Author Topic: The Gospel of Sri Ramakrishna  (Read 56929 times)

Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #75 on: July 28, 2012, 06:39:52 AM »
Master's respect for other faiths
(To Kedar and the other devotees) "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.

Many names of one God

"You may say that there are many errors and superstitions in another religion. I should
reply: Suppose there are. Every religion has errors. Everyone thinks that his watch alone
gives the correct time. It is enough to have yearning for God. It is enough to love Him and
feel attracted to Him: Don't you know that God is the Inner Guide? He sees the longing of
our heart and the yearning of our soul. Suppose a man has several sons. The older boys
address him distinctly as 'Baba' or 'Papa', but the babies can at best call him 'Ba' or 'Pa'.
Now, will the father be angry with those who address him in this indistinct way? The father
knows that they too are calling him, only they cannot pronounce his name well. All
children are the same to the father. Likewise, the devotees call on God alone, though by
different names. They call on one Person only. God is one, but His names are many."


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #76 on: July 29, 2012, 07:27:06 AM »
Thursday, August 24, 1882.

Sri Ramakrishna was talking to Hazra on the long northeast verandah of his room, when M.
arrived. He saluted the Master reverently.

Spiritual disciplines necessary at the beginning

Master: "I should like to visit Iswar Chandra Vidyasagar a few times more. The painter
first draws the general outlines and then puts in the details and colours at his leisure. The
moulder first makes the image out of clay, then plasters it, then gives it a coat of
whitewash, and last of all paints it with a brush. All these steps must be taken successively.
Vidyasagar is fully ready, but his inner stuff is covered with a thin layer. He is now
engaged in doing good works; but he doesn't know what is within himself. Gold is hidden
within him. God dwells within us. If one knows that, one feels like giving up all activities
and praying to God with a yearning soul."

So the Master talked with M. - now standing, now pacing up and down the long verandah.

MASTER: "A little spiritual discipline is necessary in order to know what lies within."

M: "Is it necessary to practise discipline all through life?"

MASTER: "No. But one must be up and doing in the beginning. After that one need not
work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is
passing through waves, storms, high wind, or around the curves of a river; but he relaxes
after steering through them. As soon as the boat passes the curves and the helmsman feels a
favourable wind, he sits comfortably and just touches the rudder. Next he prepares to unfurl
the sail and gets ready for a smoke. Likewise, the aspirant enjoys peace and calm after
passing the waves and storms of 'woman and gold'.


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #77 on: July 30, 2012, 08:15:59 AM »
"Woman and gold" is the obstruction to yoga

"Some are born with the characteristics of the yogi; but they too should be careful. It is
'woman and gold' alone that is the obstacle; it makes them deviate from the path of yoga
and drags them into worldliness. Perhaps they have some desire for enjoyment. After
fulfilling their desire, they again direct their minds to God and thus recover their former
state of mind, fit for the practise of yoga.

"Have you ever seen the spring trap for fish, called the 'satka-kal'?"

M: "No, sir, I haven't seen it."

MASTER: "They use it in our part of the country. One end of a bamboo pole is fastened in
the ground, and the other is bent over with a catch. From this end a line with a hook hangs
over the water, with bait tied to the hook. When the fish swallows the bait, suddenly the
bamboo jumps up and regains its upright position.

"Again, take a pair of scales for example. If a weight is placed on one side, the lower needle
moves away from the upper one. The lower needle is the mind, and the upper one, God.
The meeting of the two is yoga.

"Unless the mind becomes steady there cannot be yoga. It is the wind of worldliness that
always disturbs the mind, which may be likened to a candle flame. If that flame doesn't
move at all, then one is said to have attained yoga.

" 'Woman and gold' alone is the obstacle to yoga. Always analyse what you see. What is
there in the body of a woman? Only such things as blood, flesh, fat, entrails, and the like.
Why should one love such a body?

"Sometimes I used to assume a rajasic mood in order to practise renunciation. Once I had
the desire to put on a gold-embroidered robe, wear a ring on my finger, and smoke a
hubble-bubble with a long pipe. Mathur Babu procured all these things for me. I wore the
gold-embroidered robe and said to myself after a while, 'Mind! This is what is called a
gold-embroidered robe.' Then I took it off and threw it away. I couldn't stand the robe any
more. Again I said to myself, 'Mind! This is called a shawl, and this a ring, and this,
smoking a hubble-bubble with a long pipe.' I threw those things away once for all, and the
desire to enjoy them never arose in my mind again."


Hari

  • Hero Member
  • *****
  • Posts: 1832
    • View Profile
    • Fundamental questions about mind
Re: The Gospel of Sri Ramakrishna
« Reply #78 on: July 30, 2012, 01:08:05 PM »
Thursday, August 24, 1882.

Sri Ramakrishna was talking to Hazra on the long northeast verandah of his room, when M.
arrived. He saluted the Master reverently.

Spiritual disciplines necessary at the beginning

Master: "I should like to visit Iswar Chandra Vidyasagar a few times more. The painter
first draws the general outlines and then puts in the details and colours at his leisure. The
moulder first makes the image out of clay, then plasters it, then gives it a coat of
whitewash, and last of all paints it with a brush. All these steps must be taken successively.
Vidyasagar is fully ready, but his inner stuff is covered with a thin layer. He is now
engaged in doing good works; but he doesn't know what is within himself. Gold is hidden
within him. God dwells within us. If one knows that, one feels like giving up all activities
and praying to God with a yearning soul."

So the Master talked with M. - now standing, now pacing up and down the long verandah.

MASTER: "A little spiritual discipline is necessary in order to know what lies within."

M: "Is it necessary to practise discipline all through life?"

MASTER: "No. But one must be up and doing in the beginning. After that one need not
work hard. The helmsman stands up and clutches the rudder firmly as long as the boat is
passing through waves, storms, high wind, or around the curves of a river; but he relaxes
after steering through them. As soon as the boat passes the curves and the helmsman feels a
favourable wind, he sits comfortably and just touches the rudder. Next he prepares to unfurl
the sail and gets ready for a smoke. Likewise, the aspirant enjoys peace and calm after
passing the waves and storms of 'woman and gold'.


Dear Sri Ravi, what is the spiritual discipline Sri Ramakrishna has adviced His students?
Web Page dedicated to the Great Sages:
https://someoneelsebg.000webhostapp.com/Sages/HTML.html

Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #79 on: July 30, 2012, 09:33:49 PM »
Ramana,
Sri Ramakrishna could guide each one according to his predelictions and past tendencies.He did not advocate a set of Practices to each and all.
Yet,in a general sense he advocated broadly two paths,as can be seen from the following conversation(from The Gospel of Sri Ramakrishna):

Later in the afternoon several Marwari devotees entered the Master's room, where Rakhal
and M. also were seated.

A MARWARI DEVOTEE: "Sir, what is the way?"

Two ways of God-realization

MASTER: "There are two ways. One is the path of discrimination, the other is that of love.
Discrimination means to know the distinction between the Real and the unreal. God alone
is the real and permanent Substance; all else is illusory and impermanent. The magician
alone is real; his magic is illusory. This is discrimination.

"Discrimination and renunciation. Discrimination means to know the distinction between
the Real and the unreal. Renunciation means to have dispassion for the things of the world.

One cannot acquire them all of a sudden. They must be practised every day. One should
renounce 'woman and gold' mentally at first. Then, by the will of God, one can renounce it
both mentally and outwardly. It is impossible to ask the people of Calcutta to renounce all
for the sake of God. One has to tell them to renounce mentally.

Constant practice urged

"Through the discipline of constant practice one is able to give up attachment to 'woman
and gold'. That is what the Gita says. By practice one acquires uncommon power of mind.
Then one doesn't find it difficult to subdue the sense-organs and to bring anger, lust, and
the like under control
. Such a man behaves like a tortoise, which, once it has tucked in its
limbs, never puts them out. You cannot make the tortoise put its limbs out again, though
you chop it to pieces with an axe."

MARWARI DEVOTEE: "Revered sir, you just mentioned two paths. What is the other
path?"

MASTER: "The path of bhakti, or zealous love of God. Weep for God in solitude, with a
restless soul, and ask Him to reveal Himself to you. Cry to your Mother Syama with a real
cry, O mind! And how can She hold Herself from you? "

MARWARI DEVOTEE: "Sir, what is the meaning of the worship of the Personal God?
And what is the meaning of God without form or attribute?"
                                                                                                                                             
MASTER: "As you recall your father by his photograph, so likewise the worship of the
image reveals in a flash the nature of Reality
.

"Do you know what God with form is like? Like bubbles rising on an expanse of water,
various divine forms are seen to rise out of the Great akasa of Consciousness. The
Incarnation of God is one of these forms. The Primal Energy sports, as it were, through the
activities of a Divine Incarnation.

"What is there in mere scholarship? God can be attained by crying to Him with a longing
heart. There is no need to know many things.


"He who is an acharya has to know different things. One needs a sword and shield to kill
others; but to kill oneself, a needle or a nail-knife suffices.

"One ultimately discovers God by trying to know who this 'I' is. Is this 'I' the flesh, the
bones, the blood, or the marrow? Is it the mind or the buddhi? Analysing thus, you realize
at last that you are none of these. This is called the process of 'Neti, neti', 'Not this, not this'.
One can neither comprehend nor touch the Atman. It is without qualities or attributes.

"But, according to the path of devotion, God has attributes. To a devotee Krishna is Spirit,
His Abode is Spirit, and everything about Him is Spirit."

The Marwari devotees saluted the Master and took their leave.

At the approach of evening Sri Ramakrishna went out to look at the sacred river. The lamp
was lighted in his room. The Master chanted the hallowed name of the Divine Mother and
meditated on Her. Then the evening worship began in the various temples. The sound of
gongs, floating on the air, mingled with the murmuring voice of the river. Peace and
blessedness reigned everywhere.

Namaskar.

Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #80 on: July 31, 2012, 06:46:39 AM »
It was almost dusk. The Master and M. stood talking alone near the door on the southeast
verandah.

Master (to M.): "The mind of the yogi is always fixed on God, always absorbed in the
Self. You can recognize such a man by merely looking at him. His eyes are wide open, with
an aimless look, like the eyes of the mother bird hatching her eggs. Her entire mind is fixed
on the eggs, and there is a vacant look in her eyes. Can you show me such a picture?"

M: "I shall try to get one."

As evening came on, the temples were lighted up. Sri Ramakrishna was seated on his small
couch, meditating on the Divine Mother. Then he chanted the names of God. Incense was
burnt in the room, where an oil lamp had been lighted. Sounds of conch-shells and gongs
came floating on the air as the evening worship began in the temple of Kali. The light of the
moon flooded all the quarters. The Master again spoke to M.

God and worldly duties

MASTER: "Perform your duties in an unselfish spirit. The work that Vidyasagar is engaged
in is very good. Always try to perform your duties without desiring any result."

M: "Yes, sir. But may I know if one can realize God while performing one's duties? Can
'Rama' and 'desire' coexist? The other day I read in a Hindi couplet: 'Where Rama is, there
desire cannot be; where desire is, there Rama cannot be.' "

MASTER: "All, without exception, perform work. Even to chant the name and glories of
God is work, as is the meditation of the non-dualist on 'I am He'. Breathing is also an
activity. There is no way of renouncing work altogether. So do your work, but surrender the
result to God."




Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #81 on: August 01, 2012, 08:10:45 AM »
God and worldly duties

M: "Sir, may I make an effort to earn more money?"

MASTER: "It is permissible to do so to maintain a religious family. You may try to
increase your income, but in an honest way. The goal of life is not the earning of money,
but the service of God. Money is not harmful if it is devoted to the service of God."

M: "How long should a man feel obliged to do his duty toward his wife and children?"

MASTER: "As long as they feel pinched for food and clothing. But one need not take the
responsibility of a son when he is able to support himself. When the young fledgling learns
to pick its own food, its mother pecks it if it comes to her for food."

M: "How long must one do one's duty?"

MASTER: "The blossom drops off when the fruit appears. One doesn't have to do one's
duty after the attainment of God, nor does one feel like doing it then
.

"If a drunkard takes too much liquor he cannot retain consciousness. If he takes only two
or three glasses, he can go on with his work. As you advance nearer and nearer to God, He
will reduce your activities little by little. Have no fear.

"Finish the few duties you have at hand, and then you will have peace. When the mistress
of the house goes to bathe after finishing her cooking and other household duties, she won't
come back, however you may shout after her."


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #82 on: August 02, 2012, 08:19:40 AM »
Different groups of devotees

M: "Sir, what is the meaning of the realization of God? What do you mean by God-vision?
How does one attain it?"

MASTER: "According to the Vaishnavas the aspirants and the seers of God may be divided
into different groups. These are the pravartaka, the sadhaka, the siddha, and the siddha of
the siddha. He who has just set foot on the path may be called a pravartaka. He may be
called a sadhaka who has for some time been practising spiritual disciplines, such as
worship, japa, meditation, and the chanting of God's name and glories. He may be called a
siddha who has known from his inner experience that God exists. An analogy is given in
the Vedanta to explain this. The master of the house is asleep in a dark room. Someone is
groping in the darkness to find him. He touches the couch and says, 'No, it is not he.' He
touches the window and says, 'No, it is not he.' He touches the door and says, 'No, it is not
he.' This is known in the Vedanta as the process of 'Neti, neti', 'Not this, not this'. At last his
hand touches the master's body and he exclaims, 'Here he is!' In other words, he is now
conscious of the 'existence' of the master. He has found him, but he doesn't yet know him
intimately.

"There is another type, known as the siddha of the siddha, the 'supremely perfect'. It is quite
a different thing when one talks to the master intimately, when one knows God very
intimately through love and devotion. A siddha has undoubtedly attained God, but the
'supremely perfect' has known God very intimately.


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #83 on: August 04, 2012, 08:15:00 AM »
Different moods of aspirants

"But in order to realize God, one must assume one of these attitudes: Santa, dasya, sakhya,
vatsalya, or madhur.

"Santa, the serene attitude. The rishis of olden times had this attitude toward God. They did
not desire any worldly enjoyment. It is like the single-minded devotion of a wife to her
husband. She knows that her husband is the embodiment of beauty and love, a veritable
Madan.

"Dasya, the attitude of a servant toward his master. Hanuman had this attitude toward
Rama. He felt the strength of a lion when he worked for Rama. A wife feels this mood also.
She serves her husband with all her heart and soul. A mother also has a little of this attitude,
as Yasoda had toward Krishna.

"Sakhya, the attitude of friendship. Friends say to one another, 'Come here and sit near me.'
Sridama and other friends sometimes fed Krishna with fruit, part of which they had already
eaten, and sometimes climbed on His shoulders.

"Vatsalya, the attitude of a mother toward her child. This was Yasoda's attitude toward
Krishna. The wife, too, has a little of this. She feeds her husband with her very life-blood,
as it were. The mother feels happy only when the child has eaten to his heart's content.
Yasoda would roam about with butter in her hand, in order to feed Krishna.

"Madhur, the attitude of a woman toward her paramour. Radha had this attitude toward
Krishna. The wife also feels it for her husband. This attitude includes all the other four."

M: "When one sees God does one see Him with these eyes?"

MASTER: "God cannot be seen with these physical eyes. In the course of spiritual
discipline one gets a 'love body', endowed with 'love eyes', 'love ears', and so on. One sees
God with those 'love eyes'. One hears the voice of God with those 'love ears'. One even gets
a sexual organ made of love."

At these words M. burst out laughing. The Master continued, unannoyed, "With this 'love
body' the soul communes with God."

M. again became serious.


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #84 on: August 05, 2012, 06:42:38 AM »
Seeing God everywhere

MASTER: "But this is not possible without intense love of God. One sees nothing but God
everywhere when one loves Him with great intensity. It is like a person with jaundice, who
sees everything yellow. Then one feels, 'I am verily He'.

"A drunkard, deeply intoxicated, says, 'Verily I am Kali!' The gopis, intoxicated with love,
exclaimed, 'Verily I am Krishna!'

"One who thinks of God, day and night, beholds Him everywhere. It is like a man's seeing
flames on all sides after he has gazed fixedly at one flame for some time."

"But that isn't the real flame", flashed through M.'s mind.

Sri Ramakrishna, who could read a man's inmost thought, said: "One doesn't lose
consciousness by thinking of Him who is all Spirit, all Consciousness. Shivanath once
remarked that too much thinking about God confounds the brain. Thereupon I said to him,
'How can one become unconscious by thinking of Consciousness?' "

M: "Yes, sir, I realize that. It isn't like thinking of an unreal object. How can a man lose his
intelligence if he always fixes his mind on Him whose very nature is eternal Intelligence?"

MASTER (with pleasure): "It is through God's grace that you understand that. The doubts
of the mind will not disappear without His grace. Doubts do not disappear without Selfrealization.
"But one need not fear anything if one has received the grace of God. It is rather easy for a
child to stumble if he holds his father's hand; but there can be no such fear if the father
holds the child's hand. A man does not have to suffer any more if God, in His grace,
removes his doubts and reveals Himself to him. But this grace descends upon him only
after he has prayed to God with intense yearning of heart and practised spiritual discipline.
The mother feels compassion for her child when she sees him running about breathlessly.
She has been hiding herself; now she appears before the child."


"But why should God make us run about?" thought M

Immediately Sri Ramakrishna said: "It is His will that we should run about a little. Then it
is great fun. God has created the world in play, as it were. This is called Mahamaya, the
Great Illusion. Therefore one must take refuge in the Divine Mother, the Cosmic Power
Itself. It is She who has bound us with the shackles of illusion. The realization of God is
possible only when those shackles are severed."


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #85 on: August 06, 2012, 07:34:38 AM »
Worship of the Divine Mother
The Master continued: "One must propitiate the Divine Mother, the Primal Energy, in order
to obtain God's grace. God Himself is Mahamaya, who deludes the world with Her illusion
and conjures up the magic of creation, preservation, and destruction. She has spread this
veil of ignorance before our eyes. We can go into the inner chamber only when She lets us
pass through the door. Living outside, we see only outer objects, but not that Eternal Being,
Existence-Knowledge-Bliss Absolute. Therefore it is stated in the purna that deities like
Brahma praised Mahamaya for the destruction of the demons Madhu and Kaitabha.

"Sakti alone is the root of the universe. That Primal Energy has two aspects: vidya and
avidya. Avidya deludes. Avidya conjures up 'woman and gold', which casts the spell. Vidya
begets devotion, kindness, wisdom, and love, which lead one to God. This avidya must be
propitiated, and that is the purpose of the rites of Sakti worship.

"The devotee assumes various attitudes toward Sakti in order to propitiate Her: the attitude
of a handmaid, a 'hero', or a child. A hero's attitude is to please Her even as a man pleases a
woman through intercourse.

"The worship of Sakti is extremely difficult. It is no joke. I passed two years as the
handmaid and companion of the Divine Mother. But my natural attitude has always been
that of a child toward its mother. I regard the breasts of any woman as those of my own
mother.

Master's attitude toward women
"Women are, all of them, the veritable images of Sakti. In northwest India the bride holds a
knife in her hand at the time of marriage; in Bengal, a nut-cutter. The meaning is that the
bridegroom, with the help of the bride, who is the embodiment of the Divine Power, will
sever the bondage of illusion. This is the 'heroic' attitude. I never worshipped the Divine
Mother that way. My attitude toward Her is that of a child toward its mother.

"The bride is the very embodiment of Sakti. Haven't you noticed, at the marriage ceremony,
how the groom sits behind like an idiot? But the bride - she is so bold!

His love for Narendra
"After attaining God one forgets His external splendour; the glories of His creation. One
doesn't think of God's glories after one has seen Him. The devotee, once immersed in God's
Bliss, doesn't calculate any more about outer things. When I see Narendra, I don't need to
ask him: 'What's your name? Where do you live?' Where is the time for such questions?
Once a man asked Hanuman which day of the fortnight it was. 'Brother,' said Hanuman, 'I
don't know anything of the day of the week, or the fortnight, or the position of the stars. I
think of Rama alone.' "


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #86 on: August 08, 2012, 07:58:06 AM »
October 16, 1882

It was Monday, a few days before the Durga Puja, the festival of the Divine Mother. Sri
Ramakrishna was in a very happy state of mind, for Narendra was with him. Narendra had
brought two or three young members of the Brahmo Samaj to the temple garden. Besides
these, Rakhal, Ramlal, Hazra, and M. were with the Master.

Narendra had his midday meal with Sri Ramakrishna. Afterwards a temporary bed was
made on the floor of the Master's room so that the disciples might rest awhile. A mat was
spread, over which was placed a quilt covered with a white sheet. A few cushions and
pillows completed the simple bed. Like a child, the Master sat near Narendranath on the
bed. He talked with the devotees in great delight. With a radiant smile lighting his face, and
his eyes fixed on Narendra, he was giving them various spiritual teachings, interspersing
these with incidents from his own life.

MASTER: "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. I used to go
to Krishnakishore to hear him read the Adhyatma Ramayana."

Krishnakishore's faith

"What tremendous faith Krishnakishore had! Once, while at Vrindavan, he felt thirsty and
went to a well. Near it he saw a man standing. On being asked to draw a little water for
him, the man said: 'I belong to a low caste, sir. You are a brahmin. How can I draw water
for you?' Krishnakishore said: 'Take the name of Siva. By repeating His holy name you will
make yourself pure.' The low-caste man did as he was told, and Krishnakishore, orthodox
brahmin that he was, drank that water. What tremendous faith!

"Once a holy man came to the bank of the Ganges and lived near the bathing-ghat at
Ariadaha, not far from Dakshineswar. We thought of paying him a visit. I said to Haladhari:
'Krishnakishore and I are going to see a holy man. Will you come with us?' Haladhari
replied, 'What is the use of seeing a mere human body, which is no better than a cage of
clay?' Haladhari was a student of the Gita and Vedanta philosophy, and therefore referred
to the holy man as a mere 'cage of clay'. I repeated this to Krishnakishore. With great anger
he said: 'How impudent of Haladhari to make such a remark! How can he ridicule as a
"cage of clay" the body of a man who constantly thinks of God, who meditates on Rama,
and has renounced all for the sake of the Lord? Doesn't he know that such a man is the
embodiment of Spirit?' He was so upset by Haladhari's remarks that he would turn his face
away from him whenever he met him in the temple garden, and stopped speaking to him.

"Once Krishnakishore asked me, 'Why have you cast off the sacred thread?' In those days
of God-vision I felt as if I were passing through the great storm of Aswin, and everything
had blown away from me. No trace of my old self was left. I lost all consciousness of the
world. I could hardly keep my cloth on my body, not to speak of the sacred thread! I said to
Krishnakishore, 'Ah, you will understand if you ever happen to be as intoxicated with God
as I was.'

"And it actually came to pass. He too passed through a God-intoxicated state, when he
would repeat only the word 'Om' and shut himself up alone in his room. His relatives
thought he was actually mad, and called in a physician. Ram Kaviraj of Natagore came to
see him. Krishnakishore said to the physician, 'Cure me, sir, of my malady, if you please,
but not of my Om.' (All laugh.)

"One day I went to see him and found him in a pensive mood. When I asked him about it,
he said: 'The tax-collector was here. He threatened to dispose of my brass pots, my cups,
and my few utensils, if I didn't pay the tax; so I am worried.' I said: 'But why should you
worry about it? Let him take away your pots and pans. Let him arrest your body even. How
will that affect you? For your nature is that of Kha!' (Narendra and the others laugh.) He
used to say to me that he was the Spirit, all-pervading as the sky. He had got that idea from
the Adhyatma Ramayana. I used to tease him now and then, addressing him as 'Kha'.
Therefore I said to him that day, with a smile: 'You are Kha. Taxes cannot move you!'


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #87 on: August 10, 2012, 08:52:43 AM »
Master's outspokenness

"In that state of God-intoxication I used to speak out my mind to all. I was no respecter of
persons. Even to men of position I was not afraid to speak the truth.

"One day Jatindra came to the garden of Jadu Mallick. I was there too. I asked him: 'What
is the duty of man? Isn't it our duty to think of God?' Jatindra replied: 'We are worldly
people. How is it possible for us to achieve liberation? Even King Yudhisthira had to have
a vision of hell.' This made me very angry. I said to him: 'What sort of man are you? Of all
the incidents of Yudhisthira's life, you remember only his seeing hell. You don't remember
his truthfulness, his forbearance, his patience, his discrimination, his dispassion, his
devotion to God.' I was about to say many more things, when Hriday stopped my mouth.
After a little while Jatindra left the place, saying he had some other business to attend to.

"Many days later I went with Captain to see Raja Sourindra Tagore. As soon as I met him, I
said, 'I can't address you as "Raja", or by any such title, for I should be telling a lie.' He
talked to me a few minutes, 'but even so our conversation was interrupted by the frequent
visits of Europeans and others. A man of rajasic temperament, Sourindra was naturally
busy with many things. Jatindra his eldest brother, had been told of my coming, but he sent
word that he had a pain in his throat and couldn't go out.

"One day, in that state of divine intoxication, I went to the bathing-ghat on the Ganges at
Baranagore. There I saw Jaya Mukherji repeating the name of God; but his mind was on
something else. I went up and slapped him twice on the cheeks.

"At one time Rani Rasmani was staying in the temple garden. She came to the shrine of the
Divine Mother, as she frequently did when I worshipped Kali, and asked me to sing a song
or two. On this occasion, while I was singing, I noticed she was sorting the flowers for
worship absent-mindedly. At once I slapped her on the cheeks. She became quite
embarrassed and sat there with folded hands.

"Alarmed at this state of mind myself, I said to my cousin Haladhari: 'Just see my nature!
How can I get rid of it?' After praying to the Divine Mother for some time with great
yearning, I was able to shake off this habit.

His anguish at worldly talk

"When one gets into such a state of mind, one doesn't enjoy any conversation but that about
God. I used to weep when I heard people talk about worldly matters. When I accompanied
Mathur Babu on a pilgrimage, we spent a few days in Benares at Raja Babu's house. One
day I was seated in the drawing-room with Mathur Babu, Raja Babu, and others. Hearing
them talk about various worldly things, such as their business losses and so forth, I wept
bitterly and said to the Divine Mother: 'Mother, where have You brought me? I was much
better off in the temple garden at Dakshineswar. Here I am in a place where I must hear
about "woman and gold". But at Dakshineswar I could avoid it.' "

The Master asked the devotees, especially Narendra, to rest awhile, and he himself lay
down on the smaller couch.

« Last Edit: August 11, 2012, 07:20:50 AM by Ravi.N »

Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #88 on: August 11, 2012, 07:31:29 AM »
His ecstasy in kirtan

Late in the afternoon Narendra sang. Rakhal, Latu, M., Hazra, and Priya, Narendra's
Brahmo friend, were present. The singing was accompanied by the drum:
Meditate, O my mind, on the Lord Hari,
The Stainless One, Pure Spirit through and through.
How peerless is the light that in Him shines!
How soul-bewitching is His wondrous form!
How dear is He to all His devotees! …
After this song Narendra sang:
Oh, when will dawn for me that day of blessedness
When He who is all Good, all Beauty, and all Truth,
Will light the inmost shrine of my heart?
When shall I sink at last, ever beholding Him,
Into that Ocean of Delight?
Lord, as Infinite Wisdom Thou shalt enter my soul,
And my unquiet mind, made speechless by Thy sight,
Will find a haven at Thy feet.
In my heart's firmament, O Lord, Thou wilt arise
As Blissful Immortality;
And as, when the chakora beholds the rising moon,
It sports about for very joy,
So, too, shall I be filled with heavenly happiness
When Thou appearest unto me.
Thou One without a Second, all Peace, the King of Kings!
At Thy beloved feet I shall renounce my life
And so at last shall gain life's goal;
I shall enjoy the bliss of heaven while yet on earth!
Where else is a boon so rare bestowed?
Then shall I see Thy glory, pure and untouched by stain;
As darkness flees from light, so will my darkest sins
Desert me at Thy dawn's approach.
Kindle in me, O Lord, the blazing fire of faith
To be the pole-star of my life;
O Succour of the weak, fulfil my one desire!
Then shall I bathe both day and night
In the boundless bliss of Thy Love, and utterly forget
Myself, O Lord, attaining Thee.


Ravi.N

  • Hero Member
  • *****
  • Posts: 4009
    • View Profile
Re: The Gospel of Sri Ramakrishna
« Reply #89 on: August 13, 2012, 07:38:20 AM »
Narendra sang again:

With beaming face chant the sweet name of God
Till in your heart the nectar overflows.
Drink of it ceaselessly and share it with all!
If ever your heart runs dry, parched by the flames
Of worldly desire, chant the sweet name of God,
And heavenly love will moisten your arid soul.
Be sure, O mind, you never forget to chant
His holy name: when danger stares in your face,
Call on Him, your Father Compassionate;
With His name's thunder, snap the fetters of sin!
Come, let us fulfil our hearts' desires
By drinking deep of Everlasting Joy,
Made one with Him in Love's pure ecstasy.
Now Narendra and the devotees began to sing kirtan, accompanied by the drum and
cymbals. They moved round and round the Master as they sang:
Immerse yourself for evermore, O mind,
In Him who is Pure Knowledge and Pure Bliss.

Next they sang:

Oh, when will dawn for me that day of blessedness
When He who is all Good, all Beauty, and all Truth
Will light the inmost shrine of my heart? …

At last Narendra himself was playing on the drums, and he sang with the Master, full of
joy:

With beaming face chant the sweet name of God …

When the music was over, Sri Ramakrishna held Narendra in his arms a long time and said,
"You have made us so happy today!" The flood-gate of the Master's heart was open so
wide, that night, that he could hardly contain himself for joy. It was eight o'clock in the
evening. Intoxicated with divine love, he paced the long verandah north of his room. Now
and then he could be heard talking to the Divine Mother. Suddenly he said in an excited
voice, "What can you do to me?" Was the Master hinting that maya was helpless before
him, since he had the Divine Mother for his support?

Narendra, M., and Priya were going to spend the night at the temple garden. This pleased
the Master highly, especially since Narendra would be with him. The Holy Mother, who
was living in the nahabat, had prepared the supper. Surendra bore the greater part of the
Master's expenses. The meal was ready, and the plates were set out on the southeast
verandah of the Masters room.