Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 624*
*Chapter 32: VISIT TO SINTHI BRAHMO SAMAJ*

MASTER: *”O Mother! I don’t want the bliss of divine inebriation. I shall eat siddhi.*

(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.*

“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.

*”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.*

(In an ecstatic mood, referring to the Brahmos) ‘They are Brahma jnanis. They believe in the formless Deity. That is good.

(To the Brahmo devotees) *”Be firm in one ideal – either in God with form or in the formless God. Then alone will you realize God; otherwise not. With firm and unwavering belief the followers of God with form will realize Him, as will those who speak of Him as formless. You may eat a cake with icing either straight or sidewise; it will taste sweet either way.* (All laugh.)

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

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 151-152*
*Chapter 6: THE MASTER WITH THE BRAHMO DEVOTEES (I)*

*”After a man has attained samadhi all his actions drop away. All devotional activities, such as worship, japa, and the like, as well as all worldly duties, cease to exist for such a person. At the beginning there is much ado about work. As a man makes progress toward God, the outer display of his work becomes less and less-so much so that he cannot even sing the name and glories of God.* (To Shivanath) As long as you were not here at the meeting, people talked a great deal about you and discussed your virtues. But no sooner did you arrive here than all that stopped. Now the very sight of you makes everyone happy. People now simply say, ‘Ah! Here is Shivanath Babu.’ All other talk about you has stopped.

*”After attaining samadhi, I once went to the Ganges to perform tarpan. But as I took water in the palm of my hand, it trickled down through my fingers.* Weeping, I said to Haladhari, ‘Cousin, what is this?’ Haladhari replied, ‘It is called galitahasta5 (5 Literally, “inert and benumbed hand”.) in the holy books.’ *After the vision of God, such duties as the performance of tarpan drop away.*

*”In the kirtan the devotee first sings, ‘Nitai amar mata hati.’*6 (“My Nitai dances like a mad elephant.”) As the devotional mood deepens, he simply sings, ‘Hati! Hati!’ Next, all he can sing is ‘Hati’. And last of all he simply sings, ‘Ha!’ and goes into samadhi. *The man who has been singing all the while then becomes speechless.*

“Again, at a feast given to the brahmins one at first hears much noise of talking. When the guests sit on the floor with leaf-plates in front of them, much of the noise ceases. Then one hears only the cry, ‘Bring some luchi!’

As they partake of the luchi and other dishes, three quarters of the noise subsides. When the curd, the last course, appears, one hears only the sound ‘soop, soop’ as the guests eat the curd with their fingers. Then there is practically no noise. Afterwards all retire to sleep, and absolute silence reigns.

*”Therefore I say, at the beginning of religious life a man makes much ado about work, but as his mind dives deeper into God, he becomes less active. Last of all comes the renunciation of work, followed by samadhi.*

*”Generally the body does not remain alive after the attainment of samadhi. The only exceptions are such sages as Narada, who keep their bodies alive in order to bring spiritual light to others.* It is also true of Divine Incarnations, like Chaitanya. *After the well is dug, one generally throws away the spade and the basket. But some keep them in order to help their neighbours. The great souls who retain their bodies after samadhi feel compassion for the suffering of others. They are not so selfish as to be satisfied with their own illumination. You are well aware of the nature of selfish people. If you ask them to spit at a particular place, they won’t, lest it should do you good.* If you ask them to bring a sweetmeat worth a cent from the store, they will perhaps lick it on the way back. (All laugh.)

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 583*
*Chapter 30: THE MASTER IN VARIOUS MOODS*

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.”*

The Mārwāri devotees from Burrabazar entered the room and saluted the Master. He began to praise them.

MASTER (to the devotees):”Ah! They are real devotees of God. They visit temples, sing hymns to God, and eat prasad. And the gentleman whom they have made their priest this year is learned in the Bhagavata.”

MĀRWĀRI DEVOTEE: “Who is this ‘I’ that says, ‘O Lord, I am Thy servant?’ ”

MASTER: *”This is the lingasarira, or embodied soul. It consists of manas, buddhi, chitta, and Ahamkāra.”*

DEVOTEE: “Who is the embodied soul?”

MASTER: *”It is the Ātman bound by the eight fetters. And what is the chitta? It is the ‘I-consciousness’ that says, ‘Aha!'”*

DEVOTEE: “Revered sir, what happens after death?”

MASTER: “According to the Gitā, one becomes afterwards what one thinks of at the time of death. King Bharata thought of his deer and became a deer in his next life. Therefore one must practise sādhanā in order to realize God. *If a man thinks of God day and night, he will have the same thought in the hour of death.”*

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.*

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 376-377*
*Chapter 18: M. AT DAKSHINESWAR (II)*

MASTER: *”Everything can be achieved through bhakti alone. Those who want the Knowledge of Brahman will certainly achieve that also by following the trail of bhakti.*

*”Can a man blessed with the grace of God ever lack Knowledge?* At Kamarpukur I have seen grain-dealers measuring paddy. As one heap is measured away another heap is pushed forward to be measured. *The Mother supplies the devotees with the ‘heap’ of Knowledge.*

*”After attaining God, one looks on a pundit as mere straw and dust.* Padmalochan said to me: ‘What does it matter if I accompany you to a meeting at the house of a fisherman?2 (2 A reference to Mathur Babu, who belonged to the fisherman caste. The orthodox brahmin refuses to set foot in the house of a fisherman, who belongs to a low caste.) With you I can dine even at the house of a pariah.’

*”Everything can be realized simply through love of God. If one is able to love God, one does not lack anything.* Kartika and Ganesh (3 The two sons of Bhagavati, the Divine Mother.) were seated near Bhagavati, who had a necklace of gems around Her neck. The Divine Mother said to them, ‘I will present this necklace to him who is the first to go around the universe.’ Thereupon Kartika, without losing a moment, set out on the peacock, his carrier. Ganesa, on the other hand, in a leisurely fashion went around the Divine Mother and prostrated himself before Her. He knew that She contained within Herself the entire universe. The Divine Mother was pleased with him and put the necklace around his neck. After a long while Kartika returned and found his brother seated there with the necklace on.

*”Weeping, I prayed to the Mother: ‘O Mother, reveal to me what is contained in the Vedas and the Vedanta. Reveal to me what is in the Purana and the Tantra.’ One by one She has revealed all these to me.*

*”Yes, She has taught me everything. Oh, how many things she has shown me! One day She showed me Śiva and Śakti everywhere. Everywhere I saw the comunion of Śiva and Śakti. Śiva and Śakti existing in all living things-men, animals, trees, plants. I saw them in the communion of all male and female elements.*

*”Another day I was shown heaps of human heads, mountain high. Nothing else existed, and I was seated alone in their midst.*

*”Still another day She showed me an ocean. Taking the form of a salt doll, I was going to measure its depth. While doing this, through the grace of the guru I was turned to stone. Then I saw a ship and at once got into it. The helmsman was the guru.* I hope you pray every day to Satchidananda, who is the Guru. Do you?”

M: “Yes, sir.”

MASTER: “The guru was the helmsman in that boat. I saw that ‘I’ and ‘you’ were two different things. Again I jumped into the ocean, and was changed into a fish. *I found myself swimming joyfully in the Ocean of Satchidananda.*

*”These are all deep mysteries. What can you understand through reasoning? You will realize everything when God Himself teaches you. Then you will not lack any knowledge.”*

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 417-418*
*Chapter 21: A DAY AT DAKSHINESWAR*

(To Prankrishna) But there are signs that distinguish the man of Knowledge. Some people think they have Knowledge. *What are the characteristics of Knowledge? A jnani cannot injure anybody. He becomes like a child.* If a steel sword touches the philosopher’s stone, it is transformed into gold. Gold can never cut. *It may seem from the outside that a jnani also has anger or egotism, but in reality he has no such thing.*

*”From a distance a burnt string lying on the ground may look like a real one; but if you come near and blow at it, it disappears altogether. The anger and egotism of a jnani are mere appearances; they are not real.*

*”A child has no attachment. He makes a play house, and if anyone touches it, he will jump about and cry. The next moment he himself will break it. This moment he may be very attached to his cloth. He says: ‘My daddy has given it to me. I won’t part with it.’ But the next moment you can cajole him away from it with a toy. He will go away with you, leaving the cloth behind.*

“These are the characteristics of a jnani. *Perhaps he has many luxuries at home — couch, chairs, paintings, and equipage. But any day he may leave all these and go off to Benares.*

*”According to Vedanta the waking state, too, is unreal.* Once a wood-cutter lay dreaming, when someone woke him up. Greatly annoyed, he said: ‘Why have you disturbed my sleep? I was dreaming that I was a king and the father of seven children. The princes were becoming well versed in letters and military arts. I was secure on my throne and ruled over my subjects. Why have you demolished my world of joy?’ ‘But that was a mere dream’, said the other man. ‘Why should that bother you?’ Fool!’ said the wood-cutter. ‘You don’t understand. My becoming a king in the dream was just as real as is my being a wood-cutter. *If being a wood-cutter is real, then being a king in a dream is real also.'”*

Prankrishna always talked about jnana. Was this why the Master described the state of the jnani? Now he proceeded to describe the state of the vijnani.

MASTER: *”Jnana is the realization of Self through the process of ‘Neti, neti’, ‘Not this, not this’. One goes into samadhi through this process of elimination and realizes the Atman.*

*”But vijnana means Knowledge with a greater fullness. Some have heard of milk, some have seen milk, and some have drunk milk. He who has merely heard of it is ‘ignorant’. He who has seen it is a jnani. But he who has drunk it has vijnana, that is to say, a fuller knowledge of it. After having the vision of God one talks to Him as if He were an intimate relative. That is vijnana.*

“First of all you must discriminate, following the method of ‘Neti, neti’: *’He is not the five elements, nor the sense-organs, nor the mind, nor the intelligence, nor the ego. He is beyond all these cosmic principles.’ You want to climb to the roof; then you must eliminate and leave behind all the steps, one by one. The steps are by no means the roof. But after reaching the roof you find that the steps are made of the same materials — brick, lime, and brick-dust — as the roof. It is the Supreme Brahman that has become the universe and its living beings and the twenty-four cosmic principles. That which is Atman has become the five elements. You may ask why the earth is so hard, if it has come out of Atman? All is possible through the will of God.* Don’t you see that bone and flesh are made from blood and semen? How hard ‘sea-foam’3 becomes! (3 The Master perhaps referred to the cuttle-bone found on the seashore. The popular belief is that it is hardened foam.)

*”After attaining vijnana one can live in the world as well. Then one clearly realizes that God Himself has become the universe and all living beings, that He is not outside the world.*

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Gospel of shri Ramakrushna paramahansa

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 362-363*
*Chapter 17: M. AT DAKSHINESWAR (I)*

It was evening. The Master was sitting on the floor of this room with the devotees. He was talking to them about yoga and the six centes. These are described in the Śiva Samhita.

MASTER:”Ida, Pingala, and Sushumna are the three principal nerves. All the lotuses are located in the Sushumna. They are formed of Consciousness, like a tree made of wax-the branches, twigs, fruits, and so forth all of wax. The Kundalini lies in the lotus of the Muladhara. That lotus has four petals. *The Primordial Energy resides in all bodies as the Kundalini. She is like a sleeping snake coiled up- ‘of the form of a sleeping snake, having the Muladhara for Her abode’.*

(To M.) *The Kundalini is speedily awakened if one follows the path of bhakti. God cannot be seen unless She is awakened.* Sing earnestly and secretly in solitude:

_Waken, O Mother! O Kundalini, whose nature is Bliss Eternal!_
_Thou art the serpent coiled in sleep, in the lotus of the Muladhara._

*”Ramprasad achieved perfection through singing. One obtains the vision of God if one sings with yearning heart.”*

M: “Grief and distress of mind disappear if one has these experiences but once.”

MASTER: “That is true. Distress of mind disappears for ever. I shall tell you a few things about yoga. But you see, the mother bird doesn’t break the shell until the chick inside the egg is matured. The egg is hatched in the fullness of time. It is necessary to practise some spiritual discipline. *The guru no doubt does everything for the disciple; but at the end he makes the disciple work a little himself.* When cutting down a big tree, a man cuts almost through the trunk; then he stands aside for a moment, and the tree falls down with a crash.

“The farmer brings water to his field through a canal from the river. He stands aside when only a little digging remains to be done to connect the field with the water. Then the earth becomes soaked and falls of itself, and the water of the river pours into the canal in torrents.

*”A man is able to see God as soon as he gets rid of ego and other limitations. He sees God as soon as he is free from such feelings as ‘I am a scholar’, ‘I am the son of such and such a person’, ‘I am wealthy’, ‘I am honourable’, and so forth.*

” ‘God alone is real and all else unreal; the world is illusory’ – that is discrimination. *One cannot assimilate spiritual instruction without discrimination.*

*”Through the practice of spiritual discipline one attains perfection, by the grace of God. But one must also labour a little. Then one sees God and enjoys bliss.* If a man hears that a jar filled with gold is buried at a certain place, he rushes there and begins to dig. He sweats as he goes on digging. After much digging he feels the spade strike something. Then he throws away the spade and looks for the jar. At the sight of the jar he dances for joy. Then he takes up the jar and pours out the gold coins. He takes them into his hand, counts them, and feels the ecstasy of joy. Vision-touch-enjoyment. Isn’t it so?”

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Gospel of shri Ramakrushna paramahansa

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 236-237*
*Chapter 11: WITH THE DEVOTEES AT DAKSHINESWAR (II)*

It was about five o’clock in the afternoon. Sri Ramakrishna was sitting on the steps of his verandah. Hazra, Rakhal, and M. were near him. Hazra had the attitude of a Vedantist: “I am He.”

MASTER (to Hazra): *”Yes, all one’s confusion comes to an end if one only realizes that it is God who manifests Himself as the atheist and the believer, the good and the bad, the real and the unreal; that it is He who is present in waking and in sleep; and that He is beyond all these.*

“There was a farmer to whom an only son was born when he was rather advanced in age. As the child grew up, his parents became very fond of him. One day the farmer was out working in the fields, when a neighbour told him that his son was dangerously ill-indeed, at the point of death. Returning home he found the boy dead. His wife wept bitterly, but his own eyes remained dry. Sadly the wife said to her neighbours, ‘Such a son has passed away, and he hasn’t even one tear to shed!’ After a long while the farmer said to his wife: ‘Do you know why I am not crying? Last night I dreamt I had become a king, and the father of seven princes. These princes were beautiful as well as virtuous. They grew in stature and acquired wisdom and knowledge in the various arts. Suddenly I woke up. Now I have been wondering whether I should weep for those seven children or this one boy.’ *To the jnanis the waking state is no more real than the dream state.*

*”God alone is the Doer. Everything happens by His will.”*

HAZRA: “But it is very difficult to understand that. Take the case of the sadhu of Bhukailas. How people tortured him and; in a way, killed him! They had found him in samadhi. First they buried him, then they put him under water, and then they branded him with a hot iron. Thus they brought him back to consciousness of the world. But in the end the sadhu died as a result of these tortures. He undoubtedly suffered at the hands of men, though, as you say, he died by the will of God.”

MASTER: *”Man must reap the fruit of his own karma. But as far as the death of that holy man is concerned, it was brought about by the will of God.* The kavirajs prepare Makaradhwaja6 _(An Indian medicine made of mercury and sulphur, in the preparation of which gold acts as a catalytic agent.)_ in a bottle. The bottle is covered with clay and heated in the fire. The gold inside the bottle melts and combines with the other ingredients, and the medicine is made. Then the physicians break the bottle carefully and take out the medicine. *When the medicine is made, what difference does it make whether the bottle is preserved or broken? So people think that the holy man was killed. But perhaps his inner stuff had been made. After the realization of God, what difference does it make whether the body lives or dies?*

“The sadhu of Bhukailas was in samadhi. There are many kinds of samadhi. My own spiritual experiences tally with the words I heard from a sadhu of Hrishikesh. *Sometimes I feel the rising of the spiritual current inside me, as though it were the creeping of an ant. Sometimes it feels like the movement of a monkey jumping from one branch to another. Again, sometimes it feels like a fish swimming in water. Only he who experiences it knows what it is like. In samadhi one forgets the world. When the mind comes down a little, I say to the Divine Mother: ‘Mother, please cure me of this. I want to talk to people.’*

*”None but the Isvarakotis can return to the plane of relative consciousness after attaining samadhi. Some ordinary men attain samadhi through spiritual discipline; but they do not come back. But when God Himself is born as a man, as an Incarnation, holding in His hand the key to others’ liberation, then for the welfare of humanity the Incarnation returns from samadhi to consciousness of the world.”*

*M. (to himself): “Does the Master hold in his hand the key to man’s liberation?”*

_*Om Namah Sri Bhagavate Ramakrishnaya*_

Patel406210322-004

Gospel of Shri Ramakrushna

Sri Sri Thakur’s Teaching from The Gospel of Sri Ramakrishna

Today’s Page: 206-207
Chapter 9: ADVICE TO BRAHMOS

“They are indeed bound souls who constantly dwell with ‘woman and gold’ and do not think of God even for a moment. How can you expect noble deeds of them? They are like mangoes pecked by a crow, which may not be offered to the Deity in the temple, and which even men hesitate to eat.

“Bound souls, worldly people, are like silk-worms. The worms can cut through their cocoons if they want, but having woven the cocoons themselves, they are too much attached to them to leave them. And so they die there.

“Free souls are not under the control of ‘woman and gold’. There are some silk-worms that cut through the cocoon they have made with such great care. But they are few and far between.

“It is maya that deludes. Only a few become spiritually awakened and are not deluded by the spell of maya. They do not come under the control of ‘woman and gold’.

“There are two classes of perfect souls: those who attain perfection through spiritual practice, and those who attain it through the grace of God. Some farmers irrigate their fields with great labour. Only then can they grow crops. But there are some who do not have to irrigate at all; their fields are flooded by rain. They don’t have to go to the trouble of drawing water. One must practise spiritual discipline laboriously, in order to avoid the clutches of maya. Those who attain liberation through the grace of God do not have to labour. But they are few indeed.

“Then there is the class of the ever-perfect. They are born in each life with their spiritual consciousness already awakened. Think of a spring whose outlet is obstructed. While looking after various things in the garden, the plumber accidentally clears it and the water gushes out. Yet people are amazed to see the first manifestations of an ever-perfect soul’s zeal for God. They say, ‘Where was all this devotion and renunciation and love?'”

Patel406210322-004

Gospel of Shri Ramakrushna

Sri Sri Thakur’s Teaching from The Gospel of Sri Ramakrishna

Today’s Page: 173-174
Chapter 7: THE MASTER AND VIJAY GOSWAMI

“If the devotee but once feels this attachment and ecstatic love for God, this mature devotion and longing, then he sees God in both His aspects, with form and without form.”

VIJAY: “How can one see God?”

MASTER: “One cannot see God without purity of heart. Through attachment to ‘woman and gold’ the mind has become stained-covered with dirt, as it were. A magnet cannot attract a needle if the needle is covered with mud. Wash away the mud and the magnet will draw it. Likewise, the dirt of the mind can be washed away with the tears of our eyes. This stain is removed if one sheds tears of repentance and says, ‘O God, I shall never again do such a thing.’ Thereupon God, who is like the magnet, draws to Himself the mind, which is like the needle. Then the devotee goes into samadhi and obtains the vision of God.

“You may try thousands of times, but nothing can be achieved without God’s grace. One cannot see God without His grace. Is it an easy thing to receive the grace of God? One must altogether renounce egotism; one cannot see God as long as one feels, ‘I am the doer.’ Suppose, in a family, a man has taken charge of the store-room; then if someone asks the master, ‘Sir, will you yourself kindly give me something from the store-room?’, the master says to him: ‘There is already someone in the store-room. What can I do there?’

“God doesn’t easily appear in the heart of a man who feels himself to be his own master. But God can be seen the moment His grace descends. He is the Sun of Knowledge. One single ray of His has illumined the world with the light of knowledge. That is how we are able to see one another and acquire varied knowledge. One can see God only if He turns His light toward His own face.

“The police sergeant goes his rounds in the dark of night with a lanterns (6 A reference to the lantern carried by the night-watch, which has dark glass on three sides.) in his hand. No one sees his face; but with the help of that light the sergeant sees everybody’s face, and others, too, can see one another. If you want to see the sergeant, however, you must pray to him: ‘Sir, please turn the light on your own face. Let me see you.’ In the same way one must pray to God: ‘O Lord, be gracious and turn the light of knowledge on Thyself, that I may see Thy face.’

“A house without light indicates poverty. So one must light the lamp of Knowledge in one’s heart. As it is said in a song:

Lighting the lamp of Knowledge in the chamber of your heart,
Behold the face of the Mother, Brahman’s Embodiment.”

As Vijay had brought medicine with him, the Master asked a devotee to give him some water. He was indeed a fountain of infinite compassion. He had arranged for Vijay’s boat fare, since the latter was too poor to pay it. Vijay, Balaram, M., and the other devotees left for Calcutta in a country boat.

Patel406210322-004

Gospel of shri ramakrushna

Sri Sri Thakur’s Teaching from The Gospel of Sri Ramakrishna

*Today’s Page: 645*
*Chapter 33: WITH VARIOUS DEVOTEES*

DEVOTEE: “Sir, we hear that you go into samadhi and experience ecstasy. Please explain why and how you get into that mood.”

MASTER: “Sri Radha used to experience mahabhava. If any of her companions wanted to touch her while she was in that state, another of them would say: ‘Please do not touch that body, the playground of Sri Krishna. Krishna is now sporting in her body.’ *It is not possible to experience bhava or mahabhava without the realization of God. When a fish comes up from a great depth, you see a movement on the surface of the water; and if it is a big one there is much splashing about. That is why a devotee ‘laughs and weeps and dances and sings in the ecstasy of God’.*

“One cannot remain in bhava very long. People take a man to be crazy if he sits before a mirror and looks at his face all the time.”

DEVOTEE: “Sir, we hear that you see God. If you do, please show Him to us.”

MASTER: “Everything depends on God’s will. What can a man do? While chanting God’s name, sometimes tears flow and at other times the eyes remain dry. While meditating on God, some days I feel a great deal of inner awakening, and some days I feel nothing.

*”A man must work. Only then can he see God.* One day, in an exalted mood, I had a vision of the Haldarpukur. I saw a low-caste villager drawing water after pushing aside the green scum. Now and then he took up the water in the palm of his hand and examined it. In that vision it was revealed to me that the water cannot be seen without pushing aside the green scum that covers it; that is to say, *one cannot develop love of God or obtain His vision without work. Work means meditation, japa, and the like. The chanting of God’s name and glories is work too.* You may also include charity, sacrifice, and so on.

*”If you want butter, you must let the milk turn to curd. It must be left in a quiet place. When the milk becomes curd, you must work hard to churn it. Only then can you get butter from the milk.”*

MAHIMACHARAN: “That is true, sir. Work is certainly necessary. One must labour hard. Only then does one succeed. There is so much to read! The scriptures are endless.”

MASTER (to Mahimacharan): “How much of the scriptures can you read? *What will you gain by mere reasoning?* Try to realize God before anything else. *Have faith in the guru’s words, and work. If you have no guru, then pray to God with a longing heart. He will let you know what He is like.*

“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