{"collection":"Hinduism","html_url":"https://unchartedknowledge.5gfusion.net/browse/hin/gork/gork07.htm","path":"hin/gork/gork07.htm","source_url":"https://sacred-texts.com/hin/gork/gork07.htm","text":"The Gospel of Ramakrishna, ed. by Swami Abhedananda, [1907]\nSr\u00ee R\u00e2makrishna desired to meet Pandit Iswara Chandra Vidy\u00e2s\u00e2gara. One afternoon he was seen coming in a carriage with some of his disciples all the way from Dakshineswara, a distance of about six miles, to pay a visit to the Pandit at B\u00e2durbagan in Calcutta. As the carriage passed before R\u00e2j\u00e2 R\u00e2mmohun Roy's \u2020\nhouse, the Bhagav\u00e2n suddenly grew silent. His mind wais absorbed in meditation on the Divine Mother. One of his disciples, not perceiving the sudden change that had come over him, said: \"This is R\u00e2mmohun Roy's house.\" The Bhagav\u00e2n replied: \"Ah! Now my mind is not on such things\"; and immediately he entered into the ecstatic state (Bh\u00e2va).\nR\u00e2makrishna's childlike nature.The carriage, a short while after, drew up in front of the Pandit's house. Sr\u00ee R\u00e2makrishna alighted, supported by one of His disciples. Before reaching the staircase which led to the Pandit's study, which was also the drawing-room, the Bhagav\u00e2n, putting his hand on His shirt, asked a disciple with some concern: \"My shirt is unbuttoned; is it necessary to button it?\" The disciple answered: \"Do not trouble Thyself, Lord; none will find fault with Thee on that\naccount.\" The Bhagav\u00e2n, like a child, seemed to be satisfied and did not think about it again. The party was then led upstairs into a room where the Pandit was seated in a chair facing the south. A table after the European fashion, with books and papers lying about on it, was before him, and he was talking with some of his friends. As the Bhagav\u00e2n Sr\u00ee R\u00e2makrishna entered the room, the Pandit rose to receive Him. The Lord stood with His face to the west and with one hand resting upon the table. He looked upon the Pandit intently as if he was an old acquaintance, and with a smile on His sweet, childlike radiant face, lost all sense-consciousness, and went into the ecstatic Sam\u00e2dhi.\nAfter a while, taking his seat on a bench, the Bhagav\u00e2n in his semiconscious state uttered, \"I wish some water to drink.\" Thereupon Vidy\u00e2s\u00e2gara inquired of a disciple whether the Bhagav\u00e2n would also like some delicious sweetmeats which he had just received from Burdw\u00e2n. * Finding no objection, the Pandit went into his inner apartments and returned with water and the sweetmeats. He placed them\nbefore the Lord. The disciples partook of the sweetmeats, but when they were offered to one young man, Vidy\u00e2s\u00e2gara said: \"Oh, he is a child of the house; do not trouble about him.\"\nThe Bhagav\u00e2n then said, referring to a young man who was sitting before him: \"Yes, this young man is good. He is like the river Falgu, * covered with dry sand, but if you dig a little you will find a strong invisible current underneath. He has a spiritual current inside, although he does not show it on the outside.\"\nR\u00e2makrishna's love of humor.Then addressing Vidy\u00e2s\u00e2gara he continued: \"To-day I have at last reached the ocean (referring to the literal meaning of the word Vidy\u00e2s\u00e2gara,\u2014the ocean of knowledge). So long I have seen only canals, lakes, or, at most, rivers, but now I see the ocean itself.\nVidy\u00e2s\u00e2gara: Then, Sir, Thou art welcome to take some salt water from it.\nBhagav\u00e2n: No, my dear sir, why salt water? You are not the ocean of Avidy\u00e2 (ignorance),\nwhich leads away from God, but you are the ocean of milk, the ocean of Vidy\u00e2, or true knowledge leading Godward.\nVidy\u00e2s\u00e2gara: Revered Sir, Thou mayest say that.\nGood works and compassion for all.Bhagav\u00e2n: Your Karma proceeds from the Sattwa element of nature. From it rises compassion. Whatever work is done for the good of others is absolutely free from fault. It may be called R\u00e2jasika, but it is the activity of Sattwa. There is no harm in such works. Sukadeva and others like him had compassion for all. They worked for humanity and helped mankind in the path of Divinity. You are giving free education and doing charitable works; that is good. He who performs good works through love, without seeking results, attains to God. But he who works for name, fame or any other selfish purpose remains bound. Further, I may say that you have already become Siddha (perfected).\nVidy\u00e2s\u00e2gara: Sir, how is that?\nBhagav\u00e2n: You know that Siddha, or well-boiled potato, becomes soft and tender. Have you not become tender-hearted by your compassion for all?\nVidy\u00e2s\u00e2gara: But the paste of Kalai (a kind of pulse) when boiled (Siddha) becomes harder. Is it not so?\nBook-learned Pandits like vultures.Bhagav\u00e2n, laughing: Yes, but you are not like that. Mere book-learned Pandits (scholars) are hard-hearted. They do good neither to themselves nor to others. They are like vultures who soar high in the sky, but always search after carrion-pits. They may talk about Divine truths, but their minds are attached to woman and wealth. Their attachment is to worldly things (Avidy\u00e2). Compassion, Devotion (Bhakti), Dispassion (Vair\u00e2gya)\u2014these are the manifestations of Vidy\u00e2.\nVidy\u00e2s\u00e2gara was listening to the words of wisdom with whole attention, while the eyes of other gentlemen present were fixed upon the blissful face of R\u00e2makrishna radiant with Divine glory.\nVidy\u00e2 and Avidy\u00e2.The Bhagav\u00e2n continued: The Absolute Brahman is beyond the reach of Vidy\u00e2 (knowledge) as well as of Avidy\u00e2 (ignorance), which keeps one away from the realization of the Absolute.\nThe absolute Brahman is beyond the reach of M\u00e2y\u00e2, while M\u00e2y\u00e2 is either Vidy\u00e2 or Avidy\u00e2.\n[paragraph continues] Vidy\u00e2-M\u00e2y\u00e2 and Avidy\u00e2-M\u00e2y\u00e2 both exist in this world. As there are knowledge (Jn\u00e2na) and Devotion (Bhakti), so also there are lust and greed for wealth. Good and evil, virtue and vice, are to be found in this world of relativity; but Brahman is unaffected by them. They exist in relation to Jiva (individual ego), but cannot touch the Absolute Brahman.\nBrahman untouched by good and evil.Brahman may be compared to the light of a lamp. As by the same light one may read the Holy Scriptures and another may forge a document, while the light remains unaffected by the good and evil deeds, so is the Absolute Brahman untouched by the good and evil of the world. He is like the Sun who shines equally upon the virtuous and the wicked.\nIf you ask, misery, sin, suffering, unhappiness,\u2014whose are these? I should answer, they are for the Jiva. They do not affect the Brahman. Evil to Jiva is not evil to Brahman any more than the venom in the fangs of a snake is poison to the snake. Others may die of snake-bite, but as the poison does not hurt the snake, so indeed is the existence of sin and evil in relation to Jiva alone. Who can describe what the absolute Brahman is? Whatever\nBrahman indescribable.can be uttered by the mouth has become defiled as it were, like the leavings of food. The Revealed Scriptures, Vedas, Tantras, Pur\u00e2nas and all Holy Books, have become defiled as it were, like leavings of food, for they have been uttered by human mouths. But there is one thing that is never defiled in this manner and that is the Absolute Brahman. No one has ever succeeded in describing the Absolute by words of mouth. Brahman is unspeakable, indescribable, unthinkable.\nVidy\u00e2s\u00e2gara, interrupting, said to his friends: This is a grand idea. To-day I have learned this truth, that the Brahman is the one substance that has never been defiled by the mouth.\nBhagav\u00e2n: Yes, that is so.\nParable of the Vedic father and his two sons.A certain father had two sons. To instruct them in the knowledge of Brahman he sent them to an \u00c2ch\u00e2rya (preceptor). After a few years they returned home and saluted their father. The father was anxious to know how far they had learned about Brahman, so he asked his eldest son: \"My dear son, you have studied all the Scriptures and philosophies, tell me what is Brahman like?\" The eldest son then tried to describe\nthe Absolute Brahman by quoting various passages from the Vedas. The father kept silent.\nTurning to his younger son he asked the same question. The younger son did not answer in words, but remained motionless and communed with the Brahman in silence. The father then exclaimed: \"My dear child, thou hast approached the realization of the Brahman. Thy silence is a better answer than the recitation of a hundred texts of the Vedas, for Brahman is indescribable by words. It is indeed the Absolute Silence.\" The knowledge of the Absolute Brahman is attained in the state of Sam\u00e2dhi. In that superconscious state Brahman is realized. Then all thoughts cease to rise and perfect silence prevails in the soul. Even the power of speech remains unmanifested. How can one describe Brahman by words of mouth? Man thinks that he has known the Absolute Brahman.\nParable of the ant and the sugar.An ant went to a mount of sugar. The ant did not realize how high was the mountain, but ate a small particle of sugar and was satisfied. It carried home another mount of particle in its mouth. On its way it thought: \"Next time I will carry the whole mountain.\" Such, alas, is the thought of\nsmall minds. They think that they have known the Absolute, not realizing that Brahman is beyond the reach of mind and thought. However great the mind may be it cannot fully comprehend the Absolute Brahman. Sukadeva * and other great spiritual teachers may be compared to large ants. They could carry in their mouth at utmost eight or ten grains from the mountain of sugar. It is as absurd to say that Brahman has been fully comprehended by a great man as it is absurd to say that the whole mountain of sugar was carried away by a large ant.\nWhat the Vedas and other Scriptures have said about the Absolute is like the description of the ocean given by a man who saw the vast ocean. When asked what the ocean was like, he exclaimed in utter amazement: \"Oh! what I have seen; how vast is the expanse! How big are the waves! What a thundering roar!\"\nLike unto this is the talk about the Absolute Brahman. The Vedas declare that Brahman is\nthe ocean of the Absolute Existence, Intelligence and Bliss. Sukadeva and other great\nspiritual teachers stood on the shore of that Infinite Ocean, saw it and touched its waters.\nSome believe that even those great souls did not go into the Ocean, for whoever enters into that ocean of Brahman does not return to this mundane existence.\nParable of a salt doll.A doll made of salt once went to the ocean to measure its depth. It had a desire to tell others how deep was the ocean. Alas! Its desire was never satisfied. No sooner had it plunged into the ocean than it melted away and became one with the ocean. Who would bring the news regarding the depth? Similar is the condition of the Jiva (individual ego) who enters into the Infinite Ocean of the Absolute Brahman.\nSome one asked: Bhagavan, is it true that the man who has entered into Sam\u00e2dhi, or who has acquired Brahma Jn\u00e2nam, does not speak?\nBrahman is silence.R\u00e2makrishna to Vidy\u00e2s\u00e2gara: Yes, he who has realized Brahman becomes silent. Discussions and argumentations exist so long as the realization of the Absolute does not come. If you melt butter in a pan over fire, how long does it make a noise?\n[paragraph continues] So long as there is water in it. When the water is evaporated it ceases to make further noise. Again if you throw a piece of dough in that hot clarified butter (Ghee) there will be noise until the cake is thoroughly fried. The soul of a seeker after Brahman may be compared to fresh butter. It is mixed with the water of egoism and worldliness. Discussions and argumentations (Vich\u00e2ra) of a seeker are like the noise caused during the process of purification by the fire of knowledge. As the water of egoism and worldliness is evaporated and the soul becomes purer, all noise of debates and discussions ceases and absolute silence reigns in the state of Sam\u00e2dhi.\nEgoism of a saint.Thus realizing the Absolute Brahman in silence, the soul comes down on the plane of relativity to help others and to teach mankind the highest wisdom of Brahman. Then he talks again and makes a noise again, as the hot Ghee does when in contact with a piece of dough. Such a soul retains the sense of \"I\" simply to help mankind. Sankar\u00e2ch\u00e2rya and other spiritual teachers kept the purified sense of \"I\" without which all teaching is impossible.\nThe bee buzzes so long as it is outside the\nSages teach for the good of others.lotus and does not settle down in its heart to drink of the honey. As soon as it tastes of the honey all buzzing is at an end. Similarly all noise of discussion ceases when the soul of the neophyte begins to drink the nectar of Divine Love in the Lotus Feet of the Almighty. Sometimes, however, the bee after being intoxicated by the honey makes a sweet humming sound. So the God-intoxicated soul sometimes speaks for the good of others.\nA pitcher makes a noise when it is being filled with water in a tank. But all noise stops as soon as the pitcher is full to the brim. The noise will be heard again if some water of the pitcher be poured into another pitcher. (Here water means the water of the Divine Wisdom, and the soul of a wise man is the pitcher.)\nRelation between Guru and disciples.The question flow arises, how do we explain the relation between a perfect Guru and his disciples? The Guru must talk in order to drive away the ignorance of his disciples. This kind of discrimination, however, does no harm. The boiling butter after it is clarified ceases to make any noise; but if the raw cake made of flour is thrown into it, it will produce much noise because\nof the water in the cake. The noise will continue until the cake is properly fried. The unfried cake may be compared to the disciple, and the boiling butter to the Guru, the spiritual teacher. The sound of teaching is heard so long as the disciple is not perfectly enlightened.\nNon-attachment.Sr\u00ee R\u00e2makrishna continued: So long as the individual soul has the slightest attachment to the world of senses and desires it cannot attain to Brahma-Jn\u00e2na. He is a Jn\u00e2ni who relinquishes all worldly desires and sense-pleasures by saying, \"not this, not this,\" and then realizes the Supreme Brahman in Sam\u00e2dhi.\nA Jn\u00e2ni knows that all phenomena of the universe which are subject to evolution, whether physical or mental, are within the realm of M\u00e2y\u00e2; they are unreal and transitory like the objects of vision in a dream. Therefore as one climbs the stairway step by step until the roof is reached, so he rises above them step by step, saying \"not this,\" until he reaches the Absolute Brahman, which is the roof of the phenomenal universe.\nA Jn\u00e2ni goes so far as to realize that Brahman is the Absolute Reality and all phenomena unreal. A Vijn\u00e2ni, however, goes farther and\nAll phenomena unreal.realizes more. He sees that the roof and the steps are all made of the same substance. Few can stay long on the roof (the realm of the Absolute). All those who reach this state of Sam\u00e2dhi must return to lower planes, just as no one can sing on \"Si,\" the highest note of the gamut, for a long time. The sense of \"I\" drags one down. But when a Vijn\u00e2ni returns from Sam\u00e2dhi to a lower plane of consciousness and perceives the world of relativity, he sees the Brahman everywhere, and that the same Absolute Being appears as Jiva and all the phenomena of the universe. He realizes, \"I am Brahman,\" \"I am He.\"\nJn\u00e2na-Yoga and Bhakti-Yoga.There are various paths which lead to the realization of the Absolute Brahman. The path of a Jn\u00e2ni is as good as that of a Bhakta. Jn\u00e2na-Yoga is true; so is Bhakti-Yoga. There is another path of Bhakti mixed with Jn\u00e2na which is equally true. So long as the sense of \"I, me, mine\" remains in the devotee, the path of Bhakti is easier for him.\nA Vijn\u00e2ni, however, realizes the Absolute Brahman as the unchangeable Reality of the universe, firm and immutable like the Mount Sumeru. It is beyond all activity of M\u00e2y\u00e2.\n[paragraph continues] He also sees that the world has evolved out of the three Gunas (Sattwa, Rajas and Tamas) of the Prakriti or Cosmic energy.\nM\u00e2y\u00e2.M\u00e2y\u00e2 or Prakriti consists of Vidy\u00e2 and Avidy\u00e2. Vidy\u00e2 is that energy which leads Godward. It manifests itself as discrimination (Viveka), non-attachment (Vair\u00e2gya), devotion and love of God (Bhakti, Prema). But Avidy\u00e2 leads to worldliness. This energy expresses itself as various passions, desire for wealth and honor, ambition, work with attachment, selfishness. All these Vidy\u00e2 and Avidy\u00e2 forces rise from the Divine Energy of Brahman\u2014they cannot affect the Brahman. Vijn\u00e2ni and BhaktaThe Vijn\u00e2ni realizes that the same Absolute. Brahman appears as the Personal God (Iswara), that He who is beyond all attributes is also the Personal God with all attributes and blessed qualities. The Vijn\u00e2ni sees that Jiva (individual ego), phenomenal world, mind, intellect, Bhakti, dispassion, knowledge\u2014all these are the glory of the supreme Personal Deity. If these manifestations of the Divine Glory did not exist, who would have worshipped Him as the Lord of the universe? If a rich man does not possess wealth and property, but becomes bankrupt, nobody will call him rich.\n[paragraph continues] Do you not see how beautiful is this world? How many varieties of phenomena\u2014the Sun, moon, stars, various kinds of animals and vegetables, things large and small, good and bad, some men with great powers, others with few.\nVidy\u00e2s\u00e2gara: Is it then true, Revered Sir, that God has given to some greater powers than to others? Is the Lord partial?\nUnity in diversity.Bhagav\u00e2n: The Lord dwells as the all-pervading Being (Vibhu) equally within all living creatures great or small, nay, even in the smallest ant or animalcule. The difference lies in the manifestation of powers (Sakti), otherwise how will it be possible for one strong man to defeat ten men in a hand-to-hand fight, while a weakling will run away from the presence of an ordinary mortal?\nIf there were no difference in powers, why should people respect and honor you? You have no monstrosity, like two horns on the forehead, that people will come to see you out of curiosity. You have more compassion, more wisdom than others, therefore people come to see you and pay respects to you. Do you not think so?\nThere is nothing in mere book-learning.\n[paragraph continues] Book-learning.One should study books simply to find out the ways by which He (the Absolute Brahman) can be realized.\nA holy man had a manuscript with him. Some one asked what it contained. The saint opened it and showed that on every page was written the sacred formula \"Om R\u00e2ma, \"the holy name of the Lord.\nTrue meaning of Git\u00e2.Take the sacred book of Bhagavad Git\u00e2. What does it teach? If you wish to know it repeat the name \"Git\u00e2\" ten times in quick succession\u2014\"Gi-t\u00e2, gi-t\u00e2, gi-,\" etc. It will sound like \"t\u00e2gi, t\u00e2gi,\" which has the same meaning as the Sanskrit word \"Ty\u00e2gi,\" that is, one who has renounced everything of the world for the sake of the Lord. One truth which Bhagavad Git\u00e2 teaches is this: \"O Jiva, giving up attachment to objects and pleasures of the world, struggle to realize God.\" The mind of a man (whether a saint or a householder) must be free from all attachment to the world. Then and then alone the heart will be purified and the Absolute will be realized.\nChaitanya Deva * (God Incarnate of Nuddea),\nwhen travelling on a pilgrimage in the Deccan (Southern India), saw in one place a man reading aloud the texts of the Git\u00e2. At a little distance another man, with unrestrainable tears running down his cheeks, was listening. Chaitanya Deva asked him whether he understood the meaning of the texts. The poor man replied: \"My Lord, I do not understand one word of what the Pandit is reading.\" Chaitanya Deva questioned him: \"Why are you weeping, then?\" The devotee answered: \"I see the chariot of Arjuna, and the Blessed Lord Krishna is speaking before him. This Divine vision brings tears of love to my eyes.\"\nSr\u00ee R\u00e2makrishna continued: You may ask why does a Vijn\u00e2ni prefer to have Bhakti (love and devotion)? The answer is\u2014Because it is difficult for one to be free from the sense of \"I.\" In the state of Nirvikalpa Sam\u00e2dhi, * it may vanish for the time being, but it comes back again; while for ordinary individuals it is almost impossible to eliminate this sense of \"I, me and mine.\" However many times you may cut\nSense of \"I.\"off the branches of the Aswatthwa tree, so long as the root is alive new branches will sprout; similarly you may try to get rid of the sense of \"I, \"but so long as the root is alive it will sprout up again and again. Even after acquiring Brahma-Jn\u00e2na the emancipated soul is forced back to the plane of this \"Aham\" sense of \"I.\"\nIf you dream of a tiger you will tremble in every limb and your heart will throb violently. When you wake up you may realize that it was a mere dream, but still your heart will go on palpitating all the same. Similarly the sense of \"I\" remains even after the realization of the Absolute.\nThus, if the sense of \"I\" is the cause of all troubles and it is impossible to he free from it, let it stay on as \"I,\" the servant of the Lord.\nR\u00e2ma Chandra (the God Incarnate) once asked his great devotee Hanum\u00e2n: \"My son, in what relation do you regard me?\" The devotee replied: \"When I think of myself as embodied, I am Thy servant and Thou art the Lord. When I think of myself as the Jiva (Ego) I am Thy part and Thou art the Universal Whole; but when I think of myself as the\n[paragraph continues] \u00c2tman, I am one with Thee. Then I realize 'I am Thou and Thou art I.'\"\nIf the sense of \"I\" clings to one so persistently, let it remain like that of a true Bhakta who thinks of himself as the servant of the Lord.\nAjn\u00e2nam and Jn\u00e2nam\"I\" and \"mine\"\u2014these two are the signs of Ajn\u00e2nam, ignorance. My house, my wealth, my learning, my glory, all these are mine\u2014this idea proceeds from ignorance of one's true Self, but Jn\u00e2nam or divine knowledge means that state where Jiva realizes: \"O Lord, Thou art the Master of all; house, family, children, friends, relatives, nay, whatever exists in the universe belongs to Thee.\" \"Whatever is mine is Thine.\" \"Nothing belongs to me\"\u2014such ideas rise from true knowledge.\nIt is good for everyone to remember that after death nothing of this world will remain with us. We have come here simply to perform certain Karma and gain some experience. Just as country people come to a big city like Calcutta to do some work, so we have come to fulfil our desires according to the tendencies with which we were born.\nA rich man has given the charge of his beautiful\nParable of the rich man and his Sircar.garden to his Sircar (steward). When visitors come to see the garden the Sircar waits on them attentively. He shows them the beautiful parts of the garden with luxurious fruit-trees, flower-beds, palace-like buildings, lakes, etc., saying. \"These are, gentlemen, our mango-trees. This is our orchard; this is our lake; how beautiful are our flowers! Here you see is our drawing-room with most expensive furniture, fine paintings by the best artists\u2014all these belong to us.\" The same Sircar may be found fault with and dismissed by his master at any time with peremptory order to leave the garden at once. He will not be allowed sufficient time to pack up his trunk and take his own baggage with him. Such is the miserable plight of those who lay claim upon things which do not in reality belong to them.\nEverything belongs to the Lord. It is ridiculous for man to say, \"I am Kart\u00e2\" (the doer), \"All these things are mine.\"\nThe Lord smiles on two occasions.On two occasions the Lord cannot help smiling: A person is taken seriously ill and is about to die. The physician says to the mother of the patient: \"Mother, there is no cause for fear. I shall save\nyour son's life.\" The physician forgets that the will of the Lord is at the root of every event of life and death. The Lord then smiles, thinking: \"How foolish this man must be who boasts of saving the life of his patient when the latter is dying under My will.\" The Lord smiles again when two brothers are engaged in partitioning their estate. They take a measuring-tape and, putting it out across the land, say: \"This portion is mine, and that is yours.\" The Lord smiles, thinking: \"The whole Universe belongs to Me, but these foolish brothers say: 'This portion is mine and that is yours.'\"\n\"O Lord, Thou makest everything and Thou art my nearest and dearest One. This house, this family, these relatives, these friends of mine, nay, this whole universe belongs to Thee, O Lord.\" Such is the nature of true Jn\u00e2na (knowledge). But \"I do everything, I am the doer. My house, my family, my children, my friends, everything belongs to me\"; all this proceeds from Ajn\u00e2na (ignorance).\nThe Lord alone is thine own.A Guru was giving this instruction to his disciple: \"The Lord alone is thine own and no one else belongs to thee.\" The disciple replied: \"But my mother and my wife, who take such good care of me, who love\nme and feel extremely unhappy when they do not see me, are also my own, are they not?\" The Guru answered: \"In this you are mistaken. I will show you that none of them truly cares for you. Never believe for a moment that your mother or wife will sacrifice her life for your sake. You can try and see. Go home and feign excruciating pain and I will come and show you.\" The disciple acted accordingly. Doctors were called in, but no one could afford relief. The mother of the patient was sorrowing and sighing. The wife and children were weeping. At this moment the Sanny\u00e2sin (Guru) appeared. \"The disease is of a serious nature,\" he said, \"and I do not see any chance of the patient's recovery unless some one come forward to give his or her life for the patient.\" At this all of them looked aghast. The Sanny\u00e2sin, addressing the old mother of the sick man, said: \"To live or to die will be the same thing to you, if in your old age you lose your son who earns for himself and for you all. If you can give your life in exchange for his, I can save your son. If you, as mother, cannot make this sacrifice for him, who else in the world will care to do it?\" The old woman stammered through her tears: \"Revered father, I am ready to do\nanything you order for the sake of my son. But the thing is, my own life\u2014and what is my life in comparison to that of my son? The thought\u2014what will become of my little ones after my death, makes me a coward. Unfortunate that I am, these little ones are in my way!\"\nWhile listening to this dialogue between the Sanny\u00e2sin and her mother-in-law, the wife wept bitterly and, addressing her parents, said: \"For your sake, dear father and mother, I cannot make the sacrifice.\" In this way everyone found an excuse. Then the Sanny\u00e2sin turned to the patient and said: \"Do you see, no one here is ready to sacrifice his life for you. Do you understand now what I meant by saying that there was no depending on anybody?\" When the disciple saw all this, he abandoned his so-called home and followed the Sanny\u00e2sin, his Guru.\nSelf-surrender and prayer.Sr\u00ee R\u00e2makrishna continued: The Absolute Brahman cannot be known by reasoning. Be his servant and taking refuge with Him pray to Him with earnestness and sincerity. He will surely reveal Himself unto you. Book-learning or intellectual discussions cannot reveal the Divinity.\nThus saying the Blessed One sang:\nThe Glory of the Divine Mother\n2. The Yogi ever meditateth upon Her at the Mul\u00e2dh\u00e2ra and the Sahasr\u00e2ra.\n As the swans, male and female, commune with each other, so in this lotus (Lotus here is a symbol of Plexus) forest doth K\u00e2li commune with Her consort (Shiva).\n3. K\u00e2li, the soul of \u00c2tm\u00e2r\u00e2ma (Shiva), is as beloved as Sit\u00e2 is of R\u00e2ma. The majesty of K\u00e2li, Shiva (K\u00e2la) alone can know, forsooth who else may know it?\n4. For She giveth birth unto the universe; think how vast She is.\n She dwelleth within all things as the will omnipotent.\n5. The Psalmist (Pras\u00e2d) * singeth: \"Mortals\nThe Blessed One, referring to this song, said: See how R\u00e2mapras\u00e2d describes that books and reasoning cannot reveal the Divine Mother. Faith is necessary.\nThe omnipotence of faith.Reason is weak. Faith is omnipotent. Reason cannot go far enough and must stop short of the goal. Faith will work wonders.\nThe parable of a Brahmin priest and his boy.There was a certain Br\u00e2hmin priest who served in a household chapel. Once he went away leaving the charge of the service to his son. He told the boy to place the daily offering of food before the Deity and see that He ate it. The boy, following the instructions of his father, placed the offering before the image and silently waited. But the image neither spoke nor ate. The boy watched for a long tinge. He had firm faith that the Deity would come down from the altar, take the seat before the offering and eat it. Then he prayed: \"O Lord, come and eat. It is\ngetting very late; I cannot wait any longer.\" But the Lord did not speak. Then the boy began to cry, saying: \"Lord, my father told me to see that Thou didst eat the offering. Why dost Thou not come. Thou comest to my father and eatest his offering. What have I done that Thou dost not come to me and eat my offering?\" He cried bitterly and for a long time. Then as he looked up at the seat, he saw the Deity in a human form eating the offering. When the service was ended and the boy came out, the members of the household said to him, \"If the service is over, bring out the offering.\" The boy replied: \"Yes, but the Lord has eaten everything.\" In amazement they asked: \"What did you say?\" With absolute innocence the boy repeated: \"Why, the Lord has eaten all that I offered.\" Then they entered the chapel and were dumbfounded at the sight of the empty dishes. Such is the power of true faith and true yearning!\nYes, faith will enable a man to cross the mighty ocean itself without the least difficulty. In the epic R\u00e2m\u00e2yana it is said: R\u00e2ma Chandra (God Incarnate) worked hard to throw a bridge over the part of the sea separating Lank\u00e2 (Ceylon) from the mainland of India. But as if\nto prove the majesty, the omnipotence of faith, He gave it to His Bhakta, the great Hanum\u00e2n, * to jump across the ocean by the unaided power of faith.\nIt is also told that once a Bhakta, a friend of Vibhishana, \u2020 wanted to go across the sea. Vibhishana, to whom he appealed for help, had the name of R\u00e2ma (God) written on a leaf, without the knowledge of his friend. He then said to the Bhakta: \"Take this and be careful that you have it tied to the end of your cloth. It will enable you to walk across the ocean in safety. But mind, never look inside, for you will go under the water if you open it.\" The Bhakta put faith in his friend's words and walked on the ocean in safety for some time, but unfortunately his curiosity became his enemy. He wanted to see what precious thing Vibhishana had given him that had the power\nof taking him unhurt over the mighty deep. When he opened it he discovered a leaf with the name of R\u00e2ma written on it. He thought what a trifling thing it was; no sooner did that thought arise in his mind than he was drowned.\nThose who belong to this class of Jivas cannot easily have faith in God, but those who are born with Divine qualities possess the highest faith naturally. When Prahl\u00e2da * tried to write the first letter of the Sanskrit alphabet, \"K,\" it brought up before his mind the name Krishna, and he began to cry. The natural tendency of a Jiva is to doubt and to become sceptical. H\u00e2zr\u00e2 \u2020 will not believe in the truth that Brahman and Divine Mother, the Absolute and His Energy, are one and the same. Yet, faith is omnipotent. Before it all the powers of nature shrink and give way. It carries one over seas and mountains with perfect ease. Sin and\niniquity, worldliness and ignorance all vanish before true faith.\nThe Bhagav\u00e2n sang:\nThe Name of the Lord\n2. I might have slain a cow or a Br\u00e2hmin or an unborn child!\n I might be a drunkard, nay more, the slayer of a woman!\n But of all these dire sins I have not the slightest fear.\n Through faith in Thy Holy Name I can reach the highest bliss of Brahman.\nYes, faith is at the root of all spiritual progress. Thou canst do without all other things, only thou must have faith. Have but faith in the Lord and thou shalt become at once free from the vilest, the blackest, of all sins.\nThe one thing needed is faith and Bhakti\u2014love, devotion, prayerfulness, self-surrender. It\nis exceedingly difficult, especially in this age, for a man with his limited faculties to come to my Mother through Vich\u00e2ra (discrimination of the Real Brahman from the unreal phenomenal universe), unaided by the Divine Person. Verily has Pras\u00e2d, the \"Sweet Psalmist\" of Bengal, laid stress on this difficulty in his well-known song:\nThe Divine Mother and the Absolute Brahman\n2. The moon of desire still shineth in thy secret chamber.\n First bring it under control with all thy might. It will hide itself at the dawn of Divine wisdom.\n3. Holding this as the ideal, the great Yogi practiseth meditation for ages. When realization cometh it attracts the soul as a, magnet draws unto itself a piece of iron.\n5. Pras\u00e2d says: O mind, shall I disclose in public (Ch\u00e2tor) the true nature of that which I worship as my Divine Mother? Guess and understand it from these hints.\nThere was a deep silence at the close of this song, which had been listened to with rapt attention. Everyone was moved.\nRamakrishna's sam\u00e2dhi.At the end of this song the Bhagav\u00e2n was once more found to be in that indescribable state of Sam\u00e2dhi. His sweet divine voice became still. His eyes remained fixed and steadfast. But his spiritual eye was feasting on the beatific Vision of the Divine Glory! There was left just enough of self-consciousness to bring the soul face to face with the Divine Mother. This blessed Vision the Bhagav\u00e2n enjoyed for a long time. His face was radiant with celestial light and expressed by sweet smiles the unbounded happiness which He was enjoying within Himself, and\nin His semiconscious state He uttered these words:\nWhat is Bhakti?Bhakti, or devotion, means whole-hearted love for the Lord. The Absolute Brahman is called \"Divine Mother\" by the Psalmist. Pras\u00e2d asks his mind to understand it by hints; He who is described in the Vedas as the Absolute Brahman is my Divine Mother; I am praying to Her.\nBrahman impersonal and personal.That which is the Absolute (Nirguna), impersonal beyond all attributes, is also the same as the Personal God who is with all attributes and blessed qualities. The Absolute Brahman again is inseparable from the Divine energy (Sakti).\nThe term \"Brahman\" refers to that aspect of Divinity which is impersonal and which is beyond all activity. But when we think of Him as creating, preserving and destroying all phenomena, then we call Him the Personal God, Divine Mother or K\u00e2li.\nBrahman and Sakti are one.In reality there is no distinction between \"Brahman,\" or the Impersonal Absolute, and \"Sakti,\" the Divine Mother. The Brahman and the Sakti are one just as fire and its burning power are one. As by the word fire we understand its power of burning,\nso by the latter we know that it is the same as fire. By realizing the one both are realized.\nThey are one just as much as milk and its whiteness are one. We cannot conceive the milk without the whiteness.\nThey are one just as a gem and its brightness are one. We cannot conceive a gem without the brightness.\nThey are one just as the serpent and its sinuous motion are one. We cannot conceive of the serpent without the serpentine movements.\nHe who knows what \"light\" is has the knowledge of darkness also. He who has the conception of the phenomenal world must have also some conception of the Absolute Noumenon. He who knows the Sakti, or the Personal aspect of the Absolute Being, knows also the Impersonal Brahman. Again, he who has realized the Absolute Noumenon has also realized the phenomenon. He who has realized Brahman has also realized the Personal God or Divine Mother (Sakti).\nThe power the Divine Mother.This Divine Mother bestows the highest of knowledge of Brahman (Brahma-jn\u00e2na) by bringing her devotee into the state of Sam\u00e2dhi. She it is who brings him down on the plane of sense-consciousness\nand allows him to retain the sense of \"I\" and \"me.\"\nBy the power of my Divine Mother all mortals (Jiva) possess the sense of \"I\" and \"mine.\" She again reveals to the soul of one who is in Sam\u00e2dhi, that all living beings, nay, the whole universe, is but the manifestation of the Divine Energy.\nIt is She who makes one reach the Brahma-jn\u00e2na, the highest knowledge of the Absolute, and She again makes another Her beloved devotee who surrenders himself to Her omnipotent Will. This truth is the great secret of all secrets. Therefore the Psalmist says: \"Shall I disclose it in the Ch\u00e2tor?\"\nVidy\u00e2s\u00e2gara asked his friend who was sitting near by: \"Do you understand the meaning of Ch\u00e2tor?\" The friend replied: \"I know that 'Chattara' means a courtyard within a house.\"\nVidy\u00e2s\u00e2gara: Exactly. It may also mean a public market-place. So R\u00e2ma Pras\u00e2d does not want to make this secret known to the public.\nBhagav\u00e2n with his smiling face spoke to Vidy\u00e2s\u00e2gara: \"Oh, you are a Pandit, a great scholar, you must know all this.\" When I sing the praise of my Divine Mother I refer to the\nsame Absolute Brahman. The term \"Mother\" is very sweet. Therefore I like to call Him \"Mother.\" We must learn to love the Personal God (Iswara). Through love He can be easily attained. Love, devotion and faith are the most valuable. Listen to another song. The Bhagav\u00e2n sang again:\nLove for the Divine Mother\n2. If the mind diveth into the sea of Bliss at the feet of my Mother, then is there no further need of worship, rituals, sacrifice or repetition of the Lord's name.\n3. The devotee of the Divine Mother is free even in this life and doth enjoy everlasting Bliss.\nThe Lord, the Ocean of Immortality.He who can dive into the sea of Bliss becomes immortal. The Lord is described in the Vedas as the Ocean of Immortal Bliss. Whosoever enters into it becomes free from death. Some people have a wrong idea that too much meditation upon\nthe Absolute will unbalance the mind. No one becomes unbalanced by meditating upon the Absolute.\nDevotional exercises, rituals, ceremonials, sacrifices or the pouring of oblations into the sacred fire\u2014such works are needless when true love for the Lord comes in the heart of the devotee. A fan is needed so long as there is no breeze. So when the breeze of Divine Love blows all ritualistic works become unnecessary.\nselfless works purify the heart.Referring to Vidy\u00e2s\u00e2gara the Bhagav\u00e2n continued: The works which you are doing are good works. If you can perform them without seeking their result and without thinking that you are the \"doer, \"then it will he still better. The highest result of works done in this selfless manner is the attainment of true love for God. Such works purify the heart and bring God-consciousness in the end. But as your love for the Lord becomes more and more intense, your religious works will become less and less. A married woman diligently performs the household duties, but she is not allowed to do any heavy work when she is about to give birth to her child. You are doing charitable works and other works for the good of humanity. In\nDoing good to the world.reality, however, they are of great help to yourself. They will purify your heart and bring unselfish love for God. Man has no power to do good to the world; the Lord doth everything. He who hath made the Sun and the moon, He who hath given affection in the hearts of parents, He who hath bestowed compassion upon the great souls, He who hath brought unselfish love and devotion in the hearts of saints and sages, doth everything for the good of His world; who else hath the power to perform any good act? Whosoever performeth good works without holding any desire for their fruits will do good for himself.\nThere is gold inside, under the cover of earth. You have not discovered it yet. If you once realize this secret treasure your worldly duties will vanish and you will not care for other works, just as a mother loves nothing better than to fondle and kiss her new-born baby. Go onward and do not stop in one place. Remember the parable * of the wood-cutter and stop not until the goal is reached. The goal is the realization of God. By His grace His true\ndevotee can see Him and can talk with Him just as I am talking with you.\nAbsolute silence prevailed when the Blessed Lord spoke these words with fire and eloquence. Everyone's heart was moved by that divine love which was flowing with mighty force within the soul of Bhagav\u00e2n Sr\u00ee R\u00e2makrishna.\nWith a smiling face the Bhagav\u00e2n said: You know all that I have told, but you do not realize how much you possess, in the same manner as Varuna, the Lord of the ocean, does not care to know how many beautiful and valuable jewels there are in His boundless treasury of the deep.\nVidy\u00e2s\u00e2gara: Revered Sir, Thou canst say so.\nBhagav\u00e2n: Yes; do you not know that very often a millionaire B\u00e2bu does not know even the names of his own attendants? He does not remember in what places his valuable things are kept.\nEveryone was listening to this interesting conversation when Bhagav\u00e2n suddenly asked Vidy\u00e2s\u00e2gara: \"Will you not come to the Temple garden? It is a beautiful place.\"\nVidy\u00e2s\u00e2gara: O yes; certainly. Thou hast been so kind as to come to me, shall I not return my visit to Thee?\nBhagav\u00e2n: A visit to me! Oh, for shame! for shame!\nVidy\u00e2s\u00e2gara: My dear Sir, this from Thee! I wish to know why dost Thou say so?\nHumility of R\u00e2makrishna.Bhagav\u00e2n: Well, we are like fishing-boats, small and light enough to row about on ponds, narrow canals or even on large rivers, but you are like a big steamer. Who can tell?\u2014you might founder on the sand-bank if you venture too far up the stream; but now at this season steamers may go up without much danger.\nVidy\u00e2s\u00e2gara: Oh I see; this is the rainy season.\nAt about eight in the evening it was announced that the carriage was ready to take Sr\u00ee R\u00e2makrishna back to the Th\u00e2kurb\u00e2di at Dakshineswara. The Bhagav\u00e2n became absent-minded for a while; perhaps His mind was fixed upon the Divine Mother, or perhaps He was asking Her blessing upon His kind host. The Bhagav\u00e2n then rose to bid him farewell and Vidy\u00e2s\u00e2gara, with a lighted candle in his hand, led the way down-stairs and through the compound of his house to the gate. Outside the gate a carriage was waiting to receive the honored guest and His devoted companions from the Th\u00e2kurb\u00e2di. An unexpected sight greeted the eyes of the\nparty as they came out. It was a man who might have been a little under forty standing before the gate with folded hands. He was dressed in white and wore a white turban on his head. He had a fair complexion and expressive eyes and a smile was on his face. No sooner did he see the Bhagav\u00e2n than he fell at His feet with his head touching the ground.\nThe Bhagav\u00e2n said: Is it you, Balar\u00e2m? How is it that I find you here?\nBalar\u00e2m * replied, smiling: O Revered Sir, I have been waiting for some time here at the gate to see Thee.\nBhagav\u00e2n: Why did you not come in?\nBalar\u00e2m: I came late, so I would not interrupt Thee, but thought it better to stay here.\nThe Bhagav\u00e2n then stepped into the carriage with His companions.\nVidy\u00e2s\u00e2gara asked a disciple: Shall I see the carriage hire paid?\nThe disciple replied: No, Sir, you need not\ntrouble yourself. It has already been paid by a friend.\nRamakrishna leaves Vidy\u00e2s\u00e2gara.The Pandit then folded his hands and bent his held and body to make his Pran\u00e2ma (Salutation) to the Bhagav\u00e2n. All assembled about the carriage did the same. The little group at the gate, with the venerable Vidy\u00e2s\u00e2gara at their head still holding the lighted candle in his hand, stood for a while looking in the direction of the carriage, wondering who this God-intoxicated Man might be, so wise yet so child-like, so full of joy, so sweet, so godly! Verily a Light come down to set ablaze the dry bones of a workaday world! Embodied Love, like the dew of heaven falling on the dry thirsty heart of man! A Voice crying unto sunken, self-weary man, \"Thou must be born again and love!\" A Healer from another clime of this strange disease of modern life! A Man among men, eager to solve for them the enigma of the universe!\n99:* Pandit Iswara Chandra Vidy\u00e2s\u00e2gara was the greatest Hindu scholar of his time in Calcutta. He was a true philanthropist, a patriot, an educationalist, and the founder of the Metropolitan Institution in Calcutta. The word Vidy\u00e2s\u00e2gara is a Sanskrit title which he acquired on account of his vast erudition. It means \"ocean of knowledge.\"\n99:\u2020 R\u00e2j\u00e2 R\u00e2mmohun Roy was a great Hindu reformer who lived between 1774 and 7833 A.D. He was the first earnest-minded investigator of the science of comparative religion that the world has produced. He studied the Vedas in Sanskrit and the Buddhist Scriptures in the original P\u00e2li, p. 100 the Koran in Arabic, the Old Testament in Hebrew, and the New Testament in Greek. He denounced the practice of Suttee which was abolished in 1829. He established the Hindu Unitarian Theistic movement known as the \"Br\u00e2hmo Sam\u00e2j.\" He was the first Hindu Brahmin of rank and influence who visited Paris and England. After nearly two years\u2019 stay in England R\u00e2j\u00e2 R\u00e2mmohun Roy died at Bristol in 1833.\n101:* Burdw\u00e2n, an old city in Bengal, famous for delicious sweetmeats.\n102:* Falgu is the name of a sacred river near the holy city of Gay\u00e2 in India. It was on the hank of this river that Buddha attained to the highest enlightenment. Its bed is covered with sand like a desert, but a strong current of pure water flows underneath.\n108:* Sukadeva was the son of Vy\u00e2s\u00e2, the author of the Vedanta Sutras and many of the Pur\u00e2nas. He was born with the Brahma Jn\u00e2na, or the knowledge of the Absolute. He, in his childhood, renounced the world with all its pleasures and attractions. He is regarded by the Hindus as the Ideal Jn\u00e2ni, or Knower of Brahman.\n116:* Chaitanya Deva, see note page 7.\n117:* Nirvikalpa Sam\u00e2dhi is described in the R\u00e2ja Yoga as the highest state of Sam\u00e2dhi in which the soul rises above the sense of \"I\" and the plane of all thoughts, ideas and emotions, and reaches the realm of the Absolute.\n124:* Pras\u00e2d is the abbreviated form of the full name of the Hindu Psalmist, R\u00e2ma Pras\u00e2d Sen. He was a great Yogi and a true devotee of the Divine Mother of the universe. His songs have deep spiritual meanings and R\u00e2makrishna was very fond of them.\n127:* Hanum\u00e2n was a great devotee of R\u00e2ma who, by the power of his absolute faith in the Lord, jumped across the ocean from India to Lanka. He is regarded by the Hindus as the Ideal Bhakta of India.\n127:\u2020 Vibhishana was the brother of R\u00e2vana, the King of Lank\u00e2, (Ceylon) who was defeated by R\u00e2ma, as described in the Hindu epic R\u00e2m\u00e2yana. He became a devoted disciple of R\u00e2ma and followed His instructions as long as he lived.\n128:* Prahl\u00e2da was a great Bhakta who, front his childhood, showed his extreme faith, love and devotion for the Supreme Lord of the universe. He is the Ideal Bhakta among the Hindus. His life is described in the Pur\u00e2nas.\n128:\u2020 H\u00e2zr\u00e2 was a moral householder who afterwards devoted his life in search after God. He became an ascetic and preferred to travel along the path of Jn\u00e2na.\n140:* Balar\u00e2m Basu was a Hindu Zemindar in Calcutta. He was a true householder disciple of R\u00e2makrishna. His house was blessed many a time by a visit of R\u00e2makrishna and His beloved disciples. His whole family regard R\u00e2makrishna as the Divine Incarnation in a human form. See Chapter XII.","title":"The Gospel of Ramakrishna: Chapter IV. Visit to the Pandit Vidy\u00e2s\u00e2gara","type":"page"}