage, no shame, no hatred, no hesitation, or the like.

"One reaches this state of mind after having the vision of God. When a boat passes by a magnetic hill, its screws and nails become loose and drop out. Lust, anger, and the other passions cannot exist after the vision of God.

"It is no longer possible for the man who has seen God to beget children and perpetuate the creation. When a grain of paddy is sown it grows into a plant; but a grain of boiled paddy does not germinate.

"To realize God is the one goal of life. While aiming his arrow at the mark, Arjuna said, 'I see only the eye of the bird and nothing else-not the kings, not the trees, not even the bird itself.'

"The realization of God is enough for me. What does it matter if I don't know Sanskrit?

Mahimacharan recited, quoting from the Nārada Pancharatra:

What need is there of penance if God is worshipped with love?
What is the use of penance if God is not worshipped with love?
What need is there of penance if God is seen within and without?
What is the use of penance if God is not seen within and without?

MASTER: "Recite that part also-'Obtain from Him the love of God'."

Mahima recited:

O Brahman! O my child! Cease from practising further penances.
Hasten to Sankara, the Ocean of Heavenly Wisdom;
Obtain from Him the love of God, the pure love praised by devotees,
Which snaps in twain the shackles that bind you to the world.

Signs of Knowledge

MASTER: "There are two signs of knowledge. First, an unshakable buddhi. No matter how many sorrows, afflictions, dangers, and obstacles one may be faced with, one's mind does not undergo any change. It is like the blacksmith's anvil, which receives constant blows from the hammer and still remains unshaken. And second, manliness-very strong grit. If lust and anger injure a man, he must renounce them once for all. If a tortoise once tucks in its limbs, it won't put them out again though you may cut it into four pieces.

Two kinds of renunciation

(To Thakur Dada and the others) There are two kinds of renunciation: intense and feeble. Feeble renunciation is a slow process; one moves in a slow rhythm. Intense renunciation is like the sharp edge of a razor. It cuts the bondage of māyā easily and at once.

"One farmer labours for days to bring water from the lake to his field. But his efforts are futile because he has no grit. Another farmer, after labouring for two or three days, takes a vow and says, 'I will bring water into my field today, and not till then will I go home.' He puts aside all thought of his bath or his meal. He labours the whole day and feels great joy when in the evening he finds water entering his field with a murmuring sound. Then he goes home and says to his wife: 'Now give me some oil. I shall take my bath.' After finishing his bath and his meal he lies down to sleep with a peaceful mind.

"A certain woman said to her husband: 'So-and-so has developed a spirit of great dispassion for the world, but I don't see anything of the sort in you. He has sixteen wives. He is giving them up one by one.' The husband, with a towel in his shoulder, was going to the lake for his bath. He said to his wife: 'You are crazy! He won't be able to give up the world. Is it ever possible to renounce bit by bit? I can renounce. Look! Here I go.' He didn't stop even to settle his household affairs. He left home just as he was, the towel on his shoulder, and went away. That is intense renunciation.

"There is another kind of renunciation, called 'Markata Vairāgya', 'monkey renunciation'. A man, harrowed by distress at home, puts on an ochre robe and goes away to Benares. For many days he does not send home any news of himself. Then he writes to his people: 'Don't be worried about me. I have got a job here.'

"There is always trouble in family life. The wife may be disobedient. Perhaps the husband earns only twenty rupees a month. He hasn't the means to perform the 'rice-eating ceremony' for his baby. He cannot educate his son. The house is dilapidated. The roof leaks and he hasn't the money to repair it.

Advantage of a householder's life

"Therefore when the youngsters come here I ask them whether they have anyone at home. (To Mahima) Why should householders renounce the world? What great troubles the wandering monks pass through! The wife of a certain man said to him: 'You want to renounce the world? Why? You will have to beg morsels from eight different homes. But here you get all your food at one place. Isn't that nice?'

"Wandering monks, while searching for a sadavrata, may have to go six miles out of their way. I have seen them travelling along the regular road after their pilgrimage to Puri and making a detour to find an eating-place.

"You are leading a householder's life. That is very good. It is like fighting from a fort. There are many disadvantages in fighting in an open field. So many dangers, too. Bullets may hit you.

"But one should spend some time in solitude and attain Knowledge. Then one can lead the life of a householder. Janaka lived in the world after attaining Knowledge. When you have gained it, you may live anywhere. Then nothing matters."

MAHlMA: "Sir, why does a man become deluded by worldly objects?"

MASTER: "It is because he lives in their midst without having realized God. Man never succumbs to delusion after he has realized God. The moth no longer enjoys darkness if it has once seen the light

Practice of continence

"To be able to realize God, one must practise absolute continence. Sages like Sukadeva are examples of an urdhvareta. Their chastity was absolutely unbroken. There is another class, who previously have had discharges of semen but who later on have controlled them. A man controlling the seminal fluid for twelve years develops a special power. He grows a new inner nerve called the nerve of memory. Through that nerve he remembers all, he understands all.

"Loss of semen impairs the strength. But it does not injure one if one loses it in a dream. That semen one gets from food. What remains after nocturnal discharge is enough. But one must not know a woman.

"The semen that remains after nocturnal discharge is very 'refined'. The Lahas kept jars of molasses in their house. Every jar had a hole in it. After a year they found that the molasses had crystallized like sugar candy. The unnecessary watery part had leaked out through the hole.

Sannyasi's absolute self-control

"A sannyasi must absolutely renounce woman. You are already involved; but that doesn't matter.

"A sannyasi must not look even at the picture of a woman. But this is too difficult for an ordinary man. Sa, re, ga, ma, pa, dha, ni are the seven notes of the scale. It is not possible to keep your voice on 'ni' a long time.

"To lose semen is extremely harmful for a sannyasi. Therefore he must live so carefully that he will not have to see the form of a woman. He must keep himself away from a woman even if she is a devotee of God. It is injurious for him to look even at the picture of a woman. He will lose semen in a dream, if not in the waking state.

"A sannyasi may have control over his senses, but to set an example to mankind he should not talk with women. He must not talk to one very long, even if she is a devotee of God. .

"Living as a sannyasi is like observing the ekadasi without drinking even a drop of water. There are two other ways of observing the day. You may eat fruit or take luchi. and curry. With the luchi and curry you may also take slices of bread soaked in milk. (All laugh.)

MASTER (to Mahima): "What I said about aspirants practising continence is true. Without chastity one cannot assimilate these teachings.

"Once a man said to Chaitanya: 'You give the devotees so much instruction. Why don't they make much progress?' Chaitanya said: 'They dissipate their powers in the company of women. That is why they cannot assimilate spiritual instruction. If one keeps water in a leaky jar, the water escapes little by little through the leak.' "

Mahima and the other devotees remained silent. After a time Mahima said, "Please pray to God for us that we may acquire the necessary strength."

MASTER: "Be on your guard even now. It is difficult, no doubt, to check the torrent in the rainy season. But a great deal of water has gone out. If you build the embankment now it will stand.

"A man cannot see God unless he gives his whole mind to Him. The mind is wasted on 'woman and gold'. Take your own case. You have children and are occupied with the theatre. The mind cannot be united with God on account of these different activities.

"As long as there is bhoga, there will be less of yoga. Furthermore, bhoga begets suffering. It is said in the Bhagavata that the Avadhuta chose a kite as one of his twenty-four gurus. The kite had a fish in its beak; so it was surrounded by a thousand crows. Whichever way it flew with the fish, the crows pursued it crying, 'Caw! Caw!' When all of a sudden the fish dropped from its beak, the crows flew after the fish, leaving the kite alone.

"The 'fish' is the object of enjoyment. The 'crows' are worries and anxiety. Worries and anxiety are inevitable with enjoyment. No sooner does one give up enjoyment than one finds peace.

MASTER: "Proof? God can be seen. By practising spiritual discipline one sees God, through His grace. The rishis directly realized the Self. One cannot know the truth about God through science. Science gives us information only about things perceived by the senses, as for instance: this material mixed with that material gives such and such a result, and that material mixed with this material gives such and such a result.

"For this reason a man cannot comprehend spiritual things with his ordinary intelligence. To understand them he must live in the company of holy persons. You learn to feel the pulse by living with a physician."

ACTOR: "Yes, sir. Now I understand."

MASTER: "You must practise tapasya. Only then can you attain the goal. It will avail you nothing even if you learn the texts of the scriptures by heart. You cannot become intoxicated by merely saying 'siddhi' over and over. You must swallow some.

"One cannot explain the vision of God to others. One cannot explain conjugal happiness to a child five years old."

Means of Self-realization

MASTER (to the actor): "You asked me about Self-realization. Longing is the means of realizing Ātman. A man must strive to attain God with all his body, with all his mind, and with all his speech. Because of an excess of bile one gets jaundice. Then one sees everything as yellow; one perceives no colour but yellow. Among you actors, those who take only the roles of women acquire the nature of a woman; by thinking of woman your ways and thoughts become womanly. Just so, by thinking day and night of God one acquires the nature of God.

"The mind is like white linen just returned from the laundry. It takes on the colour you dip it in."

ACTOR: "But it must first be sent to the laundry."

MASTER: "Yes. First is the purification of the mind. Afterwards, if you direct the mind to the contemplation of God, it will be coloured by God-

Consciousness. Again, if you direct the mind to worldly duties, such as the acting of a play, it will be coloured by worldliness."

"The aspirant does not attain the Knowledge of Brahman as long as he is conscious of his ego. The ego comes under one's control after one has obtained the Knowledge of Brahman and seen God. Otherwise the ego cannot be controlled. It is difficult to catch one's own shadow. But when the sun is overhead, the shadow is within a few inches of the body."

A DEVOTEE: "What is the vision of God like?"

MASTER : "Haven't you seen a theatrical performance? The people are engaged in conversation, when suddenly the curtain goes up. Then the entire mind of the audience is directed to the play. The people don't look at other things any longer. Samādhi is to go within oneself like that. When the curtain is rung down, people look around again. Just so, when the, curtain of māyā falls, the mind becomes externalized.

"The thing is somehow to unite the mind with God. You must not forget Him, not even once. Your thought of Him should be like the flow of oil, without any interruption. If you worship with love even a brick or stone as God, then through His grace you can see Him.

"Remember what I have just said to you. One should perform such worship as the Śiva Puja. Once the mind has become mature, one doesn't have to continue formal worship for long. The mind then always remains united with God; meditation and contemplation become a constant habit of mind."

Difficulties of householder's life

"I said to Keshab: 'It is extremely difficult to realize God while leading a worldly life. How can a typhoid patient be cured if he is kept in a room where tamarind, pickle, and jars of water are kept? Therefore one should go into solitude now and then to practise spiritual discipline. When the trunk of a tree becomes thick and strong, an elephant can be tied to it; but a young sapling is eaten by cattle.' That is why Keshab would say in his lectures, 'Live in the world after being strengthened in spiritual life.'

A DEVOTEE: "How can a man get rid of his ego?"

MASTER: "You cannot get rid of it until you have realized God. If you find a person free from ego, then know for certain that he has seen God."

Harmless ego

DEVOTEE: "Does the ego disappear altogether after the realization of God?"

MASTER: "Yes, sometimes God totally effaces the ego of His devotee, as in the state of samādhi.

But in many cases He keeps a trace of ego. But that doesn't injure anybody. It is like the ego of a child. A five-year-old child no doubt says 'I', but that ego doesn't harm anybody. At the touch of the philosopher's stone, steel is turned into gold; the steel sword becomes a sword of gold.

The gold sword has the form of a sword, no doubt, but it cannot injure anybody. One cannot cut anything with a gold sword.

As you develop love for God, your worldly activities become fewer and fewer of themselves. And you lose all interest in them. Can one who has tasted a drink made of sugar candy enjoy a drink made of ordinary molasses?"

Rituals prepare the way for divine love

"Without having realized God one cannot give up rituals altogether. How long should one practise the sandhya and other forms of ritualistic worship? As long as one does not shed tears of joy at the name of God and feel a thrill in one's body. You will know that your ritualistic worship has come to an end when your eyes become filled with tears as you repeat 'Om Rāma'. Then you do not have to continue your sandhya or other rituals.

"When the fruit appears the blossom drops off. Love of God is the fruit, and rituals are the blossom. When the daughter-in-law of the house becomes pregnant, she cannot do much work. Her mother-in-law gradually lessens her duties in the house. When her time arrives she does practically nothing. And after the child is born her only work is to play with it. She doesn't do any household duties at all. The sandhya merges in the Gayatri, the Gayatri in Om, and, Om in samādhi. It is like the sound of a bell: t-a-m. The yogi, by following in the trail of the sound Om, gradually merges himself in the Supreme Brahman. His sandhya and other ritualistic duties disappear in samādhi. Thus the duties of the Jnāni come to an end."

Difficulties of the paths of jnāna and karma

"The path of karma is very difficult. First of all, as I have just said, where will one find the time for it nowadays? Where is the time for a man to perform his duties as enjoined in the scriptures? Man's life is short in this age. Further, it is extremely difficult to perform one's duties in a spirit of detachment, without craving the result. One cannot work in such a spirit without first having realized God. Attachment to the result somehow enters the mind, though you may not be aware of it.

"To follow jnanayoga in this age is also very difficult. First, a man's life depends entirely on food. Second, he has a short span of life. Third, he can by no means get rid of body-consciousness; and the Knowledge of Brahman is impossible without the destruction of body-consciousness. The Jnāni says: 'I am Brahman; I am not the body. I am beyond hunger and thirst, disease and grief, birth and death, pleasure and pain.' How can you be a Jnāni if you are conscious of disease, grief, pain, pleasure, and the like? A thorn enters your flesh, blood flow from the wound, and you suffer very badly from the pain; but nevertheless, if you are a Jnāni you must be able to say: 'Why, there is no thorn in my flesh at all. Nothing is the matter with me'

"Therefore bhaktiyoga is prescribed for this age. By following this path one comes to God more easily than by following the others. One can undoubtedly, reach God by following the paths of jnāna and karma, but they are very difficult paths

"Live in the world like an ant. The world contains a mixture of truth and untruth, sugar and sand. Be an ant and take the sugar.

"Again, the world is a mixture of milk and water, the bliss of God-Consciousness and the pleasure of sense-enjoyment. Be a swan and drink the milk, leaving the water aside.

"Live in the world like a waterfowl. The water clings to the bird, but the bird shakes it off. Live in the world like a mudfish. The fish lives in the mud, but its skin is always bright and shiny.

"The world is indeed a mixture of truth and make-believe. Discard the make-believe and take the truth."

"But seeing is far better than hearing. Then all doubts disappear. It is true that many things are recorded in the scriptures; but all these are useless without the direct realization of God, without devotion to His Lotus Feet, without purity of heart. The almanac forecasts the rainfall of the year. But not a drop of water will you get by squeezing the almanac. No, not even one drop.

"How long should one reason about the texts of the scriptures? So long as one does not have direct realization of God. How long does the bee buzz about? As long as it is not sitting on a flower. No sooner does it light on a flower and begin to sip honey than it keeps quiet.

The nature of jnanis and vijnanis

"The Jnāni reasons about the world through the process of 'Neti, neti', 'Not this, not this'. Reasoning in this way, he at last comes to a state of Bliss, and that is Brahman. What is the nature of a Jnāni? He behaves according to scriptural injunctions.

"Once I was taken to Chanak and saw some sādhus there. Several of them were sewing. (All laugh.) At the sight of us they threw aside their sewing. They sat straight, crossing their legs, and conversed with us. (All laugh.)

"But jnanis will not talk about spiritual things without being asked. They will inquire, at first, about such things as your health and your family.

"But the nature of the vijnāni is different. He is unconcerned about anything. Perhaps he carries his wearing-cloth loose under his arm, like a child; or perhaps the cloth has dropped from his body altogether.

"The man who knows that God exists is called a Jnāni. A Jnāni is like one who knows beyond a doubt that a log of wood contains fire. But a vijnāni is he who lights the log, cooks over the fire, and is nourished by the food. The eight fetters have fallen from the vijnāni. He may keep merely the appearance of lust, anger, and the rest."

PUNDIT: "The knots of his heart are cut asunder; all his doubts are destroyed."

MASTER: "Yes. Once a ship sailed into the ocean. Suddenly its iron joints, nails, and screws fell out. The ship was passing a magnetic hill, and so all its iron was loosened.

A DEVOTEE: "Does the body remain even after the realization of God?"

MASTER: "The body survives with some so that they may work out their prarabdha karma or work for the welfare of others. By bathing in the Ganges a man gets rid of his sin and attains liberation. But if he happens to be blind, he doesn't get rid of his blindness. Of course, he escapes future births, which would otherwise be necessary for reaping the results of his past sinful karma. His present body remains alive as long as its momentum7 is not exhausted; but future births are no longer possible. The wheel moves as long as the impulse that has set it in motion lasts. Then it comes to a stop. In the case of such a person, passions like lust and anger are burnt up. Only the body remains alive to perform a few actions."

The vijnāni is fearless and joyous

"Teachers like Nārada belong to the class of the vijnāni. They were much more courageous than the other rishis. They are like an expert satrancha-player. You must have noticed how he shouts, as he throws the dice: 'What do I want? Six? No, five! Here is five!' And every time he throws the dice he gets the number he wants. He is such a clever player! And while playing he even twirls his moustaches.

"A mere Jnāni trembles with fear. He is like an amateur satrancha-player. He is anxious to move his pieces somehow to the safety zone, where they won't be overtaken by his opponent. But a vijnāni isn't afraid of anything. He has realized both aspects of God: Personal and Impersonal. He has talked with God. He has enjoyed the Bliss of God.

"It is a joy to merge the mind in the Indivisible Brahman through contemplation. And it is also a joy to keep the mind on the Lila, the Relative, without dissolving it in the Absolute.

"A mere Jnāni is a monotonous person. He always analyses, saying: 'It is not this, not this. The world is like a dream.' But I have 'raised both my hands'. Therefore I accept everything.

"The path of knowledge and discrimination is difficult indeed. Parvati, the Divine Mother, revealed Her various forms to Her father and said, 'Father, if you want Brahmajnana, then live in the company of holy men.'

"Brahman cannot be described in words. It is said in the Rāma Gitā that Brahman has only been indirectly hinted at by the scriptures. When one speaks about the 'cowherd village on the Ganges', one indirectly states that the village is situated on the bank of the Ganges.

"Why shouldn't a man be able to realize the formless Brahman? But it is extremely difficult. He cannot if he has even the slightest trace of worldliness. He can be directly aware of Brahman in his inmost consciousness only when he renounces all sense-objects―form, taste, smell, touch, and sound and only when his mind completely stops functioning. And then too, he knows only this much of Brahman―that It exists."

Quoting from an Upanishad, the pundit said, "It is to be experienced only as Existence."

MASTER: "He has such a nice nature. You find no difficulty in driving a nail into a mud wall. But its point breaks if you try to drive it against a stone; and still it will not pierce it. There are people whose spiritual consciousness is not at all awakened even though they hear about God a thousand times. They are like a crocodile, on whose hide you cannot make any impression with a sword "

MASTER: "You see, there is no need to read too much of the scriptures. If you read too much you will be inclined to reason and argue. Nangta used to teach me thus: What you get by repeating the word 'Gitā' tell times is the essence of the book. In other words, if you repeat 'Gitā' ten times it is reversed into 'tagi', which indicates renunciation.

"Yes, the way to realize God is through discrimination, renunciation, and yearning for Him. What kind of yearning? One should yearn for God as the cow, with yearning heart, runs after its calf."

PUNDIT: "The same thing is said in the Vedas: 'O God, we call on Thee as the cow lows for the calf.'"

MASTER: "Add your tears to your yearning. And if you can renounce everything through discrimination and dispassion, then you will be able to see God. That yearning brings about God-intoxication, whether you follow the path of knowledge or the path of devotion. The sage Durvasa was mad with the Knowledge of God.

"There is a great deal of difference between the knowledge of a householder and that of an all-renouncing sannyasi. The householder's knowledge is like the light of a lamp, which illumines only the inside of a room. He cannot see anything, with the help of such knowledge, except his own body and his immediate family. But the knowledge of the all-renouncing monk is like the light of the sun. Through that light he can see both, inside and outside the room. Chaitanyadeva's knowledge had the brilliance of the sun-the sun of Knowledge. Further, he radiated the soothing light of the moon of Devotion. He was endowed with both-the Knowledge of Brahman and ecstatic love of God.

To the pundit) "One can attain spiritual consciousness through both affirmation and negation. There is the positive path of love and devotion, and there is the negative path of knowledge and discrimination. You are preaching the path of knowledge. But that creates a very difficult situation: there the guru and the disciple do not see each other. Sukadeva went to Janaka for instruction about the Knowledge of Brahman. Janaka said to him: 'You must pay me the guru's fee beforehand. When you attain the knowledge of Brahman you won't pay me the fee, because the knower of Brahman sees no difference between the guru and the disciple.'

Different stages of divine love

"Both negation and affirmation are ways to realize one and the same goal. Infinite are the opinions and infinite are the ways. But you must remember one thing. The injunction is that the path of devotion described by Nārada is best suited to the Kaliyuga. According to this path, first comes bhakti; then bhava, when bhakti is mature. Higher than bhava are mahabhava and prema. An ordinary mortal does not attain mahabhava and prema. He who has achieved these has realized the goal, that is to say, has attained God."

PUNDIT : "In expounding religion one has to use a great many words."

MASTER: "While preaching, eliminate the 'head and tail', that is to say, emphasize only the essentials."

Intoxicated With ecstatic love, the Master said: "How long should one perform devotions? So long as one's mind does not merge in God while repeating Om."

Renunciation, true and false

Sri Ramakrishna had now regained full consciousness of the world, and he continued: "There are many kinds of renunciation. One of them may be called 'Markata Vairāgya', 'Monkey Renunciation'. It is a false renunciation stimulated by the afflictions of the world. That renunciation doesn't last long. Then there is real renunciation. A man with everything in the world, lacking nothing, feels all to be unreal.

"It is not possible to acquire renunciation all at once. The time factor must be taken into account. But it is also true that a man should hear about it. When the right time comes, he will say to himself, 'Oh yes, I heard about this.'

"You must also remember another thing. By constantly hearing about renunciation one's desire for worldly objects gradually wears away. One should take rice-water in small doses to get rid of the intoxication of liquor. Then one gradually becomes normal.

"An aspirant entitled to the Knowledge of God is very rare. It is said in the Gitā that one in thousands desires to know God, and again, that among thousands who have such a desire, only one is able to know Him."

A devotee quoted the text from the Gitā.

MASTER: "As your attachment to the world diminishes, your spiritual knowledge will increase. Attachment to the world means attachment to 'woman and gold'.

Prema, the rarest love of God

"It is not given to everybody to feel prema, ecstatic love of God. Chaitanya experienced it. An ordinary man can at the most experience bhava. Only the Isvarakotis, such as Divine Incarnations, experience prema. When prema is awakened the devotee not only feels the world to be unreal, but forgets even the body, which everyone loves so intensely.

"In a Persian book it is said that inside the skin is the flesh, inside the flesh the bone, inside the bone the marrow, and so on, but that prema is the innermost of all. One becomes soft and tender through prema. On account of this prema, Krishna became tribhanga.

"Prema is the rope by which you can tether God, as it were. Whenever you want to see Him you have merely to pull the rope. Whenever you call Him, He will appear before you.

"The mature stage of bhakti is bhava. When one attains it one remains speechless, thinking of Satchidananda. The feeling of an ordinary man can go only that far. When bhava ripens it becomes mahabhava. Prema is the last. You know the difference between a green mango and a ripe one. Unalloyed love of God is the essential thing. All else is unreal.

"Once Rāma was pleased with the prayer of Nārada and told him to ask for a boon. Nārada prayed for pure love and said further, 'O Rāma, please grant that I may not be deluded by Thy world-bewitching māyā.' Rāma said: 'That is all right. But ask for something else.' Nārada replied: 'I don't want anything else. I pray only for pure love.'

How to attain pure love of God
"How can a devotee attain such love? First, the company of holy men. That awakens śraddhā, faith in God. Then comes nishtha, single-minded devotion to the Ideal. In that stage the devotee does not like to hear anything but talk about God. He performs only those acts that please God. After nishtha comes bhakti, devotion to God; then comes bhava. Next mahabhava, then prema, and last of all the attainment of God Himself. Only for Isvarakotis, such as the Incarnations, is it possible to have mahabhava or prema.

How to attain pure love of God

"The knowledge of a worldly person, the knowledge of a devotee, and the Knowledge of an Incarnation are by no means of the same degree. The knowledge of a worldly person is like the light of an oil lamp, which shows only the inside of a room. Through such knowledge he eats and drinks, attends to household duties, protects his body, brings up his children, and so on.

"The knowledge of a devotee is like the light of the moon, which illumines objects both inside and outside a room. But such light does not enable him to see a distant or a very minute object.

"The Knowledge of an Incarnation of God is like the light of the sun. Through that light the Incarnation sees everything, inside and outside, big and small.

"The mind of a worldly person is, no doubt, like muddy water; but it can be made clear by a purifying agent. Discrimination and renunciation are the purifying agent."

Signs of a perfect soul

"According to the Śakti cult the siddha is called a koul, and according to the Vedānta, a paramahamsa. The Bauls call him a sai. They say, 'No one is greater than a sai.' The sai is a man of supreme perfection. He doesn't see any differentiation in the world. He wears a necklace, one half made of cow bones and the other of the sacred tulsi-plant. He calls the Ultimate Truth 'Ālekh', the 'Incomprehensible One'. The Vedas call It 'Brahman'. About the jivas the Bauls say, 'They come from Ālekh and they go unto Ālekh.'

That is to say, the individual soul has come from the Unmanifest and goes back to the Unmanifest. The Bauls will ask you, 'Do you know about the wind?' The 'wind' means the great currrent that one feels in the subtle nerves, Ida, Pingala, and Sushumna, when the Kundalini is awakened. They will ask you further, 'In which station are you dwelling?' According to them there are six 'stations',

corresponding to the six psychic centres of Yoga. If they say that a man dwells in the 'fifth station', it means that his mind has climbed to the fifth centre, known as the Viśuddha chakra. (To M.) At that time he sees the Formless."

MASTER (to the devotees): "The ebb-tide and flood-tide are indeed amazing. But notice one thing. Near the sea you see ebb-tide and flood-tide in a river, but far away from the sea the river flows in one direction only. What does this mean? Try to apply its significance to your spiritual life. Those who live very near God feel within them the currents of bhakti, bhava, and the like. In the case of a few―the Isvarakotis, for instance―one sees even mahabhava and prema.

Signs of a real devotee

There is an ocean of difference between a real all-renouncing devotee of God and a householder devotee. A real sannyāsi, a real devotee who has renounced the world, is like a bee. The bee will not light on anything but a flower. It will not drink anything but honey.

But a devotee leading the worldly life is like a fly. The fly sits on a festering sore as well as on a sweetmeat. One moment he enjoys a spiritual mood, and the next moment he is beside himself with the pleasure of 'woman and gold'.

"A devotee who has really and truly renounced all for God is like the chatak bird. It will drink only the rain-water that falls when the star Svati is in the ascendant. It will rather die of thirst than touch any other water, though all around there may lie seven oceans and rivers full to the brim with water. An all-renouncing devotee will not touch 'woman and gold'. He will not keep 'woman and gold' near him lest he should feel attached."

He alone who, after reaching the Nitya, the Absolute, can dwell in the Lila, the Relative, and again climb from the Lila to the Nitya, has ripe knowledge and devotion. Sages like Nārada cherished love of God after attaining the Knowledge of Brahman. This is called vijnāna.

SADHAKA: "Is it possible to see God?"

MASTER: "He is unknowable by the mind engrossed in worldliness. One cannot attain God if one has even a trace of attachment to 'woman and gold'. But He is knowable by the pure mind and the pure intelligence―the mind and intelligence that have not the slightest trace of attachment. Pure Mind, Pure Intelligence, Pure Ātman, are one and the same thing."

SADHAKA: "But the scriptures say, 'From Him words and mind return baffled.' He is unknowable by mind and words."

MASTER: "Oh, stop! One cannot understand the meaning of the scriptures without practising spiritual discipline. What will you gain by merely uttering the word 'siddhi'? The pundits glibly quote the scriptures; but what will that accomplish? A man does not become intoxicated even by rubbing siddhi on his body; he must swallow it. What is the use of merely repeating, 'There is butter in the milk'?

Turn the milk into curd and churn it. Only then will you get butter."

SADHAKA: "You talk about churning butter. But you too are quoting the scriptures."

MASTER: "What will one gain by merely quoting or hearing the scriptures? One must assimilate them. The almanac makes a forecast of the rainfall for the year, but you won't get a drop by squeezing its pages."

SADHAKA: "You talk about churning butter. Have you done it yourself?"

MASTER: "You don't have to bother about what I have or haven't done. Besides, it is very difficult to explain these things to others.

Suppose someone asks you, 'What does ghee taste like?' Your answer will be, 'Ghee tastes like ghee.'

"To understand these things one needs to live with holy men, just as to understand the pulse of bile, of phlegm, and so on, one needs to live with a physician."

SADHAKA: "There are some people who are irritated by others' company."

MASTER: "That happens only after the attainment of Knowledge, after the realization of God. Shouldn't a beginner live in the company of holy men?"

The sadhaka sat in silence a few moments. Then he said with some irritation: "Please tell me whether you have realized God either directly or intuitively. You may answer me if you are able, or you may keep silent if you wish." The Master said with a smile: "What shall I say? One can only give a hint."

The upadhis, limitations, drop when one attains Knowledge.

PRIYA: "But the mind is not under my control."

MASTER: "How is that? There is such a thing as abhyiisayoga, yoga through practice. Keep up the practice and you will find that your mind will follow in whatever direction you lead it. The mind is like a white cloth just returned from the laundry. It will be red if you dip it in red dye and blue if you dip it in blue. It will have whatever colour you dip it in.

Advice to Hazra - Scriptures and sadhana

(To Hazra) "If there is knowledge of one, there is also knowledge of many. What will you achieve by mere study of the scriptures? The scriptures contain a mixture of sand and sugar, as it were. It is extremely difficult to separate the sugar from the sand. Therefore one should learn the essence of the scriptures from the teacher or from a sādhu. Afterwards what does one care for books?

(To the devotees) "Gather all the information and then plunge in. Suppose a pot has dropped in a certain part of a lake. Locate the spot and dive there.

"One should learn the essence of the scriptures from the guru and then practise sadhana. If one rightly follows spiritual discipline, then one directly sees God. The discipline is said to be rightly followed only when one plunges in. What will a man gain by merely reasoning about the words of the scriptures? Ah, the fools! They reason themselves to death over information about the path. They never take the plunge. What a pity!

"You may say, even though you dive deep you are still in danger of sharks and crocodiles, of lust and anger. But dive after rubbing your body with turmeric powder; then sharks and crocodiles will not come near you. The turmeric is discrimination and renunciation.

Master's spiritual practice

(To the devotees) "God made me pass through the disciplines of various paths. First according to the Purana, then according to the Tantra. I also followed the disciplines of the Vedas. At first I practised sadhana in the Panchavati. I made a grove of tulsi-plants and used to sit inside it and meditate. Sometimes I cried with a longing Heart, 'Mother! Mother!' Or I again, 'Rāma! Rāma!'

"While repeating the name of Rāma, I sometimes assumed the attitude of Hanuman and fixed a tail to the lower end of my backbone. I was in a God-intoxicated state. At that time I used to put on a silk robe and worship the Deity. What joy I experienced in that worship!

"I practised the discipline of the Tantra under the bel-tree. At that time I could see no distinction between the sacred tulsi and any other plant. In that state I sometimes ate the leavings from a jackal's meal, food that had been exposed the whole night, part of which might have been eaten by snakes or other creatures. Yes, I ate that stuff. "Sometimes I rode on a dog and fed him with luchi, also eating part of the bread myself. I realized that the whole world was filled with God alone. One cannot have spiritual realization without destroying ignorance; so I would assume the attitude of a tiger and devour ignorance.

"While practising the disciplines of the Vedas, I became a sannyasi. I used to lie down in the chandni and say to Hriday: 'I am a sannyasi. I shall take my meals here.'

"I vowed to the Divine Mother that I would kill myself if I did not see God. I said to Her: 'O Mother, I am a fool. Please teach me what is contained in the Vedas, the Puranas, the Tantras, and the other scriptures.' The Mother said to me, 'The essence of the Vedānta is that Brahman alone is real and the world illusory.'The Satchidananda Brahman described in the Vedas is the Satchidananda Śiva of

the Tantra and the Satchidananda Krishna of the Purana. The essence of the Gitā is what you get by repeating the word ten times. It is reversed into 'tagi', which indicates renunciation.

"After the realization of God, how far below lie the Vedas, the Vedānta, the Purana, the Tantra! (To Hazra) I cannot utter the word 'Om' in samādhi. Why is that? I cannot say 'Om' unless I come down very far from the state of samādhi.

"I had all the experiences that one should have, according to the scriptures, after one's direct perception of God. I behaved like a child, like a madman, like a ghoul, and like an inert thing.

"I saw the visions described in the scriptures. Sometimes I saw the universe filled with sparks of fire. Sometimes I saw all the quarters glittering with light, as if the world were a lake of mercury. Sometimes I saw the world as if made of liquid silver. Sometimes, again, I saw all the quarters illumined as if with the light of Raman candles. So you see my experiences tally with those described in the scriptures.

"It was revealed to me further that God Himself has become the universe and all its living beings and the twenty-four cosmic principles. It is like the process of evolution and involution.

"Oh, what a state God kept me in at that time! One experience would hardly be over before another overcame me. It was like the movement of the husking-machine: no sooner is one end down than the other goes up.

"I would see God in meditation, in the state of samādhi, and I would see the same God when my mind came back to the outer world. When looking at this side of the mirror I would see Him alone, and when looking on the reverse side I saw the same God."

The devotees listened to these words with rapt attention.

Occult powers

"It is very troublesome to possess occult powers. Nangta taught me this by a story. A man who had acquired occult powers was sitting on the seashore when a storm arose. It caused him great discomfort; so he said, 'Let the storm stop.' His words could not remain unfulfilled. At that moment a ship was going full sail before the wind. When the storm ceased abruptly the ship capsized and sank. The passengers perished and the sin of causing their death fell to the man. And because of that sin he lost his occult powers and went to hell.

"Once upon a time a sādhu acquired great occult powers. He was vain about them. But he was a good man and had some austerities to his credit. One day the Lord, disguised as a holy man, came to him and said, 'Revered sir, I have heard that you have great occult powers.' The sādhu received the Lord cordially and offered him a seat. Just then an elephant passed by. The Lord, in the disguise of the holy man, said to the sādhu, 'Revered sir, can you kill this elephant if you like?' The sādhu said, 'Yes, it is possible.' So saying, he took a pinch of dust, muttered some mantras over it, and threw it at the elephant. The beast struggled awhile in pain and then dropped dead. The Lord said: 'What power you have! You have killed the elephant!' The sādhu laughed. Again the Lord spoke: 'Now can you revive the elephant?' 'That too is possible', replied the sādhu. He threw another pinch of charmed dust at the beast. The elephant writhed about a litle and came back to life. Then the Lord said: 'Wonderful is your power. But may I ask you one thing? You have killed the elephant and you have revived it. But what has that done for you? Do you feel uplifted by it? Has it enabled you to realize God?' Saying this the Lord vanished.

"Subtle are the ways of dharma. One cannot realize God if one has even the least trace of desire. A thread cannot pass through the eye of a needle if it has the smallest fibre sticking out.

"Krishna said to Arjuna, 'Friend, if you want to realize Me, you will not succeed if you have even one of the eight occult powers.' This is the truth. Occult power is sure to beget pride, and pride makes one forget God.

"Once a cross-eyed rich man came here. He said to me: 'You are a paramahamsa. That is good. You must perform a swastyayana ceremony for me.' What a small-minded person he was! He called me a paramahamsa and yet wanted me to perform that ceremony. To secure welfare by means of the swastyayana is to exercise occult power.

"An egotistic person cannot realize God. Do you know what egotism is like? It is like a high mound, where rain-water cannot collect: the water runs off. Water collects in low land. There seeds sprout and grow into trees. Then the trees bear fruit.

"Therefore I say to Hazra, 'Never think that you alone have true understanding and that others are fools.' One must love all. No one is a stranger. It is Hari alone who dwells in all beings. Nothing exists without Him.

"The Lord said to Prahlada, 'Ask a boon of Me.' 'I have seen You', replied Prahlada. 'That is enough. I don't need anything else.' But the Lord insisted. Thereupon Prahlada said, 'If You must give me a boon, let it be that those who have tortured me may not have to suffer punishment.' The meaning of those words is that it was God who tortured Prahlada in the form of his persecutors, and, if they suffered punishment, it would really be God who suffered.

"That is the advice of the worldly-wise: Do 'this' as well as 'that'. When the worldly man teaches spirituality he always advises a compromise between the world and God."

Advice to householders

"Live in the world like a maidservant in a rich man's house. She performs all the household duties, brings up her master's child, and speaks of him as 'my Hari'. But in her heart she knows quite well that neither the house nor the child belongs to her. She performs all her duties, but just the same her mind dwells on her native place. Likewise, do your worldly duties but fix your mind on God. And know that house, family, and son do not belong to you; they are God's. You are only His servant.

"I ask people to renounce mentally. I do not ask them to give up the world. If one lives in the world unattached and seeks God with sincerity, then one is able to attain Him.

(To Vijay) "There was a time when I too would meditate on God with my eyes closed. Then I said to myself: 'Does God exist only when I think of Him with my eyes closed? Doesn't He exist when I look around with my eyes open?' Now, when I look around with my eyes open, I see that God dwells in all beings. He is the Indwelling Spirit of all-men, animals and other living beings, trees and plants, sun and moon, land and water.

Difference between ordinary men and Incarnations

"There are different planes of consciousness: the gross, the subtle, the causal, and the Great Cause. Entering the Mahakarana, the Great Cause, one becomes silent; one cannot utter a word.

"But an Isvarakoti, after attaining the Great Cause, can come down again to the lower planes. Incarnations of God, and others like them, belong to the class of the Isvarakotis. They climb up, and they can also come down. They climb to the roof, and they can come down again by the stairs and move about on a lower floor. It is a case of negation and affirmation. There is, for instance, the seven-storey palace of a king. Strangers have access only to the lower apartments; but the prince, who knows the palace to be his own, can move up and down from floor to floor. There is a kind of rocket that throws out sparks in one pattern and then seems to go out. After a moment it makes another pattern, and then still another. There is no end to the patterns it can make. But there is another kind of rocket that, when it is lighted, makes only a dull sound, throws out a few sparks, and then goes out altogether. Like this second kind, an ordinary jiva, after much spiritual effort, can go to a higher plane; but he cannot come down to tell others his experiences. After much effort he may go into samādhi; but he cannot climb down from that state or tell others what he has seen there.

Nature of the ever-perfect

"There is a class of devotees, the nityasiddhas, the ever-perfect. From their very birth they seek God. They do not enjoy anything of the world.

MASTER: "A man reads a little of the Gitā, the Bhagavata, or the Vedānta and thinks he has understood everything. Once an ant went to a hill of sugar. One grain of sugar filled its stomach, and it was returning home with another grain in its mouth. On the way it said to itself, 'The next time I go, I shall bring home the whole hill.' " (All laugh)

"All actions drop away when a man reaches the stage of the paramahamsa. He always remembers the ideal and meditates on it. He is always united with God in his mind. If he ever performs an action it is to teach men.

"A man may be united with God either through action or through inwardness of thought, but he can know everything through bhakti. Through bhakti one spontaneously experiences kumbhaka. The nerve currents and breathing calm down when the mind is concentrated. Again, the mind is concentrated when the nerve currents and breathing calm down. Then the buddhi, the discriminating power, becomes steady. The man who achieves this state is not himself aware of it.

Efficacy of bhakti-yoga

"One can attain everything through bhakti yoga. I wept before the Mother and prayed, 'O Mother, please tell me, please reveal to me, what the yogis have realized through yoga and the jnanis through discrimination.' And the Mother has revealed everything to me. She reveals everything if the devotee cries to Her with a yearning heart. She has shown me everything that is in the Vedas, the Vedānta, the Puranas, and the Tantra."

MANILAL: "And what about hathayoga?"

MASTER: "The hathayogis identify themselves with their bodies. They practise internal washing and similar disciplines, and devote themselves only to the care of the body. Their ideal is to increase longevity. They serve the body day and night. That is not good.

I have seen the Āchārya of the Adi Brahmo Samaj. I understand that he has married for the second or third time. He has grown-up children. And such men are teachers! If they say, 'God is real and all else illusory', who will believe them? You can very well understand who will be their disciples.

Praise of guilelessness and purity
"Vijay is really guileless. One cannot realize God without being guileless and liberal-minded. Yesterday Vijay was at Adhar Sen's house. He behaved as if it were his own place and those who lived there his own people. One cannot be guileless and liberal-minded unless one is free from worldliness."

Then the Master sang:

You will attain that priceless Treasure when your mind is free from stain. . . .

He continued: "You cannot make a pot without first carefully preparing the clay. The pot will crack if the clay contains particles of sand or stone. That is why the potter first prepares the clay by removing the sand and stones.

"If a mirror is covered with dirt, it won't reflect one's face. A man cannot realize his true Self unless his heart is pure. You will find guilelessness wherever God incarnates Himself as man. Nandaghosh, Daśaratha, Vasudeva -all of them were guileless.

"The Vedānta says that a man does not even desire to know God unless he has a pure mind. One cannot be guileless and liberal-minded without much tapasya or unless it is one's last birth."

"The Pure Ātman is unattached, and one cannot see It. If salt is mixed with water, one cannot see the salt with the eyes.
"That which is the Pure Ātman is the Great Cause, the Cause of the cause. The gross, the subtle, the causal, and the Great Cause. The five elements are gross. Mind, buddhi, and ego are subtle. Prakriti, the Primal Energy, is the cause of all these. Brahman, Pure Ātman, is the Cause of the cause.

This Pure Ātman alone is our real nature. What is jnāna? It is to know one's own Self and keep the mind in It. It is to know the Pure Ātman.

"How long should a man perform his duties? As long as he identifies himself with the body, in other words, as long as he thinks he is the body. That is what the Gitā says. To think of the body as the Ātman is ajnāna, ignorance.

(To the bearded Brahmo devotee from Shibpur) "Are you a Brahmo?"

DEVOTEE: "Yes, sir."

MASTER (smiling): "I can recognize a worshipper of the Formless by looking at his face and eyes. Please dive a little deeper. One doesn't get the gem by floating on the surface. As for myself, I accept all-the formless God and God with form."

Māyā hides Knowledge

DEVOTEE: "Why don't we feel dispassion toward worldly objects?"

MASTER: "Because of māyā. Through māyā one feels the Real to be the unreal and the unreal to be the Real. The Real means That which is eternal, the Supreme Brahman; and the unreal means that which is non- eternal, that is to say, the world."

DEVOTEE: "We read the scriptures. Why is it that we can't assimilate them?"

MASTER: "What will one accomplish by mere reading? One needs spiritual practice-austerity. Call on God. What is the use of merely repeating the word 'siddhi'? One must eat a little of it.

'The hand bleeds when it touches a thorny plant. Suppose you bring such a plant and repeat, sitting near it: 'There! The plant is burning.' Will that burn the plant? This world is like the thorny plant. Light the fire of Knowledge and with it set the plant ablaze. Only then will it be burnt up.

"One must labour a little while at the stage of sādhanā. Then the path becomes easy. Steer the boat around the curves of the river and then let it go with the favourable wind.

"As long as you live inside the house of māyā, as long as there exists the cloud of māyā, you do not see the effect of the Sun of Knowledge. Come outside the house of māyā, give up 'woman and gold', and then the Sun of Knowledge will destroy ignorance. A lens cannot burn paper inside the house. If you stand outside, then the rays of the sun fall on the lens and the paper burns. Again, the lens cannot burn the paper if there is a cloud. The paper burns when the cloud disappears.

"The darkness of the mind is destroyed only when a man stands little apart from. 'woman and gold' and, thus standing apart, practises a little austerity and spiritual discipline. Then only does the cloud of his ego and ignorance vanish. Then only does he attain the Knowledge of God. This 'woman and gold' is the only cloud that hides the Sun of Knowledge.

"Many youngsters come here. But only a few long for God. These few are born with a spiritual tendency. They shudder at the talk of marriage. Niranjan has said from boyhood that he will not marry.

"Higher than worship is japa, higher than japa is meditation, higher than meditation is bhava, and higher than bhava are mahabhava and prema. Chaitanyadeva had prema, When one attains prema one has the rope to tie God."

MASTER: "Well, sir, what do you think of the Vedānta?"

SĀDHU: "It includes all the six systems of philosophy."

MASTER: "But the essence of Vedānta is: 'Brahman alone is real, and the world illusory; I have no separate existence; I am that Brahman alone.' Isn't that so?"

SĀDHU: "That is true, sir."

MASTER: "But for those who lead a householder's life, and those who identify themselves with the body, this attitude of 'I am He' is not good. It is not good for householders to read Vedānta or the Yoga-vāsishta. It is very harmful for them to read these books. Householders should look on God as their Master and on themselves as His servants. They should think, 'O God, You are the Master and the Lord, and I am Your servant.' People who identify themselves with the body should not have the attitude of 'I am He'."

The devotees in the room remained silent. Sri Ramakrishna was smiling a little, a picture of self-contentment. He appeared happy in his own Self.

Master's attitude toward women

"I am very much afraid of women. When I look at one I feel as if a tigress were coming to devour me. Besides, I find that their bodies, their limbs, and even their pores are very large. This makes me look upon them as she-monsters. I used to be much more afraid of women than I am at present. I wouldn't allow one to come near me. Now I persuade my mind in various ways to look upon women as forms of the Blissful Mother.

"A woman is, no doubt, a part of the Divine Mother. But as far as a man is concerned, especially a sannyāsi or a devotee of God, she is to be shunned. I don't allow a woman to sit near me very long, no matter how great her devotion may be. After a little while I say to her, 'Go and see the temples.'

If that doesn't make her move, I myself leave the room on the pretext of smoking.

"I find that some men are not at all interested in women. Niranjan says, 'A woman never enters my thought.' I asked Hari about it. He too says that his mind does not dwell on woman.

"Woman monopolizes three quarters of the mind, which should be given to God. And then, after the birth of a child, almost the whole mind is frittered away on the family. Then what is left to give to God?

"Again, there are some men who shed their last drop of blood, as it were, to keep their wives out of mischief. There is the gate-keeper, an old man, whose wife is only fourteen years old. She had to live with him. They lived in a thatched hut with walls made of dry leaves. People made holes in the wall to peep in. Now she has left him and run away.

"I know another man. He doesn't know where to keep his wife. There was some trouble at home, and now he is greatly worried. Let's not talk about these things any more.

"If a man lives with a woman, he cannot help coming under her control. Worldly men get up and sit down at the bidding of women. They all speak highly of their wives.

"Once I wanted to go to a certain place. I asked Ramlal's aunt about it. She forbade me to go; so I could not. A little while later I said to myself: 'I am not a householder. I have renounced "woman and gold". If, in spite of that, this is my plight, one can well imagine how much worldly people are controlled by their wives.'"

Those who develop dispassion from early youth, those who roam about yearning for God from boyhood, those who refuse all worldly life, belong to a different class. They belong to an unsullied aristocracy. If they develop true renunciation, they keep themselves at least fifty cubits away from women lest their spiritual mood should be destroyed. Once falling into the clutches of women, they no longer remain on the level of unsullied aristocracy. They fall from it and come to a lower level. People who practise renunciation from early youth belong to a very high level. Their ideal is very pure. They are stainless.

Disciplines during the Sādhanā period

But a man must be extremely careful during the early stages of spiritual discipline. Then he must live far away from any woman. He must not go too close to one even if she is a great devotee of God. You see, a man must not sway his body while climbing to the roof; he may fall. Weak people should hold on to a support while going up the stairs.

"But it is quite different when one reaches perfection. After the realization of God there is not much for a man to fear; he has become to a great extent secure. The important thing is for a man somehow to climb to the roof. After that he can even dance there. But he cannot dance on the steps. Again, after climbing to the roof, you need no longer discard what you discarded before. You find that the stairs are made of the same materials-bricks, lime, and brick-dust-as the roof. The woman you have to be so careful about at the beginning will appear to you, after the realization of God, as the Divine Mother Herself. Then you will worship her as the Divine Mother. You won't fear her so much.

"The thing is to touch the 'granny', as children do in the game of hide-and-seek. Then you can do whatever you like.

Planes of mind

"Man, looking outward, sees the gross; at that time his mind dwells in the annamayakosha, the gross body. Next is the subtle body. Functioning through the subtle body, the mind dwells in the manomayakosha and the vijnanamayakosha. Next is the causal body. Functioning through the causal body the mind enjoys bliss; it dwells in the Ānandamaykosha. This corresponds to the semi-conscious state experienced by Chaitanya. Last of all, the mind loses itself in the Great Cause. It disappears. It merges in the Great Cause. What one experiences after that cannot be described in words. In his inmost state of consciousness, Chaitanya enjoyed this experience. Do you know what this state is like? Dayananda described it by saying, 'Come into the inner apartments and shut the door. Anyone and everyone cannot enter that part of the house.

On meditation

"I used to meditate on the flame of a light. I thought of the red part as gross, the white part inside the red as subtle, and the stick-like black part, which is the innermost of all, as the causal.

"By certain signs you can tell when meditation is being rightly practised. One of them is that a bird will sit on your head, thinking you are an inert thing.

"I first met Keshab at a meeting of the Adi Samaj. Several members of the Samaj were sitting on the platform. Keshab was in the middle. I saw him motionless as a log. Pointing to Keshab, I said to Mathur Babu: 'Look there! That bait has been swallowed by a fish.' Because of that power of meditation he achieved what he wanted-name, fame, and so forth-through the grace of God.

"One can meditate even with eyes open. One can meditate even while talking. Take the case of a man with toothache.

Tendencies from previous births

TUTOR: "Revered sir, one man quickly succeeds in spiritual life, and another doesn't succeed at all. How do you explain that?"

MASTER: "The truth is that a man succeeds to a great extent because of tendencies inherited from his previous births. People think he has attained the goal all of a sudden. A man drank a glass of wine in the morning. It made him completely drunk. He began to behave improperly. People were amazed to see that he could be so drunk after one glass. But another man said, 'Why, he has been drinking all night.'

"Hanuman burnt down the golden city of Lanka. People were amazed that a mere monkey could burn the whole city. But then they said, 'The truth is that the city was burnt by the sighs of Sita and the wrath of Rāma.'

"Look at Lala Babu. He had so much wealth. Could he have renounced it all so suddenly without the good tendencies of his previous births? And Rani Bhavani. So much knowledge and devotion in a woman!

"In his last birth a man is endowed with sattva. His mind is directed to God. He longs for God. He withdraws his mind from worldly things.

Preparation for God vision

"One must practise intense spiritual discipline. Can one obtain the vision of God all of a sudden, without any preparation?

"A man asked, 'Why don't I see God?' I said to him, as the idea came to my mind: 'You want to catch a big fish. First make arrangements for it. Throw spiced bait into the water. Get a line and a rod. At the smell of the bait the fish will come from the deep water. By the movement of the water you will know that a big fish has come.'

"You want to eat butter. But what will you achieve by simply repeating that there is butter in milk? You have to work hard for it. Only thus can you separate butter from milk. Can one see God by merely repeating, 'God exists'? One needs sādhanā.

"The Divine Mother Herself practised austere sādhanā to set an example for mankind. Sri Krishna, who is none other than the Ultimate Brahman, also practised sādhanā to set an example to others.

Reason and love

"What will you achieve by mere reasoning? Be restless for God and learn to love Him. Reason, mere intellectual knowledge, is like a man who can go only as far as the outer court of the house. But bhakti is like a woman who goes into the inner court.

Characteristics of Knowledge

MASTER: "Can one attain knowledge of God by merely repeating the word 'God'? There are two indications of such knowledge. First, longing,that is to say, love for God. You may indulge in reasoning or discussion, but if you feel no longing or love, it is all futile. Second, the awakening of the Kundalini. As long as the Kundalini remains asleep, you have not attained knowledge of God. You may be spending hours poring over books or discussing philosophy, but if you have no inner restlessness for God, you have no knowledge of Him.

Path of devotion

"When the Kundalini is awakened, one attains bhava, bhakti, prema, and so on. This is the path of devotion.

Path of karma

"The path of karma is very difficult. Through it one obtains some powers-I mean occult powers."

"How long must a man continue the sandhya ? As long as he has not developed love for the Lotus Feet of God, as long as he does not shed tears and his hair does not stand on end when he repeats God's name.

I bow my head, says Prasad, before desire and liberation;
Knowing the secret that Kāli is one with the highest Brahman,
I have discarded, once for all, both dharma and adharma.

"When the fruit grows, the flower drops off. When one has developed love of God and has beheld Him, then one gives up the sandhya and other rites. When the young daughter-in-law is with child, the mother-in-law reduces her activities. When she has been pregnant for nine months, she is not allowed to perform any household duty. After the birth of the child, she only carries the child on her arm and nurses it. She has no other duty. After the attainment of God, the sandhya and other rites are given up.

"You ask me why you don't feel stern renunciation. There is a reason for it. You have desires and tendencies within you. The same is true of Hazra. In our part of the country I have seen peasants bringing water into their paddy-fields. The fields have low ridges on all sides to prevent the water from leaking out; but these are made of mud and often have holes here and there. The peasants work themselves to death to bring the water, which, however, leaks out through the holes. Desires are the holes. You practise japa and austerities, no doubt, but they all leak out through the holes of your desires.

"They catch fish with a bamboo trap. The bamboo is naturally straight. But why is it bent in the trap? In order to catch the fish. Desires are the fish. Therefore the mind is bent down toward the world. If there are no desires, the mind naturally looks up toward God.

"Do you know what it is like? It is like the needles of a balance. On account of the weight of 'woman and gold' the two needles are not in line. It is 'woman and gold' that makes a man stray from the path of yoga. Haven't you noticed the flame of a candle? The slightest wind makes it waver. The state of yoga is like the candle-flame in a windless place.

"The mind is dispersed. Part of it has gone to Dāccā, part to Delhi, and another part to Coochbehar. That mind is to be gathered in; it must be concentrated on one object. If you want sixteen ānnā’s worth of cloth, then you have to pay the merchant the full sixteen ānnās.

Yoga is not possible if there is the slightest obstacle.

If there is a tiny break in the telegraph-wire, then the news cannot be transmitted.

"Sambhu, too, said, 'I shall build hospitals and dispensaries.' He was a devotee of God; so I said to him, 'Will you ask God for hospitals and dispensaries when you see Him?'

"Keshab Sen asked me, 'Why do I not see God?' I said, 'You do not see God because you busy yourself with such things as name and fame and scholarship.' The mother does not come to the child as long as it sucks its toy-a red toy. But when, after a few minutes, it throws the toy away and cries, then the mother takes down the rice-pot from the hearth and comes running to the child.

"You are engaged in arbitration. The Divine Mother says to Herself:'My child over there is now busy arbitrating and is very happy. Let him be.' "

MASTER: "I know it. This is the Divine Mother's play-Her lila. It is the will of the Great Enchantress that many should remain entangled in the world. Do you know what it is like?

How many are the boats, O mind,
That float on the ocean of this world!
How many are those that sink!

Again,

Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O
Mother, watching them!

Only one or two in a hundred thousand get liberation. The rest are entangled through the will of the Divine Mother.

"Haven't you seen the game of hide-and-seek? It is the 'granny's' will that the game should continue. If all touch her and are released, then the playing comes to a stop. Therefore it is not her will that all should touch her

"You see, in big grain stores the merchants keep rice in great heaps that touch the ceiling. Beside them there are heaps of lentils. To protect the grain from the mice, the merchants leave trays of puffed rice and sweetened rice near it. The mice like the smell and the sweet taste of these and so stayaround the trays. They don't find the big heaps of grain. Similarly, men aredeluded by 'woman and gold'; they do not know where God is.

"Rāma said to Nārada, 'Ask a boon of Me.' Nārada said: 'O Rāma, is there anything I lack? What shall I ask of Thee? But if Thou must give me a boon, grant that I may have selfless love for Thy Lotus Feet and that I may not be deluded by Thy world-bewitching māyā.' Rāma said, 'Nārada, ask something else.' Nārada again replied: O Rāma, I don't want anything else Be gracious to me and see that I have pure love for Thy Lotus Feet.'

"I prayed to the Divine Mother: 'O Mother, I don't want name and fame I don't want the eight occult powers. I don't want a hundred occult powers O Mother, I have no desire for creature comforts. Please, Mother, grant me the boon that I may have pure love for Thy Lotus Feet.'

"It is written in the Adhyātma Rāmāyana that Lakshmana asked Rāma 'Rāma, in how many forms and moods do You exist? How shall I be able to recognize You?' Rāma said: 'Brother, remember this. You may be certain that I exist wherever you find the manifestation of ecstatic love.' That love makes one laugh and weep and dance and sing; if anyone has developed such love, you may know for certain that God Himself is manifest there. Chaitanyadeva reached that state."

The devotees listened spellbound to Sri Ramakrishna. His burning words entered their souls, spurring them along the path of renunciation.

MASTER: "Don't forget yourself because of what you hear from your flatterers. Flatterers gather around a worldly man. Vultures gather around the carcass of a cow.

"Worldly people have no stuff in them. They are like a heap of cow-dung. Flatterers come to them and say: 'You are so charitable and wise! You are so pious!' These are not mere words but pointed bamboos thrust at them. How foolish it is! To be surrounded day and night by a bunch of worldly brahmin pundits and hear their flattery!

"Worldly men are slaves of three things: they are slaves of their wives, slaves of their money, slaves of their masters. Can they have any inner stuff? There is a certain person whom I shall not name; he earns eight hundred rupees a month but is the slave of his wife. He stands up or sits down at her bidding.

"Arbitration and leadership? How trifling these are! Charity and doing good to others? You have had enough of these. Those who are to devote themselves to such things belong to a different class. Now the time is ripe for you to devote your mind to the Lotus Feet of God. If you realize God, you will get everything else. First God, then charity, doing good to others, doing good to the world, and redeeming people. Why need you worry about these things. 'Ravana died in Lanka and Behula wept for him bitterly!'

"That's the trouble with you. It will be very good if a world-renouncing sannyāsi gives you some spiritual instruction. The advice of the worldly man will not be right, be he a brahmin pundit or anyone else.

"Be mad! Be mad with love of God! Let people know that Ishan has gone mad and cannot perform worldly duties any more. Then people will no longer come to you for leadership and arbitration. Throw aside the kosakusi and justify your name of Ishan."

Ishan quoted:

O Mother, make me mad with Thy love!
What need have I of knowledge or reason?

MASTER: "Mad! That's the thing! Shivanath once said that one 'loses one's head' by thinking too much of God. 'What?' said I. 'Can anyone ever become unconscious by thinking of Consciousness? God is of the nature of Eternity, Purity, and Consciousness. Through His Consciousness one becomes conscious of everything; through His Intelligence the whole world appears intelligent.' Shivanath said that some Europeans had gone insane, that they had 'lost their heads', by thinking too much about God. In their case it may be true; for they think of worldly things. There is a line in a song: 'Divine fervour fills my body and robs me of consciousness.' The consciousness referred to here is the consciousness of the outer world."

Ishan was seated touching Sri Ramakrishna's feet and listening to his words. Now and then he cast a glance at the basalt image of Kāli in the shrine. In the light of the lamp She appeared to be smiling. It was as if the living Deity, manifesting Herself through the image, was delighted to hear the Master's words, holy as the words of the Vedas.

ISHAN (pointing to the image); "Those words from your sacred lips have really come from there."

MASTER: "I am the machine and She is the Operator. I am the house and She is the Indweller. I am the chariot and She is the Charioteer. I move as She moves me; I speak as She speaks through me. In the Kaliyuga one does not hear the voice of God, it is said, except through the mouth of a child or a madman or some such person.

O Mother, make me mad with Thy love!
What need have I of knowledge or reason?
Make me drunk with Thy love's Wine;
O Thou who stealest Thy bhaktas' hearts,
Drown me deep in the Sea of Thy love!
Here in this world, this madhouse of Thine,
Some laugh, some weep, some dance for joy:
Jesus, Buddha, Moses, Gaurānga,
All are drunk with the Wine of Thy love.
O Mother, when shall I be blessed
By joining their blissful company?

As he listened to the song, the Master's mind underwent a transformation, and presently he went into deep samādhi. Coming down a little to the plane of the sense world, he gave instruction to the devotees. His mind was still charged with the divine experience. His words were spoken as if in a state of intoxication. Gradually he became again fully conscious of the world.

MASTER: "O Mother! I don't want the bliss of divine inebriation. I shall eat siddhi.

Occult powers

(To the devotees) "By 'siddhi' I mean the attainment of the spiritual goal and not one of the eight occult powers. About the occult powers, Sri Krishna said to Arjuna, 'Friend, if you find anyone who has acquired even one of the eight powers, then know for certain he will not realize Me.' For powers surely beget pride, and God cannot be realized if there is the slightest trace of pride.

Four classes of devotees

"According to a certain school of thought there are four classes of devotees: the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. He who has just begun religious life is a pravartaka. Such a man puts his denominational marks on his body and forehead, wears a rosary around his neck, and scrupulously follows other outer conventions. The sadhaka has advanced farther. His desire for outer show has become less. He longs for the realization of God and prays to Him sincerely. He repeats the name of God and calls on Him with a guileless heart. Now, whom should we call the siddha? He who has the absolute conviction that Cod exists and is the sole Doer; he who has seen God. And who is the siddha of the siddha? He who has not merely seen God, but has intimately talked with Him as Father, Son, or Beloved.

Difference between intellectual understanding and actual vision

"It is one thing to believe beyond a doubt that fire exists in wood, but it is quite another to get the fire from the wood, cook rice with its help, appease one's hunger, and so be satisfied. These are two entirely different things.

"No one can put a limit to spiritual experience. If you refer to one experience, there is another beyond that, and still another, and so on.

Need of firmness and conviction

"But you must have firm conviction, you must pray to Him whole-heartedly.

Faith of the worldly-minded

Do you know what the God of worldly people is like? It is like children's saying to one another while at play, 'I swear by God.' They have learnt the word from the quarrels of their aunts or grandmothers. Or it is like God to a dandy. The dandy, all spick and span, his lips red from chewing betel-leaf, walks in the garden, cane in hand, and, plucking a flower, exclaims to his friend, 'Ah! What a beautiful flower God has made!' But this feeling of a worldly person is momentary. It lasts as long as a drop of water on a red-hot frying-pan.

"You must be firm in one ideal. Dive deep. Otherwise you cannot get the gems at the bottom of the ocean. You cannot pick up the gems if you only float on the surface."

With these words the Master sang in the sweet voice that had bewitched the hearts of devotees like Keshab:

Dive deep, O mind, dive deep in the Ocean of God's Beauty;
If you descend to the uttermost depths,
There you will find the gem of Love. . . .
The devotees felt as if they were in paradise itself.

Futility of mere study

"Can one find God in the sacred books? By reading the scriptures one may feel at the most that God exists. But God does not reveal Himself to a man unless he himself dives deep. Only after such a plunge, after the revelation of God through His grace, is one's doubt destroyed. You. may read scriptures by the thousands and recite thousands of texts; but unless you plunge into God with yearning of heart, you will not comprehend Him. By mere scholarship you may fool man, but not God.

"Scriptures and books-what can one achieve with these alone? Nothing can be realized without His grace. Strive with a longing heart for His grace. Through His grace you will see Him and He will talk to you."

TRAILOKYA: What are the signs of a householder having attained Knowledge?"

MASTER: "His tears will flow, and the hair on his body will stand on end. No sooner does he hear the sweet name of God than the hair on his body stands on end from sheer delight, and tears roll down his cheeks. "A man cannot get rid of body-consciousness as long as he is attached to worldly things and loves 'woman and gold'. As he becomes less and less attached to worldly things, he approaches nearer and nearer to the Knowledge of Self. He also becomes less and less conscious of his body. He attains Self-Knowledge when his worldly attachment totally disappears. Then he realizes that body and soul are two separate things. It is very difficult to separate with a knife the kernel of a coconut from the shell before the milk inside has dried up. When the milk dries up, the kernel rattles inside the shell. At that time it loosens itself from the shell. Then the fruit is called a dry coconut.

Signs of God-vision

"The sign of a man's having realized God is that he has become like a dry coconut. He has become utterly free from the consciousness that he is the body. He does not feel happy or unhappy with the happiness or unhappiness of the body. He does not seek the comforts of the body. He roams about in the world as a jivanmukta, one liberated in life. 'The devotee of Kāli is a jivanmukta , full of Eternal Bliss.'

"When you find that the very mention of God's name brings tears to your eyes and makes your hair stand on end, then you will know that you have freed yourself from attachment to 'woman and gold' and attained God. If the matches are dry, you get a spark by striking only one of them. But if they are damp, you don't get a spark even if you strike fifty. You only waste matches. Similarly, if your mind is soaked in the pleasure of worldly things, in 'woman and gold', then God-Consciousness will not be kindled in you. You may try a thousand times, but all your efforts will be futile. But no sooner does attachment to worldly pleasure dry up than the spark of God flashes forth."

Futility of egotism

(To the sub-judge) "Let me ask you one thing. Are vanity and egotism the result of knowledge or of ignorance? Egotism is of the nature of tamas; it is begotten by ignorance. On account of the barrier of ego one does not see God. 'All troubles come to an end when the ego dies.' It is futile to be egotistic. Neither body nor wealth will last. Once a drunkard was looking at the image of Durga. At the sight of Her decorations, he said, 'Well, Mother! However You may fix Yourself up, after two or three days they will drag You out and throw You into the Ganges.' (All laugh.)

"So I say to you all, you may be a judge or anybody else, but it is all for two days only. Therefore you should give up vanity and pride.

Four classes of men

"There are still other classes and kinds of people. For instance, there are those who are eternally free, those who have attained liberation, those struggling for liberation, and those entangled in the world. So many varieties of men! Sages like Nārada and Sukadeva are eternally free. They are like a steamship, which not only crosses the ocean but can carry big animals, even an elephant. Further, the soul that is eternally free is like the superintendent of an estate. After bringing one part of the estate under control, he goes to another. Those struggling for liberation strive heart and soul to free themselves from the net of the world. One or two of them may get out of the net. They are called the liberated. The souls that are eternally free are like clever fish; they are never caught in the net.

"But the souls that are entangled, involved in worldliness, never come to their senses. They lie in the net but are not even conscious that they are entangled. If you speak of God before them, they at once leave the place. They say: 'Why God now? We shall think of Him in the hour of death.' But when they lie on their death-beds, they say to their wives or children: 'Why have you put so many wicks in the lamp? Use only one wick. Otherwise too much oil will be burnt.' While dying they think of their wives and children, and weep, 'Alas! What will happen to them after my death?'

The entangled soul

"The entangled souls repeat those very actions that make them suffer so much. They are like the camel, which eats thorny bushes till the blood streams from its mouth, but still will not give them up. Such a man may have lost his son and be stricken with grief, but still he will have children year after year. He may ruin himself by his daughter's marriage, but still he will go on having daughters every year. And he says: 'What can I do? It's just my luck!' When he goes to a holy place he doesn't have any time to think of God. He almost kills himself carrying bundles for his wife. Entering the temple, he is very eager to give his child the holy water to drink or make him roll on the floor; but he has no time for his own devotions. These bound creatures slave for their masters to earn food for themselves and their families; and they earn money by lying, cheating, flattery. They laugh at those who think of God and meditate on Him, and call them lunatics.

"So you see how many different kinds of men there are. You said that all men were equal. But how many varieties of men there are! Some have more power and some less.

Thought of God at the hour of death

"The entangled creatures, attached to worldliness, talk only of worldly things in the hour of death. What will it avail such men if they outwardly repeat the name of God, take a bath in the Ganges, or visit sacred places? If they cherish within themselves attachment to the world, it must show up at the hour of death. While dying they rave nonsense. Perhaps they cry out in a delirium, 'Turmeric powder! Seasoning! Bay-leaf!' The singing parrot, when at ease, repeats the holy names of Radha and Krishna, but when it is seized by a cat it utters its own natural sound; it squawks, 'Kaa! Kaa!' It is said in the Gitā that whatever one thinks in the hour of death, one becomes in the after-life. King Bharata gave up his body exclaiming, 'Deer! Deer!' and was born as a deer in his next life. But if a man dies thinking of God, then he attains God, and he does not have to come back to the life of this world."

A BRAMO DEVOTEE: "Sir, suppose a man has thought of God at other times during his life, but at the time of his death forgets Him. Would he, on that account, come back to this world of sorrow and suffering? Why should it be so? He certainly thought of God some time during his life."

MASTER: "A man thinks of God, no doubt, but he has no faith in Him. Again and again he forgets God and becomes attached to the world. It is like giving the elephant a bath; afterwards he covers his body with mud and dirt again. 'The mind is a mad elephant.' But if you can make the elephant go into the stable immediately after bathing him, then he stays clean. Just so, if a man thinks of God in the hour of death, then his mind becomes pure and it gets no more opportunity to become attached to 'woman and gold'.

"Man has no faith in God. That is the reason he suffers so much. They say that when you plunge into the holy waters of the Ganges your sins perch on a tree on the bank. No sooner do you come out of the water after the bath than the sins jump back on your shoulders. (All laugh.) A man must prepare the way beforehand, so that he may think of God in the hour of death. The way lies through constant practice. If a man practises meditation on God, he will remember God even on the last day of his life."

A BRAHMO DEVOTEE: "You have spoken very beautifully, sir. Beautiful words, indeed."

MASTER: "It will be all right if you don't feel any egotism, if you don't have the vain feeling: 'I am giving a lecture. Listen to me.' What begets egotism? Knowledge or ignorance? It is only the humble man who attains Knowledge. In a low place rain-water collects. It runs down from a mound.

"A man achieves neither Knowledge nor liberation as long as he has egotism. He comes back again and again to the world. The calf bellows, 'Hamba! Hamba!', that is, 'I! I!' That is why it suffers such agony. The butcher slaughters it and the shoe-maker makes shoes from its hide. Besides, its hide is used for the drum, which is beaten mercilessly. Still no end to its misery! At long last a carding machine is made from its entrails. While carding the cotton the machine makes the sound 'Tuhu! Tuhu!', that is, 'Thou! Thou!' Then the poor calf is released from all suffering. It no longer says, 'Hamba! Hamba!' but repeats, 'Tuhu! Tuhu!' The calf says, as it were, 'O God, Thou art the Doer and I am nothing. Thou art the Operator and I am the machine. Thou art everything.'

"Three words-'master', 'teacher', and 'father'-prick me like thorns. I am the son of God, His eternal child. How can I be a 'father'? God alone is the Master and I am His instrument. He is the Operator and I am the machine

Adharma means unrighteous actions, actions forbidden by religion. Dharma means the pious actions prescribed by religion, as, for instance, charity to the poor, feeding the brahmins, and so on."

VIJAY: "What remains if one renounces both dharma and dharma?"

MASTER: "Pure love of God. I prayed to the Divine Mother: 'O Mother; here, take Thy dharma; here, take Thy adharma; and give me pure love for Thee. Here, take Thy virtue; here, take Thy vice; and give me pure love for Thee. Here, take Thy knowledge; here, take Thy ignorance; and give me pure love for Thee.' You see, I didn't ask even for knowledge or public recognition. When one renounces both dharma and adharma, there remains only pure love of God-love that is stainless, motiveless, and that one feels only for the sake of love."

A BRAMO DEVOTEE: "Is God different from His Śakti?"

MASTER: "After attaining Perfect Knowledge one realizes that they are not different. They are the same, like the gem and its brilliance. Thinking of the gem, one cannot but think of its brilliance. Again, they are like milk and its whiteness. Thinking of the one, you must also think of the other. But you cannot realize this non-duality before the attainment of Perfect Knowledge. Attaining Perfect Knowledge, one goes into samādhi, beyond the twenty-four cosmic principles. Therefore the principle of 'I' does not exist in that stage. A man cannot describe in words what he feels in samādhi.Coming down, he can give just a hint about it. I come down a hundred cubits, as it were, when I say 'Om' after samādhi. Brahman is beyond the injunctions of the Vedas and cannot be described. There neither 'I' nor 'you' exists.

"As long as a man is conscious of 'I' and 'you', and as long as he feels that it is he who prays or meditates, so long will he feel that God is listening to his prayer and that God is a Person. Then he must say: 'O God, Thou art the Master and I am Thy servant. Thou art the whole and I am a part of Thee. Thou art the Mother and I am Thy child.' At that time there exists a feeling of difference: 'I am one and Thou art another.' It is God Himself who makes us feel this difference; and on account of this difference one sees man and woman, light and darkness, and so on. As long as one is aware of this difference, one must accept Śakti, the Personal God. It is God who has put 'I-consciousness' in us. You may reason a thousand times; still this 'I' does not disappear. As long as 'I-consciousness' exists, God reveals Himself to us as a Person.

"Therefore, as long as a man is conscious of 'I' and of differentiation, he cannot speak of the attributeless Brahman and must accept Brahman with attributes. This Brahman with attributes has been declared in the Vedas, the Puranas, and the Tantra, to be Kāli, the Primal Energy."

Way to Brahmajnana

VIJAY: "How, sir, can one have the vision of the Primal Energy and attain Brahmajnana, the Knowledge of the attributeless Brahman?"

MASTER: "Pray to Him with a yearning heart, and weep. That will purify your heart. You see the reflection of the sun in clear water. In the mirror of his 'I-consciousness' the devotee sees the form of the Primal Energy, Brahman with attributes. But the mirror must be wiped clean. One does not see the right reflection if there is any dirt on the mirror.

"As long as a man must see the Sun in the water of his 'I-consciousness' and has no other means of seeing It, as long as he has no means of seeing the real Sun except through Its reflection, so long is the reflected sun alone one hundred per cent real to him. As long as the 'I' is real, so long is the reflected sun real-one hundred per cent real. That reflected sun is nothing but the Primal Energy.

"But if you seek Brahmajnana, the Knowledge of the attributeless Brahman, then proceed to the real Sun through Its reflection. Pray to Brahman with attributes, who listens to your prayers, and He Himself will give you full Knowledge of Brahman; for that which is Brahman with attributes is verily Brahman without attributes, that which is Brahman is verily Śakti. One realizes this non-duality after the attainment of Perfect Knowledge.

"The Divine Mother gives Her devotee Brahmajnana too. But a true lover of God generally does not seek the Knowledge of Brahman.

"There is another path, the path of knowledge, which is very difficult. You members of the Brahmo Samaj are not jnanis. You are bhaktas. The Jnāni believes that Brahman alone is real and the world illusory as a dream. To him, 'I' and 'you' are illusory as a dream.

"God is our Inner Controller. Pray to Him with a pure and guileless heart. He will explain everything to you. Give up egotism and take refuge in Him. You will realize everything."

The Master sang:

Dwell, O mind, within yourself;
Enter no other's home.
If you but seek there, you will find
All you are searching for.
God, the true Philosopher's Stone,
Who answers every prayer,
Lies hidden deep within your heart,
The richest gem of all.
How many pearls and precious stones
Are scattered all about
The outer court that lies before
The chamber of your heart!

MASTER (to the pundit): "Well, what is bhava and what is bhakti?"

PUNDIT: "Meditation on God mellows the mind. This mellowness is called bhava. It is like the thawing of ice when the sun rises."

MASTER: "Well, what is prema?"

The pundit and Sri Ramakrishna were talking in Hindusthani. The former gave some sort of explanation of prema.

MASTER (to the pundit): "No! No! That is not the meaning. Prema means such love for God that it makes a man forget the world and also his body, which is so dear to him. Chaitanyadeva had prema."

PUNDIT: "Yes, sir. One behaves like a drunkard."

MASTER: "Some people develop bhakti and others do not; how do you explain that, sir?"

PUNDIT: "There is no partiality in God. He is the Wish-fulfilling Tree. Whatever a man asks of God he gets. But he must go near the Tree to ask the boon."
The pundit said all this in Hindusthani. The Master explained it to M.in Bengali.

Different kinds of samādhi

MASTER: "Sir, please describe samādhi to us."

PUNDIT: "There are two kinds of samādhi: savikalpa and nirvikalpa. In nirvikalpa samādhi the functioning of the mind stops altogether."

MASTER: "Yes. The mind completely takes the form of Reality. The distinction between the meditator and the object of meditation does not exist. There are two other kinds of samādhi: chetana and jada. Nārada and Sukadeva attained chetana samādhi. Isn't that true, sir?"

PUNDIT: "Yes, sir, that is so."

MASTER: "Further, there are the unmana samādhi and the sthita samādhi. Isn't that true, sir?"

The pundit remained silent. He did not venture an opinion.

MASTER: "Well, sir, through the practice of japa and austerity one can get occult powers, such as walking on the water of the Ganges. Isn't that true?"

PUNDIT: "Yes, one can. But a devotee doesn't want them." The conversation continued for some time. The pundit said he would visit the Master at Dakshineswar the next ekadasi day.

MASTER: "Ah! Your boy is very nice."

PUNDIT: "Well, revered sir, all this is transitory. It is like the waves in a river-one goes down and another comes up."

MASTER: "You have substance in you."

After a few minutes the pundit saluted Sri Ramakrishna. He said: "I shall have to perform my daily devotions. Please let me go."

MASTER: "Oh, sit down! Sit down!"

The pundit sat down again. The conversation turned to hathayoga. The pundit discussed the subject with the Master in Hindusthani. Sri Ramakrishna said: "Yes, that is also a form of austerity. But the hathayogi identifies himself with his body. His mind dwells on his body alone." The pundit took leave of the Master. Sri Ramakrishna conversed with the pundit's son.

MASTER: "One can understand the Bhagavata well if one has already studied the Nyaya, the Vedānta , and the other systems of philosophy. Isn't that so?"

PUNDIT'S SON: "Yes, sir. It is very necessary to study the Samkhya philosophy."
The conversation went on. Sri Ramakrishna was leaning against a big pillow; the devotees were sitting on the floor. Lying in that position, the Master began to sing:

Brother, joyfully cling to God;
Thus striving, some day you may attain Him.

Sri Ramakrishna took leave of the host. It was evening and the street was jammed as before with people and vehicles. He said: "Let us get out of the carriage. It can go by a back street." Proceeding on foot, he found that a betel-leaf seller had opened his stall in front of a small room that looked like a hole. One could not possibly enter it without bending one's head. The Master said: "How painful it is to be shut in such a small space! That is the way of worldly people. And they are happy in such a life." chp 32

"What will you learn of God from books? As long as you are at a distance from the market-place you hear only an indistinct roar. But it is quite different when you are actually there. Then you hear and see everything distinctly. You hear people saying: 'Here are your potatoes. Take them and give me the money.' "From a distance you hear only the rumbling noise of the ocean. Go near it and you will see many boats sailing about, birds flying, and waves rolling.

"One cannot get true feeling about God from the study of books. This feeling is something very different from book-learning. Books, scriptures, and science appear as mere dirt and straw after the realization of God.

"The one thing needful is to be introduced to the master of the house. Why are you so anxious to know beforehand how many houses and gardens, and how many government securities, the master possesses? The servants of the house would not allow you even to approach these, and they would certainly not tell you about their master's investments. Therefore, somehow or other become acquainted with the master, even if you have to jump over the fence or take a few pushes from the servants. Then the master himself will tell you all about his houses and gardens and his government securities. And what is more, the servants and the door-keeper will salute you when you are known to the master.' (All laugh

Yearning for God

DEVOTEE: "Now the question is how to become acquainted with the master." (Laughter.)

MASTER: "That is why I say that work is necessary. It will not do to say that God exists and then idle away your time. You must reach God somehow or other. Call on Him in solitude and pray to Him, 'O Lord! reveal Thyself to me.' Weep for Him with a longing heart. You roam about in search of 'woman and gold' like a madman; now be a little mad for God. Let people say, 'This man has lost his head for God.' Why not renounce everything for a few days and call on God in solitude?

Work hard for His realization

"What will you achieve by simply saying that God exists and doing nothing about it? There are big fish in the Haldārpukur; but can you catch them by merely sitting idly on the bank? Prepare some spiced bait and throw it into the lake. Then the fish will come from the deep water and you will see ripples. That will make you happy. Perhaps a fish will jump with a splash and you will get a glimpse of it. Then you will be so glad!

"Milk must be turned to curd and the curd must be churned. Only then will you get butter. (To Mahima) What a nuisance! Someone must show God to a man, while he himself sits idly by all the while! Someone must extract the butter and hold it in front of his mouth! (All laugh.) What a bother! Someone else must catch the fish and give it to him!

"A man wanted to see the king. The king lived in the inner court of the palace, beyond seven gates. No sooner did the man pass the first gate than he exclaimed, 'Oh, where is the king?' But there were seven gates, and he must pass them one after another before he could see the king."

MAHIMACHARAN: "By what kind of work can one realize God?"

MASTER: "It is not that God can be realized by this work and not by that. The vision of God depends on His grace. Still a man must work a little with longing for God in his heart. If he has longing he will receive the grace of God.

Favourable conditions for realization of God

"To attain God a man must have certain favourable conditions: the company of holy men, discrimination, and the blessings of a real teacher. Perhaps his elder brother takes the responsibility for the family; perhaps his wife has spiritual qualities and is very virtuous; perhaps he is not married at all or entangled in worldly life. He succeeds when conditions like these are fulfilled.

See God in the world

MASTER: "Why not? Where will he go away from the world? I realize that wherever I live I am always in the Ayodhya of Rāma. This whole world is Rāma's Ayodhya. After receiving instruction from His teacher, Rāma said that He would renounce the world. Daśaratha sent the sage Vasishtha to Rāma to dissuade Him. Vasishtha found Him filled with intense renunciation. He said to Rāma: 'First of all, reason with me, Rāma; then You may leave the world. May I ask You if this world is outside, God? If that is so, then You may give it up.' Rāma found that it is God alone who has become the universe and all its living beings. Everything in the world appears real on account of God's reality behind it. Thereupon Rāma became silent.

"In the world a man must fight against passions like lust and anger, against many desires, against attachment. It is convenient to fight from inside a fort-from his own home. At home he gets his food and other help from his wife. In the Kaliyuga the life of a man depends entirely on food. It is better to get food at one place than to knock at seven doors for it. Living at home is like facing the battle from a fort.

"Live in the world like a cast-off leaf in a gale. Such a leaf is sometimes blown inside a house and sometimes to a rubbish heap. The leaf goes wherever the wind blows-sometimes to a good place and sometimes to a bad. Now God has put you in the world. That is good. Stay here. Again, when He lifts you from here and puts you in a better place, that will be time enough to think about what to do then.

"God has put you in the world. What can you do about it? Resign everything to Him. Surrender yourself at His feet. Then there will be no more confusion. Then you will realize that it is God who does everything. All depends on 'the will of Rāma'."

Master's first meeting with Keshab

"When I first met Keshab at Jaygopal's garden house, I remarked, 'He is the only one who has dropped his tail.' At this people laughed. Keshab said to them: 'Don't laugh. There must be some meaning in his words. Let us ask him.' Thereupon I said to Keshab: The tadpole, so long as it has not dropped its tail, lives only in the water. It cannot move about on dry land. But as soon as it drops its tail it hops out on the bank; then it can live both on land and in water. Likewise, as long as a man has not dropped his tail of ignorance, he can live only in the water of the world. But when he drops his tail, that is to say, when he attains the Knowledge of God, then he can roam about as a free soul, or live as a householder if he likes.' "

Mahimacharan and. the other devotees remained spellbound, listening to the Master's words

Essence of Vedānta

(To Mahimacharan) "In the light of Vedantic reasoning the world is illusory, unreal as a dream. The Supreme Soul is the Witness-the witness of the three states of waking, dream, and deep sleep. These things are in your line of thought. The waking state is only as real as the dream. Let me tell you a story that agrees with your attitude.

"There was a farmer. who lived in the countryside. He was a real Jnāni. He earned his living by farming. He was married, and after many years a son was born to him, whom he named Haru. The parents loved the boy dearly. This was natural, since he was the one precious gem in the family. On account of his religious nature the farmer was loved by the villagers. One day he was working in the field when a neighbour came and told him that Haru had had an attack of cholera. The farmer at once returned home and arranged for treatment for the boy. But Haru died. The other members of the family were grief-stricken, but the farmer acted as if nothing had happened. He consoled his family and told them that grieving was futile. Then he went back to his field. On returning home he found his wife weeping even more bitterly. She said to him: "How heartless you are! You haven't shed one tear for the child.' The farmer replied quietly: 'Shall I tell you why I haven't wept? I had a very vivid dream last night. I dreamt I had become a king; I was the father of eight sons and was very happy with them. Then I woke up. Now I am greatly perplexed. Should I weep for those eight sons or for this one Haru?'

Qualified Advaita

MASTER: " Brahman is qualified by the universe and its living beings. Atthe beginning, while following the method of 'Not this, not this', one has to eliminate the universe and its living beings. But as long as 'I-consciousness' remains, one cannot but feel that it is God Himself who has become everything. He alone has become the twenty-four cosmic principles.

"When a man speaks of the essential part of the bel-fruit, he means its flesh only, and not the seeds and shell. But if he wants to speak of the total weight of the fruit, it will not do for him to weigh only the flesh. He must accept the whole thing: seeds and shell and flesh. Seeds and shell and flesh belong to one and the same fruit.

Synthesis of Sankara and Ramanuja

"The Nitya and the Lila belong to the same Reality. Therefore I accept everything, the Relative as well as the Absolute. I don't explain away the world as māyā. Were I to do that I should get short weight."

MAHIMACHARAN: "It is a good synthesis: from the Absolute to the Relative, and from the Relative to the Absolute."

MASTER: 'The jnanis regard everything as illusory, like a dream; but the bhaktas accept all the states. The milk flows only in dribblets from the Jnāni. (All laugh.) There are some cows that pick and choose their fodder; hence their milk flows only in dribblets. But cows that don't discriminate so much, and eat whatever they get, give milk in torrents. A superior devotee of God accepts both the Absolute and the Relative; therefore he is able to enjoy the Divine even when his mind comes down from the Absolute. Such a devotee is like the cows that give milk in torrents." (All laugh.)

MAHIMA: "But the milk of a cow that eats without discrimination smells a little." (Laughter.)

MASTER (with a smile): "That's true, no doubt: Therefore that milk should be boiled. One should boil such milk over the fire a little while; there will be no smell whatever if you boil the milk over the fire of Knowledge. (All laugh.)

Explanation of "Aum"

(To Mahima) "You explain 'Aum' with reference to 'a', 'u', and 'm' only."

AHIMA: "'A', 'u', and 'm' mean creation, preservation, and destruction."

MASTER: "But I give the illustration of the sound of a gong: 'tom', t-o-m. It is the merging of the Lila in the Nitya: the gross, the subtle, and the causal merge in the Great Cause; waking, dream, and deep sleep merge in Turiya. The striking of the gong is like the falling of a heavy weight into a big ocean. Waves begin to rise: the Relative rises from the Absolute; the causal, subtle, and gross bodies appear out of the Great Cause; from Turiya emerge the states of deep sleep, dream, and waking. These waves arising from the Great Ocean merge again in the Great Ocean. From the Absolute to the Relative, and from the Relative to the Absolute. Therefore I give the illustration of the gong's sound, 'tom'. I have clearly perceived all these things. It has been revealed to me that there exists an Ocean of Consciousness without limit. From It come all things of the relative plane, and in It they merge again. Millions of Brahmandas rise in that Chidakasa and merge in It again. All this has been revealed to me; I don't know, much about what your books say."

MAHlMA: "Those to whom such things were revealed did not write the scriptures. They were rapt in their own experiences; when would they write? One needs a somewhat calculating mind to write. Others learnt these things from the seers and wrote the books."

MASTER: "Worldly people ask why one does not get rid of attachment to 'woman and gold'. That attachment disappears after the realization of God. If a man once tastes the Bliss of Brahman, then his mind no longer runs after the enjoyment of sense pleasures or wealth or name and fame. If the moth once sees the light, it no longer goes into the darkness.

"Some friends said to Ravana: You have been assuming different forms for Sita . Why don't you go to her in the form of Rāma?' Ravana replied: 'When I contemplate Rāma, even the position of Brahma appears insignificant to me, not to speak of the company of another man's wife! How could I take the form of Rāma for such a purpose?'

"All worship and spiritual discipline are directed to one end alone, namely, to get rid of worldly attachment. The more you meditate on God, the less you will be attached to the trifling things of the world. The more you love the Lotus Feet of God, the less you will crave the things of the world or pay heed to creature comforts. You will look on another man's wife as your mother and regard your own wife as your companion in spiritual life. You will get rid of your bestial desires and acquire godly qualities. You will be totally unattached to the world. Though you may still have to live in the world, you will live as a jivamnukta. The disciples of Sri Chaitanya lived as householders in a spirit of detachment. "You may quote thousands of arguments from Vedānta philosophy to a true lover of God, and try to explain the world as a dream, but you cannot shake his devotion to God. In spite of all your efforts he will come back to his devotion.

"A man born with an element of Śiva becomes a Jnāni; his mind is always inclined to the feeling that the world is unreal and Brahman alone is real. But when a man is born with an element of Vishnu he. develops ecstatic love of God. That love can never be destroyed. It may wane a little now and then, when he indulges in philosophical reasoning, but it ultimately returns to him increased a thousandfold."

After the devotees had left the Master, Mahimacharan brought Hazra to the room. M. was present. Mahima said to Sri Ramakrishna: "Sir, I have a complaint against you. Why have you asked Hazra to go home? He has no desire to return to his family."

(To Hazra) "Why do you address the Pure Ātman as 'Isvara'? The Pure Ātman is inactive and is the Witness of the three states. When I think of the acts of creation, preservation, and destruction, then I call the Pure Ātman 'Isvara'. What is the Pure Ātman like? It is like a magnet lying at a great distance from a needle. The needle moves, but the magnet lies motionless, inactive."

MASTER: "You practise religious rites-japa, fasting, and the like. That is very good. If a man feels sincerely drawn to God, then God makes him practise all these disciplines. The devotee will certainly realize God if he practises them without desiring their results. A devotee observes many rites because of the injunctions of the scriptures. Such devotion is called vaidhibhakti. But there is a higher form of devotion known as raga-bhakti, which springs from yearning and love for God. Prahlada had such devotion. When the devotee develops that love, he no longer needs to perform prescribed rites.

If you meditate on an ideal you will acquire its nature. If you think of God day and night, you will acquire the nature of God. A salt doll went into the ocean to measure its depth. It became one with the ocean. What is the goal of books or scriptures? The attainment of God. A man opened a book belonging to a sādhu. He saw the word 'Rāma' written on every page. There was nothing else.

"If a man loves God, even the slightest thing kindles spiritual feeling in him. Then, repeating the name of Rāma but once, he gets the fruit of ten million sandhyas. At the sight of a cloud the peacock's emotion is awakened: he dances, spreading his. tail. Radha had the same experience. Just the sight of a cloud recalled Krishna to her mind.

"But who can have this spiritual awakening? Only he who has renounced his attachment to worldly things. If the sap of attachment is totally dried up in a man, the slightest suggestion kindles his spiritual emotion. Though you strike a wet match a thousand times, it will not produce a spark. But if it is dried, the slightest rubbing will set it aflame.

MASTER (to Mahima): "The aim of the Jnāni is to know the nature of his own Self. This is Knowledge; this is liberation. The true nature of the Self is that It is the Supreme Brahman: I and the Supreme Brahman are one. But this Knowledge is hidden on account of māyā.

"I said to Harish; 'This is the whole thing: the gold is hidden under a few basketfuls of earth, and you must remove the earth.'

"I-consciousness"

"The bhaktas retain 'I-consciousness'; the jnanis do not. Nangta used to teach how to establish oneself in the true Self, saying, 'Merge the mind in the buddhi and the buddhi in the Ātman; then you will be established in your true Self."

"But the 'I' persists. It cannot be got rid of. Imagine a limitless expanse of water: above and below, before and behind, right and left, everywhere there is water. In that water is placed a jar filled with water. There is water inside the jar and water outside, but the jar is still there. The 'I' is the jar.

"Even after attaining Knowledge, the Jnāni keeps his body as before. But the fire of Knowledge burns away his lust and other passions. Many days ago, during an electric storm, a thunderbolt struck the Kāli temple. We saw that no injury had been done to the doors; only the points of the screws were broken. The doors are the body, and the passions-lust and so forth-are the screws.

"A Jnāni loves to talk only about God. He feels pained if one talks about worldly things. But a worldly man belongs to a different class. He always has the turban of ignorance on his head. He always comes back to worldly topics.

"The Vedas speak of the 'seven planes' of mind. When the Jnāni's mind ascends to the fifth plane, he cannot listen to anything or talk of anything but God. At that stage only words of wisdom come from his lips.

"The Vedas speak of Satchidananda Brahman. Brahman is neither one nor two; It is between one and two. It cannot be described either as existence or as non-existence; It is between existence and non-existence.

Sincere and formal devotion

"When the devotee develops raga-bhakti, passionate love of God, he realizes Him. But one loses vaidhi-bhakti, formal devotion, as easily as one gains it. This is formal devotion: so much japa, so much meditation, so much sacrifice and homa, so many articles of worship, and the recitation of so many mantras, before the Deity. Such devotion comes in a moment and goes in a moment. Many people say: 'Well, friend, we have lived on havishya for so many days! How many times we have worshipped the Deity at our home! And what have we achieved?' But there is no falling away from raga-bhakti. And who gets this passionate love for God? Those who have performed many meritorious deeds in their past births, or those who are eternally perfect. Think of a dilapidated house, for instance: while clearing away the undergrowth and rubbish one suddenly discovers a fountain fitted with a pipe. It has been covered with earth and bricks, but as soon as they are removed the water shoots up.

"Only those who have developed raga-bhakti for God may be called His sincere devotees. God becomes responsible for them. If you enter your name in a hospital register, the doctor will not discharge you until you are cured. Those who are held by God have nothing to fear. The son who holds to his father, while walking along the narrow ridge of a paddy-field, may slip if he absent-mindedly lets go his father's hand; but if the father holds the son by the hand, there is no such danger.

Mats were spread on the floor of the long verandah northeast of the Master's room. Sri Ramakrishna said: "Sprinkle a little Ganges water on the mats. Many worldly people have sat on them."

M: "That day you spoke only words of renunciation to Ishan. Since then many of us have come to our senses. Now we are eager to reduce our duties. You said that day, 'Ravana died in Ceylon and Behula wept bitterly for him.'"

Sri Ramakrishna sang to himself the following refrain of a song:
Unless a man is simple, he cannot recognize God, the Simple One.

God looks so as long as He is seen from a distance. So the water of the ocean looks blue from afar. But if you go near the ocean and take the water in your hand, you will no longer find it blue; it will be very clear, transparent. So the sun appears small because it is very far away; if you go near it, you will no longer find it small. When one knows the true nature of God, He appears neither blue nor small. But that is a far-off vision;one does not see it except in samādhi. As long as 'I' and 'you' exist, name and form will also exist. Everything is God's lila. His sportive pleasure. As long as a man is conscious of 'I' and 'you', he will experience the manifestations of God through diverse forms.

MASTER: "True. When a man dies after attaining Knowledge, he doesn't have to go to another plane of existence; he isn't born again. But as long as he has not attained Knowledge, as long as he has not realized God, he must come back to the life of this earth; he can never escape it. For such a person there is a hereafter. A man is liberated after attaining Knowledge, after realizing God. For him there is no further coming back to earth. If a boiled paddy-grain is sown, it doesn't sprout. Just so, if a man is boiled by the fire of Knowledge, he cannot take part any more in the play of creation; he cannot lead a worldly life, for he has no attachment to 'woman and gold'. What will you gain by sowing boiled paddy?"

MASTER: "But you cannot call a Jnāni a weed. He who has realized God has obtained the fruit of Immortality-not a common fruit like a gourd or a pumpkin. He is free from rebirth. He is not born anywhere-on earth, in the solar world, or in the lunar world.

"I said the same thing to Keshab. He asked me, 'Sir, is there an after-life?' I didn't commit myself either way. I said that the potters put their pots in the sun to bake. Among them you see both baked and soft pots. Sometimes cattle trample over them. When the baked pots are broken, the potters throw them away; but when the soft ones are broken they keep them. They mix them with water and put the clay on the wheel and make new pots. They don't throwaway the unbaked pots. So I said to Keshab: 'The Potter won't let you go as long as you are unbaked. He will put you on the wheel of the world as long as you have not attained Knowledge, as long as you have not realized Him. He won't let you go. You will have to return to the earth again and again; there is no escape. You will be liberated only when you realize God. Then alone will the Potter let you go. It is because then you won't serve any purpose in this world of māyā.' The Jnāni has gone beyond māyā. What will he do in this world of māyā?

"But God keeps some jnanis in the world of māyā to be teachers of men. In order to teach others the Jnāni lives in the world with the help of Vidyā-māyā. It is God Himself who keeps the Jnāni in the world for His work. Such was the case with Sukadeva and Sankaracharya.

Duties of life
(To Bankim, smiling) "Well, what do you say about man's duties?"

BANKIM (smiling): "If you ask me about them, I should say they are eating, sleeping, and sex-life."

Master scolds Bankim

MASTER (sharply): "Eh? You are very saucy! What you do day and night comes out through your mouth. A man belches what he eats. If he eats radish, he belches radish; if he eats green coconut, he belches green coconut. Day and night you live in the midst of 'woman and gold'; so your mouth utters words about that alone. By constantly thinking of worldly things a man becomes calculating and deceitful. On the other hand, he becomes guileless by thinking of God. A man who has seen God will never say what you have just said. What will a pundit's scholarship profit him if he does not think of God and has no discrimination and renunciation? Of what use is erudition if the mind dwells on 'woman and gold'?

"Kites and vultures soar very high indeed, but their gaze is fixed only on the charnel-pit. The pundit has no doubt studied many books and scriptures; he may rattle off their texts, or he may have written books. But if he is attached to women, if he thinks of money and honour as the essential things, will you call him a pundit? How can a man be a pundit if his mind does not dwell on God?

Devotees and the worldly-minded

"Some may say about the devotees: 'Day and night these people speak about God. They are crazy; they have lost their heads. But how clever we are! How we enjoy pleasure-money, honour, the senses!' The crow, too thinks he is a clever bird; but the first thing he does when he wakes up in the early morning is to fill his stomach with nothing but others' filth. Haven't you noticed how he struts about? Very clever indeed!"

There was dead silence.

Sri Ramakrishna continued: "But like the swan are those who think of God, who pray day and night to get rid of their attachment to worldly things and their love for 'woman and gold', who do not enjoy anything except the nectar of the Lotus Feet of the Lord, and to whom worldly pleasures taste bitter. If you put a mixture of milk and water before the swan, it will leave the water and drink only the milk. And haven't you noticed the gait of a swan? It goes straight ahead in one direction. So it is with genuine devotees: they go toward God alone. They seek nothing else; they enjoy nothing else.

'Sambhu, let me ask you one thing. If God appears before you, will you want Him or a number of hospitals and dispensaries?' If one realizes God, one doesn't enjoy anything else.

"Those who build hospitals and dispensaries, and get pleasure from that, are no doubt good people; but they are of a different type. He who is a real devotee of God seeks nothing but God. If he finds himself entangled in too much work, he earnestly prays, 'Lord, be gracious and reduce my work; my mind, which should think of Thee day and night, has been wasting its power; it thinks of worldly things alone.' Pure-souled devotees are in a class by themselves. You cannot have real love of God unless you know that God alone is real and all else illusory. You cannot have real love of God unless you know that the world is impermanent, only of two days' existence, while its Creator alone is real and eternal. "Janaka and sages like him worked in the world at the command of God.

When you know God you know all else; but then you don't care to know small things. The same thing is stated in the Vedas. You talk about the virtues of a person as long as you haven't seen him, but no sooner does he appear before you than all such talk stops. You are beside yourself with joy simply to be with him. You feel overwhelmed by simply conversing with him. You don't talk about his virtues any more.

BANKIM (to the Master): "Sir, how can one develop divine love?"

MASTER: "Through restlessness-the restlessness a child feels for his mother. The child feels bewildered when he is separated from his mother, and weeps longingly for her. If a man can weep like that for God he can even see Him.

MASTER (to Bankim): "There are some who do not want to dive. They say, 'Won't we become deranged if we go to excess about God?' Referring to those who are intoxicated with divine love, they say, 'These people have lost their heads.' But they don't understand this simple thing: God is the Ocean of Amrita, Immortality. Once I said to Narendra: 'Suppose there were a cup of syrup and you were a fly. Where would you sit to drink the syrup?' Narendra said, 'I would sit on the edge of the cup and stretch out my neck to drink it.' 'Why?' I asked. 'What's the harm of plunging into the middle of the cup and drinking the syrup?' Narendra answered, 'Then I should stick in the syrup and die.' 'My child,' I said to him, 'that isn't the nature of the Nectar of Satchidananda. It is the Nectar of Immortality. Man does not die from diving into It. On the contrary he becomes immortal.'

"Therefore I say, dive deep. Don't be afraid. By diving deep in God one becomes immortal."

Restlessness for God-vision

MASTER (to Girish): "One can realize God through intense renunciation. But the soul must be restless for Him, as restless as one feels for a breath of air when one's head is pressed under water.

"A man can see God if he unites in himself the force of these three attractions: the attraction of worldly possessions for the worldly man, the husband's attraction for the chaste wife, and the child's attraction for its mother. If you can unite these three forms of love and give it all to God, then you can see Him at once.

Cry to your Mother Syama with a real cry, O mind!
And how can She hold Herself from you?

"If a devotee prays to God with real longing, God cannot help revealing Himself to him.

"Nishtha leads to bhakti; bhakti, when mature, becomes bhava; bhava, when concentrated, becomes mahabhava; and last of all is prema. Prema is like a cord: by prema God is bound to the devotee; He can no longer run away. An ordinary man can at best achieve bhava. None but an Isvarakoti attains mahabhava and prema. Chaitanyadeva attained them

What is the meaning of jnanayoga? It is the path by which a man can realize the true nature of his own Self; it is the awareness that Brahman alone is his true nature. Prahlada sometimes was aware of his identity with Brahman. And sometimes he would see that God was one and he another; at such times he would remain in the mood of bhakti.

"Hanuman said, 'O Rāma, sometimes I find that You are the whole and I a part, sometimes that You are the Master and I Your servant; but, O Rāma, when I have the Knowledge of Reality, I see that You are I and I am You.'"

Sri Ramakrishna sang in a tender voice, turning his eyes upward:

Meditate on the Lord, the Slayer of hell's dire woes,
He who removes the fear of death;
Thinking of Him, the soul is freed from worldly grief
And sails across the sea of life in the twinkling of an eye.

Consider, O my mind, why you have come to earth;
What gain is there in evil thoughts and deeds?
Your way lies not through these: perform your penance here
By meditating long and deep on the everlasting Lord.

MASTER: "'Sails across the sea of life in the twinkling of an eye.' One attains the vision of God if Mahamaya steps aside from the door. Mahamaya's grace is necessary: hence the worship of Śakti. You see, God is near us, but it is not possible to know Him because Mahamaya stands between. Rāma, Lakshmana, and Sita were walking along. Rāma walked ahead, Sita in the middle, and Lakshmana last. Lakshmana was only two and a half cubits away from Rāma, but he couldn't see Rāma because Sita-Mahamaya-was in the way.

"While worshipping God, one should assume a definite attitude. I have three attitudes: the attitude of a child, the attitude of a maidservant, and the attitude of a friend. For a long time I regarded myself as a maidservant and a woman companion of God; at that time I used to wear skirts and ornaments, like a woman. The attitude of a child is very good.

"The attitude of a 'hero' is not good. Some people cherish it. They regard themselves as Purusha and woman as Prakriti; they want to propitiate woman through intercourse with her. But this method often causes disaster."

The truth is that unless a man has got rid of rajas and has acquired sattva, he cannot steadily dwell in God; he cannot love God and realize Him."

Master and book-learning

MASTER: "Do you know what that means? People like the author of this book believe that knowledge is impossible without the study of books. They think that first comes the knowledge of books and then comes the knowledge of God. In order to know God one must read books! But if I want to know Jadu Mallick, must I first know the number of his houses and the amount of money he has in government securities? Do I really need all this information? Rather I should somehow enter his house, be it by flattering his gate-keepers or by disregarding their rough treatment, and talk to Jadu Mallick himself. Then, if I want to know about his wealth or possessions, I shall only have to ask him about them. Then it will be a very easy matter for me.

First God and then the world

First comes Rāma, then His riches, that is, the universe, This is why Valmiki repeated the mantra, 'mara'. 'Ma' means God, and 'ra' the world, that is to say, His riches."

MASTER: "Yes, that is the nature of the calculating mind; that is the way the worldly man thinks. But he who seeks God plunges headlong; he doesn't calculate about how much or how little he needs for the protection of his body."

"Quoting from the Gitā , Bhavani said: 'He who sees Me in all things and all things in Me, never becomes separated from Me, nor do I become separated from him. That yogi who, established in unity, worships Me dwelling in all beings, abides in Me, whatever his mode of life. O Arjuna, that yogi is regarded as the highest who judges the pleasure and pain of all beings by the same standard that he applies to himself."

MASTER: "These are the characteristics of the highest bhakta."

MASTER (sharply): "'A little shopkeeping is necessary!' One speaks as one thinks. If a man thinks of worldly things day and night, and deals with people hypocritically, then his words are coloured by his thoughts. If one eats radish, one belches radish. Instead of talking about 'shopkeeping', he should rather have said, 'A man should act as if he were the doer, knowing very well that he is really not the doer.' The other day a man was singing here. The song contained words like 'profit' and 'loss'. I stopped him. If one contemplates a particular subject day and night, one cannot talk of anything else."

"Yes, God is directly perceived by the mind, but not by this ordinary mind. It is the pure mind that perceives God, and at that time this ordinary mind does not function. A mind that has the slightest trace of attachment to the world cannot be called pure. When all the impurities of the mind are removed, you may call that mind Pure Mind or Pure Ātman."

M: "The author says a little later that God cannot easily be perceived by the mind.

He says that one needs a telescope to have that direct vision. Yoga is the telescope. Yoga, as it is described in the Gitā , is of three kinds: jnāna, bhakti, and karma. One is able to see God through this telescope of yoga."

MASTER: "That is very good. These are the words of the Gitā."

"But you must remember one thing. One cannot see God sporting as man unless one has had the vision of Him. Do you know the sign of one who has God-vision? Such a man acquires the nature of a child. Why a child? Because God is like a child. So he who sees God becomes like a child.

"God-vision is necessary. Now the question is, how can one get it? Intense renunciation is the means. A man should have such intense yearning for God that he can say, 'O Father of the universe, am I outside Your universe? Won't You be kind to me, You wretch?' .

"You partake of the nature of him on whom you meditate. By worshipping Śiva you acquire the nature of Śiva. A devotee of Rāma meditated on Hanuman day and night. He used to think he had become Hanuman. In the end he was firmly convinced that he had even grown a little tail. Jnāna is the characteristic of Śiva, and bhakti of Vishnu. One who partakes of Śiva's nature becomes a Jnāni, and one who partakes of Vishnu's nature becomes a bhakta."

MASTER (sharply): "His case was different. He was an Incarnation of God. There is a great difference between him and an ordinary man. The fire of Chaitanya's renunciation was so great that when Sarvabhauma poured sugar on his tongue, instead of melting, it evaporated into air. He was always absorbed in samādhi. How great was his conquest of lust! To compare him with a man! A lion eats meat and yet it mates only once in twelve years; but a sparrow eats grain and it indulges in sex-life day and night. Such is the difference between a Divine Incarnation and an ordinary human being. An ordinary man renounces lust; but once in a while he forgets his vow. He cannot control himself.

(To M) :"He who has realized God looks on man as a mere worm. 'One cannot succeed in religious life if one has shame, hatred, or fear.' These are fetters. Haven't you heard of the eight fetters?

"How can one who is eternally perfect be afraid of the world? He knows how to play his game. An eternally perfect soul can even lead a worldly life if he desires. There are people who can fence with two swords at the same time; they are such expert fencers that, if stones are thrown at them, the stones hit the swords and come back."

NARENDRA (to the Master): "I had a talk with Girish Ghosh. He is indeed a great man. We talked about you."

MASTER: "What did you say about me?"

NARENDRA: "That you are illiterate and we are scholars. Oh, we talked in that vein!" (Laughter.)

MANI MALLICK (to the Master): "You have become a pundit without reading a book."

Goal of scriptural study

MASTER (to Narendra and the others): "Let me tell you this: really and truly I don't feel sorry in the least that I haven't read the Vedānta or the other scriptures. I know that the essence of the Vedānta is that Brahman alone is real and the world illusory. And what is the essence of the Gitā ? It is what you get by repeating the word ten times. Then it is reversed into, 'Tagi', which refers to renunciation. The pupil should hear the essence of the scriptures from the guru; then he should practise austerity and devotions. A man needs the letter he has received from home as long as he has not learnt its contents. After reading it, however, he sets out to get the thing he has been asked to send. Likewise, what need is there of the scriptures if you know their essence? The next thing is the practice of spiritual discipline."

One should listen to singing to awaken the inner spirit. Nothing matters afterwards. "He has kindled the fire. That is nice. Now all is silence. That's nice too. I am silent; you be silent too. The thing is to dive into the Elixir of Bliss.

"I cannot eat anything offered by miserly people. Their wealth is squandered in these ways: first, litigation; second, thieves and robbers; third, physicians; fourth, their wicked children's extravagance. It is like that.

There are two kinds of yoga: Mano Yoga and Karma Yoga. To perform, following the guru's instructions, such pious acts as worship, pilgrimage, and service to living beings is called karmayoga. The duties that Janaka performed are also called karmayoga. The meditation and contemplation of the yogis is called manoyoga.

"Sometimes I say to myself in the Kāli temple, 'O Mother, the mind is nothing but Yourself.' Therefore Pure Mind, Pure Buddhi, and Pure Ātman are one and the same thing."

MASTER (to Girish): "By being guileless one can speedily realize God. There are several kinds of people who do not attain divine knowledge. First, a man with a perverse mind; he is not guileless. Second, one who is very fastidious about outer purity. Third, a doubting person."

MASTER: "Man experiences three states of consciousness: waking, dream, and deep sleep. Those who follow the path of knowledge explain away the three states. According to them, Brahman is beyond the three states. It is also beyond the gross, the subtle, and the causal bodies, and beyond the three Gunās-sattva, rajas, and tamas. All these are māyā, like a reflection in a mirror. The reflection is by no means the real substance. Brahman alone is the Substance and all else is illusory.

"The knowers of Brahman say, further, that it is the identification of the soul with the body that creates the notion of duality. In that state of identification the reflection appears real. When this identification disappears, a man realizes, 'I am He; I am Brahman.'

Different kinds of samādhi

MASTER (smiling): "There are certain signs of God-vision. When a man sees God he goes into samādhi. There are five kinds of samādhi. First, he feels the Mahāvāyu rise like an ant crawling up. Second, he feels It rise like a fish swimming in the water. Third, he feels It rise like a snake wriggling along. Fourth, he feels It rise like a bird flying-flying from one branch to another. Fifth, he feels It rise like a monkey making a big jump; the Mahāvāyu reaches the head with one jump, as it were, and samādhi follows.

"There are two other kinds of samādhi. First, the sthita samādhi, when the aspirant totally loses outer consciousness: he remains in that state a long time, it may be for many days. Second, the Unmana Samādhi: it is to withdraw the mind suddenly from all sense-objects and unite it with God.

MASTER: "Is anything impossible for the grace of God? Suppose you bring a light into a room that has been dark a thousand years; does it remove the darkness little by little? The room is lighted all at once. (To Atul) Intense renunciation is what is needed. One should be like an unsheathed sword. When a man has that renunciation, he looks on his relatives as black cobras and his home as a deep well.

"One should pray to God with sincere longing. God cannot but listen to prayer if it is sincere."

All sat in silence, pondering Sri Ramakrishna's words.

MASTER (to Atul): "What is worrying you? Is it that you haven't that grit, that intense restlessness for God?"

MASTER: "All smell disappears when a blazing fire is lighted. If you heat the cup smelling of garlic, you get rid of the smell; it becomes a new cup.

"The man who says he will not succeed will never succeed. He who feels he is liberated is indeed liberated; and he who feels he is bound verily remains bound. He who forcefully says, 'I am free' is certainly free; and he who says day and night, 'I am bound' is certainly bound."

"There was a king who used to listen daily to a pundit's exposition of the Bhagavata. Every day at the end of their study the pundit would ask the king, 'O King, have you understood what I have read?' To this question the king would daily give the same reply: 'Sir, you had better understand it first yourself.' Each day, when the pundit returned home, he would ponder the meaning of the king's words. He was a pious man, devoted to prayer and meditation. Gradually he came to his senses and realized that the only real thing in the world is the Lotus Feet of God, and that all else is illusory. He felt dispassion for the world and took up the life of a monk. As he was leaving the world he sent a man to the king with the message: 'Yes, O King! Now I have understood.'

"Alas! I find no customers who want anything better than kalai pulse. No one wants to give up 'woman and gold'. Man, deluded by the beauty of woman and the power of money, forgets God. But to one who has seen the beauty of God, even the position of Brahma, the Creator, seems insignificant.

"A man said to Ravana, 'You have been going to Sita in different disguises; why don't you go to her in the form of Rāma?' 'But', Ravana replied 'when I meditate on Rāma in my heart, the most beautiful women-celestial maidens like Rambha and Tilottama-appear no better than ashes of the funeral pyre. Then even the position of Brahma appears trivial to me, not to speak of the beauty of another man's wife.'

"Alas! I find that all the customers here seek worthless Kalai Pulse. Unless, the soul is pure, it cannot have genuine love of God and single-minded devotion to the ideal. The mind wanders away to various objects.

Genuine bhakti

"One does not seek bhakti of one's own accord without inborn tendencies. This is the characteristic of prema-bhakti. There is another kind of bhakti, called jnāna-bhakti, which is love of God based on reasoning.

To M.) "There is no doubt that God exists in all things; but the manifestations of His Power are different in different beings. The greatest manifestation of His Power is through an Incarnation. Again, in some Incarnation there is a complete manifestation of God's Power. It is the Śakti, the Power of God, that is born as an Incarnation

GIRISH: "Narendra says that God is beyond our words and thought."

God known to the pure mind

MASTER: "That is not altogether true. He is, no doubt, unknowable by this ordinary mind, but He can indeed be known by the pure mind. The mind and intellect become pure the moment they are free from attachment to 'woman and gold'. The pure mind and pure intellect are one and the same. God is known by the pure mind. Didn't the sages and seers of olden times see God? They realized the All-pervading Consciousness by means of their inner consciousness."

Qualified Monism

NARENDRA: "What is Qualified Non-dualism?"

MASTER: "It is the theory of Ramanuja.. According to this theory, Brahman, or the Absolute, is qualified by the universe and its living beings: These three-Brahman, the world, and living beings-together constitute One. Take the instance of a bel-fruit. A man wanted to know the weight of the fruit. He separated the shell, the flesh, and the seeds. But can a man get the weight by weighing only the flesh? He must weigh flesh, shell, and seeds together. At first it appears that the real thing in the fruit is the flesh, and not its seeds or shell. Then by reasoning you find that the shell, seeds, and flesh all belong to the fruit; the shell and seeds belong to the same thing that the flesh belongs to. Likewise, in spiritual discrimination one must first reason, following the method of 'Not this, not this': God is not the universe; God is not the living beings; Brahman alone is real, and all else is unreal. Then one realizes, as with the bel-fruit, that the Reality from which we derive the notion of Brahman is the very Reality that evolves the idea of living beings and the universe. The Nitya and the Lila are the two aspects of one and the same Reality; therefore, according to Ramanuja, Brahman is qualified by the universe and the living beings. This is the theory of Qualified Non-dualism.

Futility of mere reasoning

(To M.) "I do see God directly. What shall I reason about? I clearly see that He Himself has become everything; that He Himself has become the universe and all living beings.

"But without awakening one's own inner consciousness one cannot realize the All-pervading Consciousness. How long does a man reason? So long as he has not realized God. But mere words will not do. As for myself, I clearly see that He Himself has become everything. The inner consciousness must be awakened through the grace of God. Through this awakening a man goes into samādhi. He often forgets that he has a body. He gets rid of his attachment to 'woman and gold' and does not enjoy any talk unless it is about God. Worldly talk gives him pain. Through the awakening of the inner consciousness one realizes the All-pervading Consciousness."

Sri Ramakrishna said to M.: "I have observed that a man acquires one kind of knowledge about God through reasoning and another kind through meditation; but he acquires a third kind of Knowledge about God when God reveals Himself to him, His devotee. If God Himself reveals to His devotee the nature of Divine Incarnation-how He plays in human form-, then the devotee doesn't have to, reason about the problem or need an explanation. Do you know what it is like? Suppose a man is in a dark room. He goes on rubbing a match against a match-box and all of a sudden light comes. Likewise, if God gives us this flash of divine light, all our doubts are destroyed. Can one ever know God by mere reasoning?"

Then the Master said to Narendra: "As long as a man argues about God, he has not realized Him. You two were arguing. I didn't like it.

"How long does one hear noise and uproar in a house where a big feast is being given? So long as the guests are not seated for the meal. As soon as food is served and people begin to eat, three quarters of the noise disappears. (All laugh.) When the dessert is served there is still less noise. But when the guests eat the last course, buttermilk, then one hears nothing but the sound 'soop, sup'. When the meal is over, the guests retire to sleep and all is quiet.

"The nearer you approach to God, the less you reason and argue. When you attain Him, then all sounds-all reasoning and disputing-come to an end. Then you go into samādhi-sleep-, into communion with God in silence."
The Master gently stroked Narendra's body and affectionately touched his chin, uttering sweetly the holy words, "Hari Om! Hari Om! Hari Om!" He was fast becoming unconscious of the outer world. His hand was on Narendra's foot. Still in that mood he gently stroked Narendra's body. Slowly a change came over his mind. With folded hands he said to Narendra: "Sing a song, please; then I shall be all right. How else shall I be able to stand on my own legs?" Again he became speechless. He sat motionless as a statue. Presently he became intoxicated with divine love and said: "O Radha, watch your step! Otherwise you may fall into the Jamuna. Ah! How mad she is with love of Krishna!"

The Master was in a rapturous mood. Quoting from a song, he said:

Tell me, friend, how far is the grove
Where Krishna, my Beloved, dwells?
His fragrance reaches me even here,
But I am tired and can walk no farther.

Then the Master completely forgot the outer world. He did not notice anyone in the room, not even his beloved Narendra seated by his side. He did not know where he himself was seated. He was totally merged in God.

Suddenly he stood up, shouting, "Deep drunk with the Wine of Divine Love!" As he took his seat again, he muttered, "I see a light coming, but I know not whence it comes." chp 38

Single-mindedness in meditation

"A person can achieve such single-mindedness in meditation that he will see nothing, hear nothing. He will not be conscious even of touch. A snake may crawl over his body, but he will not know it. Neither of them will be aware of the other.

"In deep meditation the sense-organs stop functioning; the mind does not look outward. It is like closing the gate of the outer court in a house. There are five objects of the senses: form, taste, smell, touch, and sound. They are all left outside.

"At the beginning of meditation the objects of the senses appear before the aspirant. But when the meditation becomes deep, they no longer bother him. They are left outside. How many things I saw during meditation! I vividly perceived before me a heap of rupees, a shawl, a plate of sweets, and two women with rings in their noses. 'What do you want?' I asked my mind. 'Do you want to enjoy any of these things?' 'No,' replied the mind, 'I don't want any of them. I don't want anything but the Lotus Feet of God.' I saw the inside and the outside of the women, as one sees from out side the articles in a glass room. I saw what is in them: entrails, blood, filth, worms, phlegm, and such things."

Master urges intense dispassion

MASTER: "If you want to realize God, then you must cultivate intense dispassion. You must renounce immediately what you feel to be standing in your way. You should not put it off till the future. 'Woman and gold' is the obstruction. The mind must be withdrawn from it.

"One must not be slow and lazy. A man was going to bathe; he had his towel on his shoulder. His wife said to him: 'You are worthless. You are getting old and still you cannot give up some of your habits. You cannot live a single day without me. But look at that man! What a renouncer he is!'

"HUSBAND: 'Why? What has he done?'

"WIFE: 'He has sixteen wives and he is renouncing them one by one. You will never be able to renounce.'

HUSBAND: 'Renouncing his wives one by one! You are crazy. He won't be able to renounce. If a man wants to renounce, does he do it little by little?'

WIFE (smiling): 'Still he is better than you.'

"HUSBAND: 'You are silly; you don't understand. He cannot renounce. But I can. See! Here I go!' "

The Master continued: "That is called intense renunciation. No sooner did the man discriminate than he renounced. He went away with the towel on his shoulder. He didn't turn back to settle his worldly affairs. He didn't even look back at his home.

"He who wants to renounce needs great strength of mind. He must have a dare-devil attitude like a dacoit's. Before looting a house, the dacoits shout: 'Kill! Murder! Loot!'

MASTER (to Mahimacharan): "I said to Girish about you, 'There is one-very deep. You are only knee-deep.' Now you must help me check up on what I said

Divine knowledge destroys egotism

MASTER: "Some people indulge in philosophical speculation and think much of themselves. Perhaps they have studied a little Vedānta. But a man cannot be egotistic if he has true knowledge. In other words, in samādhi man becomes one with God and gets rid of his egotism. True knowledge is impossible without samādhi. In samādhi man becomes one with God. Then he can have no egotism.

"Do you know what it is like? Just at noon the sun is directly overhead. If you look around, then, you do not see your shadow. Likewise, you will not find the 'shadow' of ego after attaining Knowledge, samādhi.

"Hazra used to practise japa at Dakshineswar. While telling his beads, he would also try to do a little brokerage business. He has a debt of a few thousand rupees which he must clear up. About the brahmin cooks of the temple he remarked, 'Do you think I talk with people of that sort?'

"The truth is that you cannot attain God if you have even a trace of desire. Subtle is the way of dharma. If you are trying to thread a needle, you will not succeed if the thread has even a slight fibre sticking out.

"There are people who perform japa for thirty years and still do not attain any result. Why? A gangrenous sore requires very drastic treatment. Ordinary medicine won't cure it.

God's grace

"No matter how much sādhanā you practise, you will not realize the goal as long as you have desire. But this also is true, that one can fealize the goal in a moment through the grace of God, through His kindness. Take the case of a room that has been dark a thousand years. If somebody suddenly brings a lamp into it, the room is lighted in an instant.

"Suppose a poor man's son has fallen into the good graces of a rich person. He marries his daughter. Immediately he gets an equipage, clothes, furniture, a house, and other things."

A DEVOTEE: "Sir, how does one receive God's grace?"

MASTER: "God has the nature of a child. A child is sitting with gems in the skirt of his cloth. Many a person passes by him along the road. Many of them pray to him for gems. But he hides the gems with his hands and says, turning away his face, 'No, I will not give any away.' But another man comes along. He doesn't ask for the gems, and yet the child runs after him and offers him the gems, begging him to accept them.

"One cannot realize God without renunciation. Who will accept my words? I have been seeking a companion, a sympathetic soul who will under-stand my feelings. When I see a great devotee, I say to myself, 'Perhaps he will accept my ideal.' But later on I find that he behaves in a different way.

"A ghost sought a companion. One becomes a ghost if one dies from an accident on a Saturday or a Tuesday. So whenever the ghost found someone who seemed to be dying from an accident on either of these days, he would run to him. He would say to himself that at last he had found his companion But no sooner would he run to the man than he would see the man getting up. The man, perhaps, had fallen from a roof and after a few moments regained consciousness.

"Once Mathur Babu was in an ecstatic mood. He behaved like a drunkard and could not look after his work. At this all said: 'Who will look after his estate if he behaves like that? Certainly the young priest has cast a spell upon him.'

"During one of Narendra's early visits I touched his chest and he became unconscious. Regaining consciousness, he wept and said: 'Oh, why did you do that to me? I have a father! I have a mother!' This 'I' and 'mine' spring from ignorance

Unreality of all worldly relationships

"A guru said to his disciple: 'The world is illusory. Come away with me.' 'But, revered sir,' said the disciple, 'my people at home-my father, my mother, my wife-love me so much. How can I give them up?' The guru said: No doubt you now have this feeling of "I" and "mine" and say that they love you; but this is all an illusion of your mind. I shall teach you a trick, and you will know whether they love you truly or not.' Saying this, the teacher gave the disciple a pill and said to him: 'Swallow this at home. You will appear to be a corpse, but you will not lose consciousness. You will see everything and hear everything. Then I shall come to your house and gradually you will regain your normal state.'

"The disciple followed the teacher's instructions and lay on his bed like a dead person: The house was filled with loud wailing. His mother, his wife, and the others lay on the ground weeping bitterly. Just then a brahmin entered the house and said to them, 'What is the matter with you?' 'This boy is dead', they replied. The brahmin felt his pulse and said: 'How is that? No, he is not dead. I have a medicine for him that will cure him completely.' The joy of the relatives was unbounded; it seemed to them that heaven itself had come down into their house. 'But', said the brahmin, 'I must tell you something else. Another person must take some of this medicine first and then the boy must swallow the rest. But the other person will die. I see he has so many dear relatives here; one of them will certainly agree to take the medicine. I see his wife and mother crying bitterly. Surely they will not hesitate to take it.'

"At once the weeping stopped and all sat quiet. The mother said: 'Well, this is a big family. Suppose I die; then who will look after the family?' She fell into a reflective mood. The wife, who had been crying a minute before and bemoaning her ill luck, said: 'Well, he has gone the way of mortals. I have these two or three young children. Who will look after them if I die?'

"The disciple saw everything and heard everything. He stood up at once and said to the teacher: 'Let us go, revered sir. I will follow you.' (All laugh.)

"Another disciple said to his teacher: 'Revered sir, my wife takes great care of me. It is for her sake that I cannot give up the world.' The disciple practised hathayoga. The teacher taught him, too, a trick to test his wife's love. One day there was a great wailing in his house. The neighbours came running and saw the hathayogi seated in a posture, his limbs paralysed and distorted. They thought he was dead. His wife fell on the ground, weeping piteously: 'Oh, what has befallen me? How have you provided for our future? Oh, friends, I never dreamt I should meet such a fate!'

"In the mean time the relatives and friends had brought a cot to take the corpse out. But suddenly a difficulty arose as they started to move it. Since the body was twisted and stiff, it could not be taken out through the door. A neighbour quickly brought an axe and began to chop away the door-frame. The wife was crying bitterly, when she heard the sound of the axe. She ran to the door. 'What are you doing, friends?' she asked, still weeping. The neighbour said, 'We can't take the body out; so we are chopping away the door-frame.'

" 'Please', said the wife, 'don't do any such thing. I am a widow now; I have no one to look after me. I have to bring up these young children. If you destroy this door, I shall not be able to replace it. Friends, death is inevitable for all, and my husband cannot be called back to life. You had better cut his limbs.' The hathayogi at once stood up. The effect of the medicine had worn off. He said to his wife: ' You evil one! You want to cut off my hands and feet, do you?' So saying, he renounced home and followed his teacher. (All laugh.)

"Many women make a show of grief. Knowing beforehand that they will have to weep, they first take off their nose-rings and other ornaments, put them securely in a box, and lock it. Then they fall on the ground and weep, O friends, what has befallen us?'"

MASTER: "This is a fine discussion. There are two interpretations of the scriptures: the literal and the real. 'One should accept the real meaning alone-what agrees with the words of God. There is a vast difference between the words written in a letter and the direct words of its writer. The scriptures are like the words of the letter; the words of God are direct words. I do not accept anything unless it agrees with the direct words of the Divine Mother."

Knowledge of Brahman

MASTER (to M. and the others): "Is it an easy thing to obtain the Knowledge of Brahman? It is not possible unless the mind is annihilated. The guru said to the disciple, 'Give me your mind and I shall give you Knowledge.' In this state one enjoys only spiritual talk and the company of devotees.

(To Ram) "You are a physician. You know that medicine works only when it mixes with the patient's blood and becomes one with it. Likewise, in the state of Brahmajnana one sees God both within and without. One sees that it is God Himself who has become the body, mind, life, and soul."

M (to himself): "Assimilation!"

MASTER: "A man attains Brahmajnana as soon as his mind is annihilated. With the annihilation of the mind dies the ego, which says 'I', 'I'. One also attains the knowledge of Brahman by following the path of devotion. One also attains it by following the path of knowledge, that is to say, discrimination. The jnanis discriminate, saying, 'Neti, neti', that is, 'All this is illusory, like a dream.' They analyse the world through the process of 'Not this, not this'; it is māyā. When the world vanishes, only the jivas, that is to say, so many egos, remain.

"Each ego may be likened to a pot. Suppose there are ten pots filled with water, and the sun is reflected in them. How many suns do you see?"

A DEVOTEE: "Ten reflections. Besides, there certainly exists the real Sun."

MASTER: "Suppose you break one pot. How many suns do you see now?"

DEVOTEE: "Nine reflected suns. But there certainly exists the real sun."

MASTER: "All right. Suppose you break nine pots. How many suns do you see now?"

DEVOTEE: "One reflected sun. But there certainly exists the real sun."

MASTER (to Girish): "What remains when the last pot is broken?"

GIRISH: "That real sun, sir."

MASTER: "No. What remains cannot be described. What is remains. How will you know there is a real sun unless there is a reflected sun? 'I-consciousness' is destroyed in samādhi. A man climbing down from samādhi to the lower plane cannot describe what he has seen there." It was late in the evening. Lamps were burning in the drawing-room. Sri Ramakrishna was in a spiritual mood. The devotees sat around him.

MASTER (in the ecstatic mood): "There is no one else here; so I am telling you this. He who from the depth of his soul seeks to know God will certainly realize Him. He must. He alone who is restless for God and seeks nothing but Him will certainly realize Him.

"Those who belong to this places have already come. Those who will come from now on are outsiders. Such people will come now and then. The Divine Mother will tell them: 'Do this. Call on God in this way.'

"Why doesn't man's mind dwell on God? You see, more powerful than God is His Mahamaya, His Power of Illusion. More powerful than the judge is his orderly. (All laugh.)

Once I fell into the clutches of a Jnāni, who made me listen to Vedānta for eleven months. But he couldn't altogether destroy the seed of bhakti in me. No matter where my mind wandered, it would come back to the Divine Mother. Whenever I sang of Her, Nangta would weep and say, 'Ah! What is this?' You see, he was such a great Jnāni and still he wept. (To the younger Naren and the others) Remember the popular saying that if a man drinks the juice of the Ālekh creeper, a plant grows inside his stomach. Once the seed of bhakti is sown, the effect is inevitable: it will gradually grow into a tree with flowers and fruits.

"You may reason and argue a thousand times, but if you have the seed of bhakti within you, you will surely come back to Hari."

Futility of mere scholarship

"One needs sādhanā. Mere study of the scriptures will not do. I noticed that though Vidyāsāgar had no doubt read a great deal, he had not realized what was inside him; he was satisfied with helping boys get their education, but had not tasted the Bliss of God. What will mere study accomplish? How little one assimilates! The almanac may forecast twenty measures of rain; but you don't get a drop by squeezing its pages."

The real teacher

"A worldly person should also receive instructions from a sadguru, a real teacher. Such a teacher has certain signs. You should hear about Banāras only from a man who has been to Banāras and seen it. Mere book-learning will not do. One should not receive instruction from a pundit who has not realized the world to be unreal. Only if a pundit has discrimination and renunciation is he entitled to instruct.

"I said to Keshab: 'If I instruct you from a still higher standpoint, then you won't be able to preserve your organization. In the state of jnāna organizations and things like that become unreal, like a dream.'

"One time I gave up fish. At first I suffered from it; afterwards it didn't bother me much. If someone burns up a bird's nest, the bird flies about; it takes shelter in the sky. If a man truly realizes that the body and the world are unreal, then his soul attains samādhi.

MASTER: "There is such a thing as inborn tendencies. When a man has performed many good actions in his previous births, in the final birth he becomes guileless. In the final birth he acts somewhat like a madcap.
"To tell you the truth, everything happens by God's will. When He says 'Yea', everything comes to pass, and when He says 'Nay', everything comes to a standstill.

"Why is it that one man should not bless another? Because nothing can happen by man's will: things come to pass or disappear by God's will.

I said to him: 'God is far, far away from the worldly-minded. But God is very near the man-nay, within a distance of three cubits-whose mind is free from worldliness.' Speaking of Rākhāl , Captain said, 'He eats with all sorts of people.' Perhaps he had heard it from Hazra. Thereupon I said to him: 'A man may practise intense austerity and japa, but he won't achieve anything if his mind dwells on the world. But blessed is the man who keeps his mind on God even though he eats pork. He will certainly realize God in due time. Hazra, with all his austerity and japa, doesn't allow an opportunity to slip by for earning money as a broker.'

I said to Captain, 'You are a ritualist.' He said: 'Yes, I feel very happy while performing worship and things like that. Worldly people have no other way.'

"I said to him: ' but must one perform formal worship for ever? How long does a bee buzz about? As long as it hasn't lighted on a flower. While sipping honey it doesn't buzz.' 'But', he said, 'can we, like you, give up worship and other rituals?' Yet he doesn't always say the same thing. Sometimes he says that all this is inert, sometimes that all this is conscious. I say: 'What do you mean by inert? Everything is Chaitanya, Consciousness.'"

MASTER (to M.): "You see how great the difference is between worldly people and the youngsters? This pundit has been worrying about money day and night. He has come to Calcutta to earn money; otherwise his people at home will have nothing to eat. So he has to knock at different doors. When will he concentrate his mind on God? But the youngsters are untouched by 'woman and gold'; hence they can direct their mind to God whenever they desire.

"The youngsters do not enjoy worldly people's company. Rākhāl used to say, 'I feel nervous at the sight of the worldly-minded.' When I was first beginning to have spiritual experiences, I used to shut the doors of my room when I saw worldly people coming.

Magician and his magic

(To M.) "The truth is that God alone is real and all else unreal. Men, universe, house, and children-all these are like the magic of the magician. The magician strikes his wand and says: 'come delusion! Come confusion!' Then he says to the audience, 'Open the lid of the pot; see the birds fly into the sky.' But the magician alone is real and his magic unreal. The unreal exists for a second and then vanishes.

CAPTAIN: "Krishna is God Himself. In describing Him we have to use such terms as 'whole' and 'part'."

MASTER: "Whole and part are like fire and its sparks. An Incarnation of God is for the sake of the bhaktas and not of the jnanis. It is said in the Adhyātma Rāmāyana that Rāma alone is both the Pervading Spirit and everything pervaded. 'You are the Supreme Lord distinguished as the Vachaka, the signifying symbol, and the Vachya, the object signified.'"

CAPTAIN: "The 'signifying symbol' means the pervader, and the 'object signified' means the thing pervaded."

MASTER: "The pervader in this case is a finite form, It is God incarnating Himself as a human being."

"Wicked ego" must be killed

MASTER: "It is on account of the ego that one is not able to see God. In front of the door of God's mansion lies the stump of ego. One cannot enter the mansion without jumping over the stump.

"There was once a man who had acquired the power to tame ghosts. One day, at his summons, a ghost appeared. The ghost said: 'now tell me what you want me to do. The moment you cannot give me any work I shall break your neck.' The man had many things to accomplish, and he had the ghost do them all, one by one. At last he could find nothing more for the ghost to do. 'Now', said the ghost, 'I am going to break your neck.' 'Wait a minute', said the man. 'I shall return presently.' He ran to his teacher and said: 'Revered sir, I am in great danger. This is my trouble.' And he told his teacher his trouble and asked, 'What shall I do now?' The teacher said: ' do this. Tell the ghost to straighten this kinky hair.' The ghost devoted itself day and night to straightening the hair. But how could it make a kinky hair straight? The hair remained kinky.

"Likewise, the ego seems to vanish this moment, but it reappears the next. Unless one renounces the ego, one does not receive the grace of God.

"I said to Keshab, 'You must renounce your ego.' Keshab replied, 'If I do, how can I keep my organization together?'

"I said to him: 'how slow you are to understand! I am not asking you to renounce the "ripe ego", the ego that makes a man feel he is a servant of God or His devotee. Give up the "unripe ego", the ego that creates attachment to "woman and gold". The ego that makes a man feels he is God's servant. His child is the "ripe ego". It doesn't harm one.'"

Man's peace in God

MASTER: "Worldly people wander about to the four quarters of the earth for the sake of happiness. They don't find it anywhere; they only become tired and weary. When through their attachment to 'woman and gold' they only suffer misery, they feel an urge toward dispassion and renunciation. Most people cannot renounce 'woman and gold' without first enjoying it.

There are two sorts of people: those who stay in one place and those who go about to many places. There are some sadhakas who visit many sacred places. They cannot settle down in one spot; they must drink the water of many holy places. Thus roaming about, they satisfy their unfulfilled desires. And at last they build a hut in one place and settle down there. Then, free from worry and effort, they meditate on God.

"But what is there to enjoy in the world? 'Woman and gold'? That is only a momentary pleasure. One moment it exists and the next moment it disappears. '

Only by renunciation is ignorance destroyed

Worries associated with human birth

"Many troubles and worries follow in the wake of a birth in a physical body. Further, if a person is cursed, he may have to be born seven times. One must be very careful. One has to assume a human body if one cherishes the slightest desire."

"It is not possible to rid oneself of 'I-consciousness'. and as long as one is aware of this 'I-consciousness', one cannot speak of the universe and its living beings as unreal. You cannot get the correct weight of the bel-fruit if you leave out its shell and pits.

"The brick, lime, and brick-dust of which the stairs are made are the same brick, lime, and brick-dust of which the roof is made. The universe and its living beings exist on account of the Reality of Him who is known as Brahman.

Synthesis of the formless Reality and God with form

"The devotees-I mean the vijnanis-accept both God with form and the Formless, both the Personal God and the Impersonal. In a shoreless ocean-an infinite expanse of water-visible blocks of ice are formed here and there by intense cold. Similarly, under the cooling influence, so to say, of the deep love of Its worshipper, the Infinite reduces Itself to the finite and appears before the worshipper as God with form. Again, as, on the rising of the sun, the ice melts away, so, on the awakening of Knowledge, God with form melts away into the same Infinite and Formless.

"As long as a man analyses with the mind, he cannot reach the Absolute. As long as you reason with your mind, you have no way of getting rid of the universe and the objects of the senses-form, taste, smell, touch, and sound. When reasoning stops, you attain the Knowledge of Brahman. Ātman cannot be realized through this mind; Ātman is realized through Ātman alone. Pure Mind, Pure Buddhi, Pure Ātman-all these are one and the same.
"Just think how many things you need to perceive an object. You need eyes; you need light; you need mind. You cannot perceive the object if you leave out anyone of these three. As long as the mind functions how can you say that the universe and the 'I' do not exist?

"When the mind is annihilated, when it stops deliberating pro and con, then one goes into samādhi, one attains the Knowledge of Brahman. You know the seven notes of the scale: sa, re, ga, ma, pa, dha, ni. One cannot keep one's voice on 'ni' very long."

Intimate Knowledge of God

Looking at the younger Naren, Sri Ramakrishna said: "What will you gain by merely being intuitively aware of God's existence? A mere vision of God is by no means everything. You have to bring Him into your room. You have to talk to Him.

"Some have heard of milk, some have seen milk, and some have drunk milk. Some have seen the king, but only one or two can bring the King home and entertain him."

Master's love for young disciples

"I want to tell you something very secret. Why do I love boys like Purna and Narendra so much? Once, in a spiritual mood, I felt intense love for Jagannath, love such as a woman feels for her sweetheart. In that mood I was about to embrace Him; when I broke my arm. It was then revealed to me: 'You have assumed this human body. Therefore establish with human beings the relationship of friend, father, mother, or son.'

"I now feel for Purna and the other young boys as I once felt for Rāmlāla. I used to bathe Rāmlāla, feed Him, put Him to bed, and take Him wherever I went. I used to weep for Rāmlāla. Now I have the same feeling for these young boys. Look at Niranjan. He is not attached to anything. He spends money from his own pocket to take poor patients to the hospital. At the proposal of marriage he says, 'Goodness! That is the whirlpool of the Visalaks! I see him seated on a light. "Purna belongs to the realm of the Personal God. He was born with an element of Vishnu. Ah, what yearning he has!

(To M.) "Didn't you notice that he looked at you as if you were his spiritual brother, his very own? He said he would visit me again, at Captain's house.

Master's praise of Narendra

"Narendra belongs to a very high plane-the realm of the Absolute. He has a manly nature. So many devotees come here, but there is not one like him.

"Every now and then I take stock of the devotees. I find that some are like lotuses with ten petals, some like lotuses with sixteen petals, some like lotuses with a hundred petals. But among lotuses Narendra is a thousand-petalled one.

"Other devotees may be like pots or pitchers; but Narendra is a huge water-barrel.

"Others may be like pools or tanks; but Narendra is a huge reservoir like the Haldārpukur.

"Among fish, Narendra is a huge red-eyed carp; others are like minnows or smelts or sardines. Tārak of Belgharia may be called a bass.

"Narendra is a 'very big receptacle', one that can hold many things. He is like a bamboo with a big hollow space inside.

"Narendra is not under the control of anything. He is not under the control of attachment or sense pleasures. He is like a male pigeon. If you hold a male pigeon by its beak, it breaks away from you; but the female pigeon keeps still. Narendra has the nature of a man; so he sits on the right side in a carriage. Bhavanāth has a woman's nature; so I make him sit on the other side. I feel great strength when Narendra is with me in a gathering."

MUKHERJI: "Hari became simply speechless at what you said yesterday. He said to me: 'Such wisdom can be found only in the philosophical systems of Samkhya, Yoga, and Vedānta. He is no ordinary person.'"

MASTER: "But I have never studied Samkhya or Vedānta.

Two kinds of samādhi

"Generally speaking there are two kinds of samādhi. First, sthita or jada samādhi: one attains it by following the path of knowledge-as a result of the destruction of the ego through reasoning. Second, bhava samādhi: one attains this by following the path of bhakti. In this second samādhi a trace of ego remains, like a line, in order to enable the devotee to enjoy God, to taste His Lila. But one cannot understand all this if one is attached to 'woman and gold'.

"I said to Kedār, 'You will never succeed if your mind dwells on "woman and gold".' I wanted to pass my hand over his chest, but I could not. He has knots and twists inside. It was like a room smelling of filth, which I could not enter. His attachment to the world is very deep; it is like a natural emblem of Śiva, whose root spreads as far as Benares. One will never succeed if one is attached to the world-to 'woman and gold'.

Master praises his young disciples

"The youngsters are yet untouched by 'woman and gold'. That is why I love them so dearly. Hazra says to me, 'You love a boy if he comes from a wealthy family or if he is handsome.' If that is so, then why do I love Harish, Lātu, and Narendra? Narendra hasn't a penny to buy salt to season his rice.

"The youngsters' minds are not yet coloured by worldliness. That is why they are so pure in heart. Besides, many of them are eternally perfect; they have been drawn to God from their very birth. It is like a garden in which, while cleaning it, you suddenly discover water-pipes. The water gushes forth without any effort on your part."

BALARĀM: "Sir, how was it possible for Purna to know all of a sudden that the world is illusory?"

MASTER: "He has inherited that knowledge from his previous births. In his past lives he practised many disciplines. It is the body alone that is small or grows big, and not the Ātman.

"Do you know what these youngsters are like? They are like certain plants that grow fruit first and then flowers. These devotees first of all have the vision of God; next they hear about His glories and attributes; and at last they are united with Him. Look at Niranjan. He always keeps his accounts clear. He will be able to go whenever he hears the call.

Master's spiritual experiences

Sri Ramakrishna was talking with the devotees in the small room in Balarām's house. Mahendra, Balarām, Tulasi, Haripada, Girish, and other devotees were sitting on the floor. M. returned from the Ganges. After saluting the Master he took a seat near him. Sri Ramakrishna was recounting to the devotees some of his spiritual experiences.

MASTER: "One day in the Kāli temple Haladhāri and Nangta were reading the Adhyātma Rāmāyana. Suddenly I had a vision of a river with woods on both sides. The trees and plants were green. Rāma and Lakshmana were walking along wearing their shorts. One day, in front of the kuthi, I saw Arjuna's chariot. Sri Krishna was seated in it as the charioteer. I still remember it. Another day, while listening to kirtan at Kamarpukur, I saw Gaurānga in front of me.

"At that time a naked person, emerging from my body, used to go about with me. I used to joke with him. He looked like a boy and was a paramahamsa. I can't describe to you all the divine forms I saw at that time. I was suffering then from indigestion, which would become worse when I saw visions; so I would try to shun these divine forms and would spit on the ground when I saw them. But they would follow me and obsess me like ghosts. I was always overwhelmed with divine ecstasy and couldn't tell the passing of day and night. On the day after such a vision I would have a severe attack of diarrhoea, and all these ecstasies would pass out through my bowels."

BALARĀM: "Well, Purna has heard much about you from M."

MASTER: "Perhaps the account of my early spiritual experiences."

BALARĀM: "If Purna is perfect by nature, then what is M.'s function?"

MASTER: "A mere instrument."

Once a man's inner spirit is awakened, once he succeeds in knowing God, he doesn't feel the desire even to know about all this rubbish. How incoherently a delirious patient talks: 'I shall eat five seers of rice! I shall drink a whole tank of water!' 'Will you?' says the physician. 'All right! You will have them.' Saying this, the physician goes on with his smoke. But he pays attention to what the patient says when the patient is no longer delirious."

PASUPATI: "Will our delirium last for ever?"

MASTER: "Why should you think so? Fix your mind on God, and spiritual consciousness will be awakened in you."

PASUPATI (smiling): "Our union with God is only momentary. It doesn't last any longer than a pipeful of tobacco." (All Laugh.)

MASTER: "What if that is so? Union with God even for one moment surely gives a man liberation.

"Ahalyā said to Rāma, 'O Rāma, it doesn't matter if I am born as a pig or any other being; only bless me that my mind may dwell on Thy Lotus Feet and be filled with real devotion to Thee.'

"Nārada said to Rāma: 'O Rāma, I want from Thee no other favour. Please give me real love for Thee; and please bless me, that I may not come under the spell of Thy world-bewitching māyā.'

"When a man sincerely prays to God, he is able to fix his mind on God and develop real love for His Lotus Feet.

"Give up all such notions as: 'Shall we be cured of our delirium?', 'What will happen to us?', 'We are sinners!' (To Nanda) One must have this kind of faith: 'What? Once I have uttered the name of Rāma, can I be a sinner any more?'"

NANDA: "Is there no after-life? What about punishment for our sins?"

MASTER: "Why not enjoy your mangoes? What need have you to calculate about the after-life and what happens then, and things like that? Eat your mangoes. You need mangoes. You need devotion to God. "

God, the Wish-fulfilling Tree

NANDA: "But where is the mango-tree? Where do I get mangoes?"

MASTER: "Tree? God is the eternal and infinite Brahman. He does exist; there is no doubt about it. He is eternal. But you must remember this, that He is the Kalpataru.

Awakening of Kundalini

"A man's spiritual consciousness is not awakened unless his kundalini is aroused."The kundalini dwells in the Muladhara. Then it is aroused, it passes along the Sushumna nerve, goes through the centres of Svadhisthana, Manipura, and so on, and at last reaches the head. This is called the movement of Mahāvāyu, the Spiritual Current. It culminates in samādhi.

"One's spiritual consciousness is not awakened by the mere reading of books. One should also pray to God. The kundalini is aroused if the aspirant feels restless for God. To talk of knowledge from mere study and heresay! What will that accomplish?

"Just before my attaning this state of mind, it had been revealed to me how the kundalini is aroused, how the lotuses of the different centres blossom forth, and how all this culminates in samādhi. This is a very secret experience. I saw a boy twenty-two or twenty-three years old, exactly resembling me, enter the Sushman nerve and commune with the lotuses touching them with his tongue. He bagan with the centre at the anus and passed through the centres at the sexual organ, naval, and so on. The different lotuses of those centres-four-petalled, six-petalled, ten-petalled, and so forth-had been drooping at his touch they stood erect.

"When he reached the heart-I distinctly remember it-and communed with the lotuses there, touching it with his tongue, the twelve-petalled lotus, which was hanging head down, stood erect and open its petals. Then he came to the sixteen-petalled lotus in the throat and two petalled lotus in the forehead. And last of all, the thousand-petalled lotus in the head blossomed. Since then I have been in this state."

Sri Ramakrishna came down to the floor and sat near Mahimacharan. M. and a few other devotees were near him. Rākhāl also was in the room.

MASTER (to Mahima): "For a long time I have wanted to tell you my spiritual experiences, but I could not. I feel like telling you today.

Master's intimate vision of God

"You say that by mere sādhanā one can attain a state of mind like mine. But it is not so. There is something special here [referring to himself]."

Rākhāl , M., and the others became eager to hear what the Master was going to say.

MASTER: "God talked to me. It was not merely His vision. Yes, He talked to me. Under the banyan-tree I saw Him coming from the ganges. Then we laughed so much! By way of playing with me He cracked my fingers. Then He talked. Yes, He talked to me.

"For three days I wept continuously. And He revealed to me what is in the Vedas, the Puranas, the Tantras, and the other scriptures.

Master's vision of māyā

"One day He showed me the māyā of Mahamaya. A small light inside a room began to grow, and at last it enveloped the whole universe.'

"Further, He revealed to me a huge reservoir of water covered with green scum. The wind moved a little of the scum and immediately the water became visible; but in the twinkling of an eye, scum from all sides came dancing in and again covered the water. He revealed to me that the water was like Satchidananda, and the scum like māyā. On account of māyā, Satchidananda is not seen. Though now and then one may get a glimpse of It, again māyā covers It.

The Punjabi sādhu was going along the footpath in the garden. The Master said: "I don't attract him. He has the attitude of a Jnāni. I find him to be dry as wood."

MASTER (to the Vaishnava): "Stop that sizzling noise! When butter containing water is heated over a fire, it makes that sound.

"If a man but once tastes the joy of God, his desire to argue takes wing. The bee, realizing the joy of sipping honey, doesn't buzz about any more. What will you achieve by quoting from books? The pundits recite verses and do nothing else.

MASTER: "Man should possess dignity and alertness. Only he whose spiritual consciousness is awakened possesses this dignity and alertness and can be called a man. Futile is the human birth without the awakening of spiritual consciousness.

"Truthfulness is the tapasya of the Kaliyuga. 'Truthfulness, submission to God, and looking on the wives of other men as one's own mother'-these are the means to realize God."

Futility of discussion

MASTER: "All this is useless talk. It is like the ravings of a delirious patient. A delirious patient says, 'I shall drink a whole tank of water; I shall eat a whole pot of rice.' The physician says: 'Yes, yes. You will have all these. We shall give you whatever you want when you are convalescent.'

"When butter is heated it sizzles and crackles. But all sound comes to a stop when it is thoroughly boiled. As a man's mind is, so is his conception of God. I have seen in rich men's houses portraits of the Queen and other aristocrats. But the devotees keep in their houses pictures of gods and goddesses.

Go beyond knowledge and ignorance

"Lakshmana said, 'O Rāma, even a sage like Vasishthadeva was overcome with grief on account of the death of his sons!' 'Brother,' replied Rāma, 'whoever has knowledge has ignorance also. Whoever is conscious of light is also conscious of darkness. Therefore go beyond knowledge and ignorance.' One attains that state through an intimate knowledge of God. This knowledge is called vijnāna .

"When a thorn enters the sole of your foot you have to get another thorn. You then remove the first thorn with the help of the second Afterwards you throwaway both. Likewise, after removing the thorn of ignorance with the help of the thorn of knowledge, you should throwaway the thorns of both knowledge and ignorance.

"There are signs of Perfect Knowledge. One is that reasoning comes to an end. As I have just said, the butter sizzles and crackles as long as it is not thoroughly boiled."

Doctor: "But can one retain Perfect Knowledge permanently? You say that all is God. Then why have you taken up this profession of a paramahamsa? And why do these people attend on you? Why don't you keep silent?"

MASTER (smiling): "Water is water whether it is still or moves or breaks into waves.

Parable of the cow

"The cow suffers so much because she says, 'Hamba! Hamba!', that is, 'I! I!' She is yoked to the plough all day long, rain or shine. Or she is slaughtered by the butcher. But even that doesn't put an end to her misery. The cobbler tans her hide to make shoes from it. At last the carder makes a string for his bow from her entrails and uses the string in carding; then it says, 'Tuhu! Tuhu!', that is, 'Thou! Thou!' Only then does the cow's suffering come to an end.

"Likewise, only when a man says: 'Not I! Not I! I am nobody. O Lord, Thou art the Doer and I am Thy servant; Thou art the Master', is he freed from all sufferings; only then is he liberated."

DOCTOR: "But one must fall into the hands of the carder." (All laugh.)

MASTER: "If this ego cannot be got rid of, then let the rascal remain as the servant of God. (All laugh.)

Characteristics of tamas

(To the doctor) "There are a few men who cannot attain knowledge of God: men proud of their scholarship, proud of their education, or proud of their wealth. If you speak to such people about a holy man and ask them to visit him, they make all kinds of excuses and will not go. But in their heart of hearts they think: 'Why, we are big people ourselves. Must we go and visit someone else?'

"A characteristic of tamas is pride. Pride and delusion come from tamas.

"It is said in the Purana that Ravana had an excess of rajas, Kumbhakarna of tamas, and Bibhishana of sattva. That is why Bibhishana was able to receive the grace of Rāma. Another characteristic of tamas is anger. Through anger one loses one's wits and cannot distinguish between right and wrong. In a fit of anger Hanuman set fire to Lanka, without thinking for a moment that the fire might also burn down the hut where Sita lived.

"Still another feature of tamas is lust.

Difficulty of path of knowledge
"One realizes God by following the path of discrimination and knowledge. But this is an extremely difficult path. It is easy enough to say such things as, 'I am not the body, mind, or intellect; I am beyond grief, disease, and sorrow; I am the embodiment of Existence-Knowledge-Bliss Absolute; I am beyond pain and pleasure; I am not under the control of the sense-organs', but it is very hard to assimilate these ideas and practise them. Suppose I see, my hand cut by a thorn and blood gushing out; then it is not right for me to say: 'Why, my hand is not cut by the thorn! I am all right.' In order to be able to say that, I must first of all burn the thorn itself in the fire of Knowledge.

"Many people think they cannot have knowledge or understanding of God without reading books. But hearing is better than reading, and seeing is better than hearing. Hearing about Benares is different from reading about it; but seeing Benares is different from either hearing or reading.

"Those actually engaged in a game of chess do not always judge the moves on the board correctly. The onlookers often judge the moves better than the players. Worldly people often think themselves very intelligent, but they are attached to the things of the world. They are the actual players and cannot understand their own moves correctly. But holy men, who have renounced everything, are unattached to the world; they are really more intelligent than worldly people. Since they do not take any part in worldly life, their position is that of onlookers, and so they see things more clearly."

ISHAN (to the doctor): "Our faith is shallow on account of our pride. It is said in the Ramayana that a crow named Bhushandi did not at first accept Rāma as an Incarnation of God. Once it incurred Rāma's displeasure. It travelled through the different worlds-the lunar, solar, and so forth-and through Mount Kailas, to escape Rāma's wrath. But it found that it could not escape. Then it surrendered itself to Him and took refuge at His feet. Rāma took the crow in His hand and swallowed it. Thereupon the crow found that it was seated in it's own nest in a tree. After its pride had thus been crushed, the bird came to realize that though Rāma looked like any other man, yet He contained in His stomach the entire universe-sky, moon, sun, stars, oceans, rivers, men, animals, and trees."

MASTER: "Unless a man is guileless, he cannot so easily have faith in God. God is far, far away from the mind steeped in worldliness. Worldly intelligence creates many doubts and many forms of pride-pride of learning, wealth, and the rest. (Pointing to the doctor) But he is guileless.

Hard rules for sannyāsis

"Total renunciation is for sannyāsis. They must not look even at the picture of a woman. To them a woman is poison. They must keep themselves at least ten cubits away from her; and if that is not possible, at least one cubit. And they must not talk much with a woman, no matter how devout she may be. Further, they should choose their dwelling at a place where they will never, or scarcely ever, see the face of a woman.

"Money, too, is like poison to a sannyāsi . If he keeps money with him, he has worries, pride, anger, and the desire for physical comforts. Money inflames his rajas, which brings tamas in its train. Therefore a sannyāsi must not touch 'gold'. 'Woman and gold' makes him forget God.

I too passed through that state. It is called Dāsya, the attitude of the servant toward his master. I used to weep so bitterly with the name of the Divine Mother on my lips that people would stand in a row watching me. When I was passing through that state, someone, in order to test me and also to cure my madness, brought a prostitute into my room. She was beautiful to look at, with pretty eyes. I cried, 'O Mother! O Mother!' and rushed out of the room. I ran to Haladhāri and said to him, 'Brother, come and see who has entered my room!' I told Haladhāri and everyone else about this woman. While in that state I used to weep with the name of the Mother on my lips. Weeping, I said to Her: O Mother, protect me! Please make me stainless. Please see that my mind is not diverted from the Real to the unreal.' (To the doctor) This attitude of yours is also very good. It is the attitude of a devotee, one who looks on God as his Master.

"When a man develops pure sattva, he thinks only of God. He does not enjoy anything else. Some are born with pure sattva as a result of their Prārabdha karma. Through unselfish action one finally acquires pure sattva. Sattva mixed with rajas diverts the mind to various objects. From it springs the conceit of doing good to the world. To do good to the world is extremely difficult for such an insignificant creature as man. But there is no harm in doing good to others in an unselfish spirit. This is called unselfish action. It is highly beneficial for a person to try to perform such action. But by no means all succeed, for it is very difficult. Everyone must work. Only one or two can renounce action. Rarely do you find a man who has developed pure sattva. Through disinterested action sattva mixed with rajas gradually turns into pure sattva.

"No sooner does a man develop pure sattva than he realizes God, through His grace.

"Ordinary people cannot understand pure sattva. Hem once said to me: 'Well, priest! The goal of a man's life is to acquire name and fame in the world. Isn't that true?' "

MASTER: "But a man who feels intense renunciation within doesn't calculate that way. He doesn't say to himself, 'I shall first make an arrangement for the family and then practise sādhanā.' No, he doesn't feel that way if he has developed intense dispassion. A goswami said in the course of his preaching, 'If a man has ten thousand rupees he can maintain himself on the income; then, free from worries, he Can pray to God.'

"Keshab Sen also said something like that. He said to me: 'Sir, suppose a man wants, first of all, to make a suitable arrangement of his property and estate and then think of God; will It be all right for him to do so? Is there anything wrong about it?' I said to him: 'When a man feels utter dispassion, he looks on the world as a deep well and his relatives as venomous cobras. Then he cannot think of saving money or making arrangements about his property.' God alone is real and all else illusory. To think of the world instead of God!

On knowledge and ignorance

"Go beyond knowledge and ignorance; only then can you realize God. To know many things is ignorance. Pride of scholarship is also ignorance. The unwavering conviction that God alone dwells in all beings is Jnāna, knowledge. To know Him intimately is vijnāna, a richer Knowledge if a thorn gets into your foot, a second thorn is needed to take it out. When it is out both thorns are thrown away. You have to procure the thorn of knowledge to remove the thorn of ignorance; then you must set aside both knowledge and ignorance. God is beyond both knowledge and ignorance. Once Lakshmana said to Rāma, 'Brother, how amazing it is that such a wise man as Vasishtha wept bitterly at the death of his sons!' Rāma said: 'Brother, he who has knowledge must also have ignorance. He who has knowledge of one thing must also have knowledge of many things. He who is aware of light is also aware of darkness.' Brahman is beyond knowledge and ignorance, virtue and vice, merit and demerit, cleanliness and uncleanliness."

SHYAM: "What is the distinction between the gross body and the subtle body?"

MASTER: "The body consisting of the five gross elements is called the gross body. The subtle body is made up of the mind, the ego, the discriminating faculty, and the mind-stuff. There is also a causal body, by means of which one enjoys the Bliss of God and holds communion with Him. The Tantra calls it the Bhagavati Tanu, the Divine Body. Beyond all these is the Maha-karana, the Great Cause. That cannot be expressed by words.

"What is the use of merely listening to words? Do something! What will you achieve by merely repeating the word 'siddhi'? Will that intoxicate you? You will not be intoxicated even if you make a paste of siddhi and rub it all over your body. You must eat some of it. How can a man recognize yarns of different counts, such as number forty and number forty-one, unless he is in the trade? Those who trade in yarn do not find it at all difficult to describe a thread of a particular count. Therefore I say, practice a little spiritual discipline; then you will know all these-the gross, the subtle, the causal, and the Great Cause. While praying to God, ask only for love for His Lotus Feet.

"When Rāma redeemed Ahalyā from the curse, He said to her, 'Ask a boon of Me.' Ahalyā said, 'O Rāma, if You deign to grant me a boon, then please fulfill my desire that I may always meditate on Your Lotus Feet, even though I may be born in a pig's body.'

SHYAM: "Sir, what do you think of Theosophy?"

MASTER: "The long and short of the matter is that those who go about making disciples belong to a very inferior level. So also do those who want occult powers to walk over the Ganges and to report what a person says in a far-off country and so on. It is very hard for such people to have pure love for God."

SHYAM: "Sir, what do you think of Theosophy?"

"To know that there is fire in wood is knowledge. But to make a fire with that wood, cook food with that fire, and become healthy and strong from that food is vijnāna."

Master's advice to Shyam Basu

MASTER (to Shyam Basu): "Give up worldly talk altogether. Don't talk about anything whatever but God. If you see a worldly person coming near you, leave the place before he arrives. You have spent your whole life in the world. You have seen that it is all hollow. Isn't that so? God alone is Substance, and all else is illusory. God alone is real, and all else has only a two days existence. What is there in the world? The world is like a pickled hog plum: one craves for it. But what is there in a hog plum? Only skin and pit. And if you eat it you will have colic."

MASTER (to Dr. Sarkar): "I saw you yesterday in my samādhi. I found that you are a mine of knowledge; but it is all dry knowledge. You have not tasted divine bliss. (To Pratap, referring to Dr. Sarkar) If he ever tastes divine bliss, he will see everything, above and below, filled with it. Then he will not say that whatever he says is right and what others say is wrong. Then he will not utter sharp, strong, pointed words."

How a Jnāni should meditate

MASTER: "Nangta used to tell me how a Jnāni meditates. Everywhere is water; all the regions above and below are filled with water; man, like a fish, is swimming joyously in that water. In real meditation you will actually see all this.

"Take the case of the infinite ocean. There is no limit to its water: Suppose a pot is immersed in it: there is water both inside and outside the pot. The Jnāni sees that both inside and outside there is nothing but Parmatman. Then what is this pot? It is 'I-consciousness'. Because of the pot the water appears to be divided into two parts; because of the pot you seem to perceive an inside and an outside. One feels that way as long as this pot of 'I' exists. When the 'I' disappears, what is remains. That cannot be described in words.

"Do you know another way a Jnāni meditates? Think of infinite Ākāśa and a bird flying there, joyfully spreading Its wings. There is the Chidakasa, and Ātman is the bird. The bird is not imprisoned in a cage; it flies in the Chidakasa. Its joy is limitless."

Story of Vilwamangal

"When the mind is united with God, one sees Him very near, in one's own heart. But you must remember one thing. The more you realize this unity, the farther your mind is withdrawn from worldly things. There is the story of Vilwamangal in the Bhaktamala. He used to visit a prostitute. One night he was very late in going to her house. He had been detained at home by the sraddha ceremony of his father and mother. In his hands he was carrying the food offered in the ceremony, to feed his mistress. His whole soul was so set upon the woman that he was not at all conscious of his movements. He didn't even know how he was walking. There was a yogi seated on the path, meditating on God with eyes closed. Vilwamangal stepped on him. The yogi became angry, and cried out: 'What? Are you blind? I have been thinking of God, and you step on my body!' 'I beg your pardon,' said Vilwamangal, 'but may I ask you something? I have been unconscious, thinking of a prostitute, and you are conscious of the outer world though thinking of God. What kind of meditation is that?' In the end Vilwamangal renounced the world and went away in order to worship God. He said to the prostitute: 'You are my guru. You have taught me how one should yearn for God.' He addressed the prostitute as his mother and gave her up."

Dr.Sarkar arrived. At the sight of him Sri Ramakrishna went into samādhi. When his ecstasy abated a little, he said, "First the bliss of divine inebriation and then the Bliss of Satchidananda, the Cause of the cause."

DOCTOR: "Yes."

"Ah, what a splendid thing you said the other day! 'We lie in the lap of God. To whom shall we speak about our illness if not to Him?' If I must pray, I shall certainly pray to Him." As Sri Ramakrishna said these words, his eyes filled with tears. Again he went into ecstasy and said to the doctor, "You are very pure; otherwise I could not have put my foot on your lap." Continuing, he said: "'He alone has peace who has tasted the Bliss of Rāma.' What is this world? What is there in it? What is there in money, wealth, honour, or creature comforts? 'O mind, know Rāma! Whom else should you know?' "

The great visions

"I experienced one of my first ecstasies when I was ten or eleven years old, as I was going through a meadow to the shrine of Viśālākśi. What a vision! I became completely unconscious of the outer world.

"I was twenty-two or twenty-three when the Divine Mother one day asked me in the Kāli temple, 'Do you want to be Akshara?' I didn't know what the word meant. I asked Haladhāri about it. He said, 'Kshara means jiva, living being; Akshara means Paramatman, the Supreme Soul.'

"At the hour of the evening worship in the Kāli temple I would climb to the roof of the kuthi and cry out: 'O devotees, where are you all? Come to me soon! I shall die of the company of worldly people!' I told all this to the 'Englishmen'. They said it was all an illusion of my mind. 'Perhaps it is', I said to myself, and became calm. But now it is all coming true; the devotees are coming.

Five suppliers of the Master's needs

"The Divine Mother also showed me in a vision the five suppliers of my needs; first, Mathur Babu, and second, Sambhu Mallick, whom I had not then met. I had a vision of a fair-skinned man with a cap on his head. Many days later, when I first met Sambhu, I recalled that vision; 1 realized that it was he whom I had seen in that ecstatic state. I haven't yet found out the three other suppliers of my wants. But they were all of a fair complexion. Surendra looks like one of them.

"When I attained this" state of God-Consciousness, a person exactly resembling myself thoroughly shook my Ida, Pingala, and Sushumna nerves. He licked with his tongue each of the lotuses of the six centres, and those drooping lotuses at once turned their faces upward. And at last the Sahasrara lotus became full-blown.

Master's foreseeing of the coming of devotees

"The Divine Mother used to reveal to me the nature of the devotees before their coming. I saw with these two eyes-not in a trance-the kirtan party of Chaitanya going from the banyan-tree to the bakul-tree in the Panchavati. I saw Balarām in the procession and also, I think, yourself [meaning M.]. Chuni's spiritual consciousness and yours, too, have been awakened by frequent visits to me. In a vision I saw that Śaśi and Sarat had been among the followers of Christ.

"Under the banyan-tree in the Panchavati I had a vision of a child. Hriday said to me, 'Then a son will soon be born to you.' I said to him:

'But I regard all women as mother. How can I have a son?' That child is Rākhāl .

"I said to the Divine Mother, 'O Mother, since You have placed me in this condition, provide me with a rich man. That is why Mathur served me for fourteen years. And in how many different ways! At my request he arranged a special store-room for the sādhus. He provided me with carriage and palanquin. And whatever I asked him to give to anyone, he gave. The Brahmani identified him with Prataprudra.

"Vijay had a vision of this form [meaning himself]. How do you account for it? Vijay said to me, 'I touched it exactly as I am touching you now.'

"Lātu counted thirty-one devotees in all. That's not many. But a few more are becoming devotees through Vijay and Kedār.

"It was revealed to me in a vision that during my last days I should have to live on pudding. During my present illness my wife was one day feeding me with pudding. I burst into tears and said, 'Is this my living on pudding near the end, and so painfully?' "

NARENDRA (looking at the Master and M.): "I shall feel greatly relieved if I find a medicine that will make me forget all I have studied."

NARENDRA: "I was meditating here last Saturday when suddenly I felt a peculiar sensation in my heart."

M: "It was the awakening of the Kundalini."

NARENDRA: "Probably it was. I clearly perceived the Ida and the Pingala nerves. I asked Hazra to feel my chest. Yesterday I saw him [meaning the Master] upstairs and told him about it. I said to him: 'All the others have had their realization; please give me some. All have succeeded; shall I alone remain unsatisfied?' "

M: "What did he say to you?"

NARENDRA: "He said: 'Why don't you settle your family affairs first and then come to me? You will get everything. What do you want?' I replied, 'It is my desire to remain absorbed in samādhi continually for three or four days, only once in a while coming down to the sense plane to eat a little food.' Thereupon he said to me: 'You are a very small-minded person. There is a state higher even than that. "All that exists art Thou" -it is you who sing that song.'"

NARENDRA: "Since reading the Viveka Chudāmani I have felt very much depressed. In it Sankaracharya says that only through great tapasya and good fortune does one acquire these three things: a human birth, the desire for liberation, and refuge with a great soul. I said to myself: 'I have surely gained all these three. As a result of great tapasya I have been born a human being; through great tapasya, again, I have the desire for liberation; and through great tapasya I have secured the companionship of such a great soul.' "

His intense dispassion

NARENDRA: "I have no more taste for the world. I do not relish the company of those who live in the world-of course, with the exception of one or two devotees."

Narendra became silent again. A fire of intense renunciation was burning within him. His soul was restless for the vision of God. He resumed the conversation.

NARENDRA (to M.): "You have found peace, but my soul is restless. You are blessed indeed."

M. did not reply, but sat in silence. He said to himself, "Sri Ramakrishna said that one must pant and pine for God; only then may one have the vision of Him."

MASTER: "How wonderful Narendra's state of mind is! You see, this very Narendra did not believe in the forms of God. And now you see how his soul is panting for God! You know that story of the man who asked his guru how God could be realized. The guru said to him: 'Come with me. I shall show you how one can realize God.' Saying this, he took the disciple to a lake and held his head under the water. After a short time he released the disciple and asked him, 'How did you feel?' 'I was dying for a breath of air!' said the disciple.

"When the soul longs and yearns for God like that, then you will know that you do not have long to wait for His vision. The rosy colour on the eastern horizon shows that the sun will soon rise."

Devotees' detachment from the world

MASTER: "Well can you tell me what is happening to these youngsters? Some are running off to Puri, and some to Gangasagar. All have renounced their homes. Look at Narendra! When a man is seized with the spirit of intense renunciation, he regards the world as a deep well and his relatives as venomous cobras."

M: "Yes, sir. Life in the world is full of suffering."

MASTER: "Yes, it is the suffering of hell-and that from the very moment of birth! Don't you see what a trouble one's wife and children are?"

M: "Yes, sir. You yourself said: 'These youngsters have no relationship whatsoever with the world. They owe nothing to the world, nor do they expect anything from it. It is the sense of obligation that entangles a man in the world.' "

MASTER: "Don't you see how Niranjan is? His attitude toward the world is this: 'Here, take what is Thine, and give me what is mine.' That is all. He has no further relationship with the world. There is nothing to pull him from behind.

MASTER: "Mental renunciation is the essential thing. That, too, makes one a sannyāsi."

Sri Ramakrishna kept silent a few minutes and then went on.

MASTER: "But one must set fire to one's desires. Then alone can one succeed."

Since his father's death Narendra had been in great distress about his mother and brothers. Now and then they had been threatened with starvation. Narendra was the family's only hope: they expected him to earn money and feed them. But Narendra could not appear for his law examination; he was passing through a state of intense renunciation. He was going to Calcutta that day to make some provision for the family. A friend had agreed to lend him one hundred rupees. That would take care of the family for three months.

Brahman and māyā

"Of Brahman and māyā, the Jnāni rejects māyā.

"Māyā is like a veil. You see, I hold this towel between you and the lamp. You no longer see the light of the lamp."

Sri Ramakrishna put the towel between himself and the devotees.

MASTER: "Now you cannot see my face any more. As Ramprasad said, 'Raise the curtain, and behold!'

"The bhakta, however, does not ignore māyā. He worships Mahamaya. Taking refuge in Her, he says: 'O Mother, please stand aside from my path. Only if You step out of my way shall I have the Knowledge of Brahman.' The jnanis explain away all three states-waking, dream, and deep sleep. But the bhaktas accept them all. As long as there is the ego, everything else exists. So long as the 'I' exists, the bhakta sees that it is God who has become māyā, the universe, the living beings, and the twenty-four cosmic principles."

Narendra and the other devotees sat silently listening.

MASTER: "But the theory of māyā is dry. (To Narendra) Repeat what I said."

NARENDRA: "Māyā is dry."

Sri Ramakrishna affectionately stroked Narendra's face and hands and said: "Your face and hands show that you are a bhakta. But the Jnāni has different features; they are dry.

Wicked ego and spiritualised ego

"Even after attaining Jnāna, the Jnāni can live in the world, retaining Vidyā-māyā, that is to say, bhakti, compassion, renunciation, and such virtues. This serves him, two purposes: first, the teaching of men, and second, the enjoyment of divine bliss. If a Jnāni remains silent, merged in samādhi, then men's hearts will not be illumined. Therefore Sankaracharya kept the 'ego of Knowledge'. And further, a Jnāni lives as a devotee, in the company of bhaktas, in order to enjoy and drink deep of the Bliss of God.

"The 'ego of Knowledge' and the 'ego of Devotion' can do no harm; it is the 'wicked I' that is harmful. After realizing God a man becomes like a child. There is no harm in the 'ego of a child'. It is like the reflection of a face in a mirror: the reflection cannot call names. Or it is like a burnt rope, which appears to be a rope but disappears at the slightest puff. The ego that has been burnt in the fire of Knowledge cannot injure anybody. It is an ego only in name."

"Returning to the relative plane after reaching the Absolute is like coming back to this shore of a river after going to the other side. Such a return to the relative plane is for the teaching of men and for enjoyment-participation in the divine sport in the world."

Sri Ramakrishna was talking in a very low voice. Addressing the devotees, he said: "The body is so ill, but the mind is free from Avidyā-māyā. Let me tell you, there is no thought in my mind of Ramlal or home or wife. But I have been worrying about Purna, that kayastha boy. I am not in the least anxious about the others.

"It is God alone who has kept this Vidyā-māyā in me, for the good of men, for the welfare of the devotees.

NARENDRA: "Some people get angry with me when I speak of renunciation."

MASTER (in a whisper): "Renunciation is necessary.

(Pointing to his different limbs) "If one thing is placed upon another, you must remove the one to get the other. Can you get the second thing without removing the first?"

NARENDRA: "True, sir."

MASTER (in a whisper, to Narendra): "When one sees everything filled with God alone, does one see anything else?"

NARENDRA: "Must one renounce the world?"

MASTER: "Didn't I say just now: 'When one sees everything filled with God alone, does one see anything else?' Does one then see any such thing as the world?

"I mean mental renunciation. Not one of those who have come here is a worldly person. Some of them had a slight desire-for instance, a fancy for woman. (Rākhāl and M. smile.) And that desire has been fulfilled."

The Master looks at Narendra tenderly and becomes filled with love. Looking at the devotees, he says, "Grand!"

With a smile Narendra asks the Master, "What is grand?"

MASTER (smiling): "I see that preparations are going on for a grand renunciation."

Narendra and the devotees look silently at the Master. Rākhāl resumes the conversation.

RĀKHĀL (smiling, to the Master): "Narendra is now beginning to understand you rather well."

Sri Ramakrishna laughs and says: "Yes, that is so. I see that many others, too, are beginning to understand. (To M.) Isn't that so?"

M: "Yes, sir."

Narendra and M

Sri Ramakrishna turns his eyes to Narendra and M. and by a sign of his finger draws the attention of the devotees to them. He first points out Narendra and then M. Rākhāl understands the Master's hint and says to him with a smile, "Don't you mean that Narendra has the attitude of a hero, and he [meaning M.] that of a handmaid of God?"

DR. SREENATH (to his friends): "Everything is under the control of Prakriti. Nobody can escape the fruit of past action. This is called Prārabdha."

Power of God's name

MASTER: "Why, if one chants the name of God, meditates on Him, and takes refuge in Him-"

DR. SREENATH: "But, sir, how can one escape Prārabdha, the effect of action performed in previous births?"

MASTER: "No doubt a man experiences a little of the effect; but much of it is cancelled by the power of God's name. A man was born blind of an eye. This was his punishment for a certain misdeed he had committed in his past birth, and the punishment was to remain with him for six more births. Be, however, took a bath in the Ganges, which gives one liberation. This meritorious action could not cure his blindness, but it saved him from his future births."

DR. SREENATH: "But, sir, the scriptures say that nobody can escape the fruit of karma."

Dr. Sreenāth was ready to argue with the Master.

MASTER (to M.): "Why don't you tell him that there is a great difference between the Isvarakoti and an ordinary man? An Isvarakoti cannot commit sin. Why don't you tell him that?"

M. remained silent and then said to Rākhāl , "You tell him."

After a few minutes the physicians left the room. Sri Ramakrishna was talking to Rākhāl Haldar.

HALDAR: "Dr. Sreenath studies Vedānta. He is a student of the Yoga-vasishtha."

MASTER: "A householder should not hold the view that everything is illusory, like a dream."

Referring to a man named Kalidas, a devotee said, "He too discusses Vedānta, but he has lost all his money in lawsuits."

MASTER (smiling): "Yes, one proclaims everything to be māyā, and still one goes to court! (To Rākhāl ) Mukherji of Janai, too, talked big. But at last he came to his senses. If I were well I should have talked a little more with Dr. Sreenath. Can one obtain jnāna just by talking about it?"

HALDAR: "You are right, sir. I have seen enough of jnāna. Now all I need in order to live in the world is a little bhakti. The other day I came to you with a problem on my mind, and you solved it."

MASTER (eagerly): "What was it?"

HALDAR: "Sir, when that boy (pointing to the younger Naren) came in, you said he had controlled his passions."

MASTER: "Yes, it is true. He is totally unaffected by worldliness. He says he doesn't know what lust is. (To M.) Just feel my body. All the hair is standing on end."

The Master's hair actually stood on end at the thought of a pure mind totally devoid of lust. He always said that God manifests Himself where there is no lust.

MASTER: " 'Nangta used to say, The world exists in mind alone and disappears in mind alone.' But as long as 'I-consciousness' exists, one should assume the servant-and-master relationship with God."

NARENDRA: "How amazing it is! One learns hardly anything though one reads books for many years. How can a man realize God by practising sādhanā for two or three days? Is it so easy to realize God? (To Sarat) You have obtained peace. M., too, has obtained it. But I have no peace."

Renunciation of "woman and gold"

Narendra was smoking and talking to M. and the others. He said: "Nothing can be achieved in spiritual life without the renunciation of 'woman and gold'. 'Woman' is the doorway to hell. All people are under the control of women. The cases of Śiva and Krishna are quite different. Śiva turned His Consort into His servant. Sri Krishna, no doubt, led a house-holder's life. But how unattached He was! How quickly He renounced Vrindāvan and the gopis!"

Narendra said, "People like him live like worms in the world."

"One day he closed the door of his room and said to Devendra Babu and Girish Babu, referring to me, 'He will not keep his body if he is told who he is.'"

M: "Yes, we have heard that. Many a time he repeated the same thing to us, too. Once you came to know about your true Self in nirvikalpa samādhi at the Cossipore garden house. Isn't that true?"

NARENDRA: "Yes. In that experience I felt that I had no body. I could see only my face. The Master was in the upstairs room. I had that experience downstairs. I was weeping. I said, 'What has happened to me?' The elder Gopal went to the Master's room and said, 'Narendra is crying.'

"When I saw the Master he said to me: 'Now you have known. But I am going to keep the key with me.'

"I said to him, 'What is it that happened to me?'

"Turning to the devotees, he said: 'He will not keep his body if he knows who he is. But I have put a veil over his eyes.'

"One day he said to me, 'You can see Krishna in your heart if you want.' I replied, 'I don't believe in Krishna or any such nonsense!' (Both M. and Narendra laugh.)

NARENDRA: "I have attained my present state of mind as a result of much suffering and pain. You have not passed through any such suffering. I now realize that without trials and tribulations one cannot resign oneself to God and depend on Him absolutely.

M: "Yes, he used to say that vijnāna is the stage after jnāna. It is like going up and down the stairs after reaching the roof."

NARENDRA: "It seems there is no God. I pray so much, but there is no reply-none whatsoever.

"How many visions I have seen! How many mantrās shining in letters of gold! How many visions of the Goddess Kāli! How many other divine forms! But still I have no peace. "Will you kindly give me six pice?"

NARENDRA: "What will you achieve by wandering about? Can one ever attain jnāna, that you are talking about it so much?"

A DEVOTEE: "Then why have you renounced the world?"

NARENDRA: "Must we live with Shyam because we have not seen Ram? Must we go on begetting children because we have not realized God? What are you talking about?"

The Yoga-vāsishta was being studied and explained. M. had heard a little about the teachings of this book from Sri Ramakrishna. It taught the absolute identity of Brahman and the soul, and the unreality of the world. The Master had forbidden him and the other householder devotees to practise spiritual discipline following the method of the Advaita Vedānta, since the attitude of the oneness of the soul and God is harmful for one still identified with the body. For such a devotee, the Master used to say, it was better to look on God as the Lord and oneself as His servant.

M. (to himself): "Yes, Sri Ramakrishna, too, said that he who knows God knows everything else. Further, he said to Vidyāsāgar that leading a worldly life, establishing schools, and so on are the outcome of rajas. The Master also said that Vidyāsāgar's philanthropy was due to the influence of sattva on rajas. Such rajas is not harmful."

NARENDRA: "You may speak of leading a detached life in the world, and all that, but you will not attain anything unless you renounce 'woman and gold'. Don't you feel disgusted with your wife's body?

Fools enjoy the contact of the body, filled with filth, peopled with worms, foul of smell by nature, made of flesh, blood, bone, and marrow; but the wise shun it.

"Vain is the life of a person who does not take delight in the teachings of Vedānta and drink the Nectar of Divine Bliss. Listen to a song."

Narendra sang:

O man, abandon your delusion! Cast aside your wicked counsels!
Know the Lord and free yourself from earthly suffering!
For a few days' pleasure only, you have quite forgotten Him
Who is the Comrade of your soul. Alas, what mockery!

"No liberation is possible for a man unless he puts on the loin-cloth of a sannyāsi. The world must be renounced."

Narendra sang from the Five Stanzas on the glory of the monk's loin cloth:

Roaming ever in the grove of Vedānta,
Ever pleased with his beggar's morsel
Ever walking with heart free from sorrow,
Blest indeed is the wearer of the loin-cloth. . . .

Continuing, Narendra said: "Why should a man be entangled in worldliness? Why should he be ensnared by māyā? What is man's real nature? He is the blessed Śiva, the Embodiment of Bliss and Spirit."

He sang Sankaracharya's Six Stanzas on Nirvāna:

Om. I am neither mind, intelligence, ego, nor chitta,
Neither ears nor tongue nor the senses of smell and sight;
Nor am I ether, earth, fire, water, or air:
I am Pure Knowledge and Bliss: I am Śiva! I am Śiva! . .

Narendra recited another hymn, the Eight Stanzas on the glory of Krishna:

I am consumed with false desires and wrapped in the sleep of lust: Save me, O Madhusudana!
Thou art my only Refuge, Lord! I have no other salvation.
I am entrapped in the mire of sin:
O Madhusudana, redeem me!

I am ensnared in the net of love for children, wife, and home:
Save me, O Madhusudana!
I am without devotion, helpless, smitten by wrong desire,
Afflicted with grief and misery:
O Madhusudana, redeem me!

Lord, I have neither master nor place of shelter to call my own: Save me, O Madhusudana!
Utterly wearied out am I by all this going and coming
Along the endless road of life:
O Madhusudana, redeem me!

From this hard and unavailing journey through life and death,
Save me, O Madhusudana!

Many the births that I have seen in many a bodily form,
And painful it is in the mother's womb:
O Madhusudana, redeem me!

To Thee I come for salvation out of the cycle of existence:
Save me, O Madhusudana!

For I am terrified alike of old age and of death:
I come to Thee for shelter, Lord!
O Madhusudana, redeem me!

Never a good deed have I done, but many have been my sins:
Save me, O Madhusudana!

Headlong have I fallen into the mire of worldliness;
Countless the births I have endured:
O Madhusudana, redeem me!

I have lorded it over men but happiness is not there:
Save me, O Madhusudana!

What my words have promised, my deeds have never carried out;
Lord, I am full of wretchedness:
O Madhusudana, redeem me!

If as a man or a woman I must be born again and again-
Save me, O Madhusudana!-

May my devotion be unswerving to Thy feet, O Lord!
From the delusion of this world,
O Madhusudana, redeem me!

M. remained spellbound as he listened to these hymns sung by Narendra. He said to himself: "How intense Narendra's dispassion is! This is how he has infused the spirit of dispassion into the hearts of the other brothers of the monastery. The very contact with them awakens in the hearts of the Master's householder devotees the desire for renunciation of 'woman and gold'. Ah, how blessed are these all-renouncing brothers! Why has the Master kept us few in the world? Will he show us a way? Will he give us the spirit of renunciation, or will he delude us with worldliness?"

Tasting divine bliss in different ways

It was about four o'clock in the afternoon. They heard the music from the nahabat in the temple garden.

MASTER (to Keshab and the others): "Do you hear how melodious that music is? One player is producing only a monotone on his flute, while another is creating waves of melodies in different ragas and raginis. That is my attitude. Why should I produce only a mortotone when I have an instrument with seven holes? Why should I say nothing but, 'I am He, I am He'? I want to play various melodies on my instrument with seven holes. Why should I say only, 'Brahma! Brahma!'? I want to call on God through all the moods-through santa, dasya, sakhya, vatsalya, and madhur. I want to make merry with God. I want to sport with God."

Keshab listened to these words with wonder in his eyes and said to the Brahmo devotees, "I have never before heard such a wonderful and beautiful interpretation of jnana and bhakti."

KESHAB (to the Master): "How long will you hide yourself in this way? I dare say people will be thronging here by and by in great crowds."

Yearning for God

"God cannot be seen without yearning of heart, and this yearning is impossible unless one has finished with the experiences of life. Those who live surrounded by 'woman and gold', and have not yet come to the end of their experiences, do not yearn for God.

Saturday, December 3, 1881

In the afternoon Sri Ramakrishna paid a visit to his householder disciple Manomohan, at 23 Simla Street, Calcutta. It was a small two-storey house with a courtyard. The Master was seated in the drawing-room on the first floor. Ishan of Bhawanipur asked him: "Sir, why have you renounced the world? The scriptures extol the householder's life as the best."

MASTER: "I don't know much about what is good and what is bad. I do what God makes me do and speak what He makes me speak."

ISHAN: "If everybody renounced the world, they would be acting against God's will"

MASTER: "Why should everybody renounce? On the other hand, can it be the will of God that all should revel in 'woman and gold' like dogs and jackals? Has He no other wish? Do you know what accords with His will and what is against it?

"You say that God wants everybody to lead a worldly life. But why don't you see it as God's will when your wife and children die? Why don't you see His will in poverty, when you haven't a morsel to eat?

MASTER: "Why shouldn't one be able to lead a spiritual life in the world? But it is extremely difficult. While coming here I passed over the bridge at Baghbazar. How many chains it is tied with! Nothing will happen if one chain is broken, for there are so many others to keep it in place. Just so, there are many ties on a worldly man. There is no way for him to get rid of them except through the grace of God.

"One need not be afraid of the world after one has had the vision of God. Both vidya and avidya exist in His maya; but one becomes indifferent to them after realizing God. One understands it rightly after attaining the state of a paramahamsa. Only a swan can discard the water and drink the milk from a mixture of milk and water. A robin cannot do so."

At the sight of the many Brahmo devotees assembled there, the Master said: "Is the meeting of the Brahmos a real devotional gathering or a mere show? It is very good that the Brahmo Samaj holds regular devotions. But one must dive deep; mere ceremonial worship or lectures are of no avail. One should pray to God that one's attachment to worldly enjoyment may disappear; that one may have pure love for His Lotus Feet.

"The elephant has outer tusks and inner grinders as well. The tusks are mere ornaments; but the elephant chews its food with the grinders. The inner enjoyment of 'woman and gold' injures the growth of one's devotion.

"What will you achieve through mere public lectures? The vulture undoubtedly soars high, but its eyes are fixed on the charnel-pit. The rocket undoubtedly shoots up into the sky, but the next moment it falls to the ground.

"He who has renounced his attachment to worldly enjoyments will remember nothing but God in the hour of death. Otherwise he will think only of worldly things: wife, children, house, wealth, name and fame. Through practice a bird can be trained to repeat 'Radha-Krishna'; but when a cat catches it, it only squawks.

Either he should think of God in solitude day and night, or he should live with holy men. The mind left to itself gradually dries up. Take a jar of water, for instance. If the jar is set aside, the water dries up little by little. But that will not happen if the jar is kept immersed in the Ganges.

Keshab smiled a little, and the Master continued: "Why do you write about me in your paper? You cannot make a man great by writing about him in books and magazines. If God makes a man great, then everybody knows about him even though he lives in a forest. When flowers bloom in the deep woods, the bees find them, but the flies do not. What can man do? Don't look up to him. Man is but a worm. The tongue that praises you today will abuse you tomorrow. I don't want name and fame. May I always remain the humblest of the humble and the lowliest of the lowly!"

MASTER: "You see, He is constantly attracting us, as a magnet attracts iron. But the iron cannot come to the magnet if it is covered with dirt. When the dirt is washed away, the iron is instantly drawn to the magnet. Weep for God and the tears will wash away the dirt from your mind."

343. There is no Path safer and smoother than that of ba-kalamâ (sic). Ba-kalamâ means resigning the self to the will of the Almighty, to have no consciousness that anything is 'mine.'

Vedanta: A comprehensive collection

Sunday, 1 November 2015

Ramakrishna Paramahansa: notes and quotes

Practice of Hathayoga

Vision of God destroys doubts

Will-power needed for renunciation

Advantage of a householder's life

Sannyasi's absolute self-control

How to attain pure love of God

"That is the advice of the worldly-wise: Do 'this' as well as 'that'. When the worldly man teaches spirituality he always advises a compromise between the world and God."

Nature of the ever-perfect

Disciplines during the Sādhanā period

Planes of mind

On meditation

Tendencies from previous births

Preparation for God vision

Reason and love

Characteristics of Knowledge

Path of devotion

Path of karma

Occult powers

Faith of the worldly-minded

The entangled soul

Mats were spread on the floor of the long verandah northeast of the Master's room. Sri Ramakrishna said: "Sprinkle a little Ganges water on the mats. Many worldly people have sat on them."

M: "That day you spoke only words of renunciation to Ishan. Since then many of us have come to our senses. Now we are eager to reduce our duties. You said that day, 'Ravana died in Ceylon and Behula wept bitterly for him.'"

MASTER: "But you cannot call a Jnāni a weed. He who has realized God has obtained the fruit of Immortality-not a common fruit like a gourd or a pumpkin. He is free from rebirth. He is not born anywhere-on earth, in the solar world, or in the lunar world.

"But God keeps some jnanis in the world of māyā to be teachers of men. In order to teach others the Jnāni lives in the world with the help of Vidyā-māyā. It is God Himself who keeps the Jnāni in the world for His work. Such was the case with Sukadeva and Sankaracharya.

Duties of life
(To Bankim, smiling) "Well, what do you say about man's duties?"

BANKIM (smiling): "If you ask me about them, I should say they are eating, sleeping, and sex-life."

Master scolds Bankim

Devotees and the worldly-minded

Goal of scriptural study

God known to the pure mind

God, the Wish-fulfilling Tree

Master's intimate vision of God

Master's foreseeing of the coming of devotees

Power of God's name

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Sunday, 1 November 2015

Ramakrishna Paramahansa: notes and quotes

Practice of Hathayoga

Vision of God destroys doubts

Will-power needed for renunciation

Advantage of a householder's life

Sannyasi's absolute self-control

How to attain pure love of God

"That is the advice of the worldly-wise: Do 'this' as well as 'that'. When the worldly man teaches spirituality he always advises a compromise between the world and God."

Nature of the ever-perfect

Disciplines during the Sādhanā period

Planes of mind

On meditation

Tendencies from previous births

Preparation for God vision

Reason and love

Characteristics of Knowledge

Path of devotion

Path of karma

Occult powers

Faith of the worldly-minded

The entangled soul

Mats were spread on the floor of the long verandah northeast of the Master's room. Sri Ramakrishna said: "Sprinkle a little Ganges water on the mats. Many worldly people have sat on them."

M: "That day you spoke only words of renunciation to Ishan. Since then many of us have come to our senses. Now we are eager to reduce our duties. You said that day, 'Ravana died in Ceylon and Behula wept bitterly for him.'"

MASTER: "But you cannot call a Jnāni a weed. He who has realized God has obtained the fruit of Immortality-not a common fruit like a gourd or a pumpkin. He is free from rebirth. He is not born anywhere-on earth, in the solar world, or in the lunar world.

"But God keeps some jnanis in the world of māyā to be teachers of men. In order to teach others the Jnāni lives in the world with the help of Vidyā-māyā. It is God Himself who keeps the Jnāni in the world for His work. Such was the case with Sukadeva and Sankaracharya.

Duties of life (To Bankim, smiling) "Well, what do you say about man's duties?" BANKIM (smiling): "If you ask me about them, I should say they are eating, sleeping, and sex-life."

Master scolds Bankim

Devotees and the worldly-minded

Goal of scriptural study

God known to the pure mind

God, the Wish-fulfilling Tree

Master's intimate vision of God

Master's foreseeing of the coming of devotees

Power of God's name

No comments:

Post a Comment

Duties of life
(To Bankim, smiling) "Well, what do you say about man's duties?"

BANKIM (smiling): "If you ask me about them, I should say they are eating, sleeping, and sex-life."