FESTIVAL AT ADHAR'S HOUSE
Sunday, August 3,
SRI RAMAKRISHNA was
sitting in his room in the temple garden at Dakshineswar after his
midday meal. A party of Bauls from Shibpur, several devotees from
Bhawanipur, Balarām, and M. were in the room. Rākhāl, Lātu,
and Harish were then living with the Master. They too were
The Master began the
conversation by addressing the Baul musicians from Shibpur.
Yoga and the six centres
MASTER: "Yoga is not
possible if the mind dwells on 'woman and gold'. The mind of a
worldly man generally moves among the three lower centres: those at the
navel, at the sexual organ, and at the organ of evacuation. After
great effort and spiritual practice the Kundalini is awakened.
According to the yogis there are three nerves in the spinal column: Ida,
Pingala, and Sushumna. Along the Sushumna are six lotuses, or
centres, the lowest being known as the Muladhara. Then come
successively Svadhisthana, Manipura, Anāhata, Visuddha, and Ājnā.
These are the six centres. The Kundalini, when awakened, passes
through the lower centres and comes to the Anāhata, which is at the
heart. It stays there. At that time the mind of the aspirant
is withdrawn from the three lower centres. He feels the awakening
of Divine Consciousness and sees Light. In mute wonder he sees
that radiance and cries out: 'What is this? What is this?'
through the six centres, the Kundalini reaches the thousand petalled
lotus known as the Sahasrara, and the aspirant goes into samādhi.
"According to the
Vedas these centres are called 'bhumi', 'planes'. There are seven
such planes. The centre at the heart corresponds to the fourth
plane of the Vedas. According to the Tantra there is in this
centre a lotus called Anāhata, with twelve petals.
"The centre known as
Visuddha is the fifth plane. This centre is at the throat and has
a lotus with sixteen petals. When the Kundalini reaches this
plane, the devotee longs to talk and hear only about God.
Conversation on worldly subjects, on 'woman and gold', causes him great
pain. He leaves a place where people talk of these matters.
"Then comes the
sixth plane, corresponding to the centre known as Ājnā. This
centre is located between the eyebrows and it has a lotus with two
petals. When the Kundalini reaches it, the aspirant sees the form
of God. But still there remains a slight barrier between the
devotee and God. It is like a light inside a lantern. You
may think you have touched the light, but in reality you cannot because
of the barrier of glass.
"And last of all is
the seventh plane, which, according to Tantra, is the centre of the
thousand-petalled lotus. When the Kundalini arrives there, the
aspirant goes into samādhi. In that lotus dwells
Satchidananda Shiva, the Absolute. There Kundalini, the awakened
Power, unites with Shiva. This is known as the union of Shiva and
The state of samādhi
"When the Kundalini
rises to the Sahasrara and the mind goes into samādhi, the
aspirant loses all consciousness of the outer world. He can no
longer retain his physical body. If milk is poured into his mouth,
it runs out again. In that state the life-breath lingers for
twenty-one days and then passes out. Entering the 'black waters'
of the ocean, the ship never comes back. But the Isvarakotis, such
as the Incarnations of God, can come down from this state of samādhi.
They can descend from this exalted state because they like to live in
the company of devotees and enjoy the love of God. God retains in
them the 'ego of Knowledge' or the 'ego of Devotion' so that they may
teach men. Their minds move between the sixth and the seventh
planes. They run a boat-race back and forth, as it were, between
these two planes.
Keeping individuality after samādhi
samādhi some souls of their own accord keep the 'ego of Knowledge'.
But that ego does not create any attachment. It is like a line
drawn on the water.
"Hanuman kept the
'servant ego' after realizing God in both His Personal and His
Impersonal aspects. He thought of himself as the servant of God.
The great sages, such as Nārada, Sanaka, Sananda, Sanatana, and
Sanatkumāra, after attaining the Knowledge of Brahman, kept the 'servant
ego' and the 'ego of Devotion'. They are like big steamships,
which not only cross the ocean themselves but carry many passengers to
the other shore.
Two classes of Paramahamsas
"There are two
classes of paramahamsas, one affirming the formless Reality and the
other affirming God with form. Trailanga Swami believed in the
formless Reality. Paramahamsas like him care for their own good
alone; they feel satisfied if they themselves attain the goal.
Paramahamsas as teachers of men
paramahamsas who believe in God with form keep the love of God even
after attaining the Knowledge of Brahman, so that they may teach
spiritual truth to others. They are like a pitcher brimful of
water. Part of the water may be poured into another pitcher.
These perfected souls describe to others the various spiritual
disciplines by which they have realized God. They do this only to
teach others and to help them in spiritual life. With great effort
men dig a well for drinking water, using spades and baskets for the
purpose. After the digging is over, some throw the spades and
other implements into the well, not needing them any more. But
some put them away near the well, so that others may use them.
"Some eat mangoes
secretly and remove all trace of them by wiping their mouths with a
towel. But some share the fruit with others. There are sages
who, even after attaining Knowledge, work to help others and also to
enjoy the Bliss of God in the company of devotees. 'I want to eat
sugar. I don't want to be sugar.'
"The Gopis of
Vrindāvan, too, attained the Knowledge of Brahman; but they were not
seeking It. They wanted to enjoy God, looking on themselves as His
mother, His friend, His handmaid, or His lover."
The Bauls from
Shibpur began to sing to the accompaniment of a stringed instrument.
A line in the first song was:
We are sinners:
redeem us, O merciful Lord!
MASTER (to the
devotees): "It is the attitude of a beginner to worship God out of fear.
Please sing about God-realization-songs expressing divine joy.
(To Rākhāl ) "How
well they sang that song the other day at Nabin Niyogi's house: 'Be
drunk, O mind, be drunk with the Wine of Heavenly Bliss'! While singing
religious songs one should not constantly refer to one's worries.
One should rather feel joyous and ecstatic as one chants God's name.
A DEVOTEE: "Sir,
won't you sing?"
MASTER: "What shall
I sing? Well, I may sing when the spirit moves me."
Master sings of
After a few minutes
the Master began to sing. His eyes were turned upward.
Behold the waves of Gora's ecstatic love;
Under them all the universe lies submerged!
And in his love I, too, long to be drowned.
O friend, Gaurānga's love has swallowed me;
Who else feels for our misery like Gaurānga,
Dragging us from the mire of worldliness?
He sang again:
Dive deep, O mind, dive deep in the Ocean of God's Beauty;
If you descend to the uttermost depths,
There you will find the gem of Love. . . .
Then he sang about
the Divine Mother:
Can everyone have the vision of Syama?
Is Kāli's treasure for everyone?
Oh, what a pity my foolish mind will not see what is true! . .
The black bee of my mind is drawn in sheer delight
To the blue lotus flower of Mother Syama's feet. . . .
O Mother, what a machine is this that Thou hast made!
What pranks Thou playest with this toy
Three and a half cubits high! . . .
As Sri Ramakrishna
sang the last song he went into samādhi. The devotees sat
speechless, gazing at his radiant figure. After some time he
regained partial consciousness of the world and began to talk to the
The Master said,
"Mother, please come down from up there." Did he feel his mind still
lingering in the seventh plane of consciousness, the thousand petalled
lotus of the Sahasrara? "Please do come down", he said. "Don't
torment me that way. Be still, Mother, and sit down.
everybody's future is determined by the tendencies of his previous
births. What shall I say to these people? Nothing can be achieved
without discrimination and renunciation."
Renunciation, true and false
Sri Ramakrishna had
now regained full consciousness of the world, and he continued: "There
are many kinds of renunciation. One of them may be called 'Markata
Vairāgya', 'Monkey Renunciation'. It is a false renunciation
stimulated by the afflictions of the world. That renunciation
doesn't last long. Then there is real renunciation. A man
with everything in the world, lacking nothing, feels all to be unreal.
"It is not possible
to acquire renunciation all at once. The time factor must be taken
into account. But it is also true that a man should hear about it.
When the right time comes, he will say to himself, 'Oh yes, I heard
"You must also
remember another thing. By constantly hearing about renunciation
one's desire for worldly objects gradually wears away. One should
take rice-water in small doses to get rid of the intoxication of liquor.
Then one gradually becomes normal.
entitled to the Knowledge of God is very rare. It is said in the
Gitā that one in thousands desires to know God, and again, that among
thousands who have such a desire, only one is able to know Him."
A devotee quoted the
text from the Gitā.
MASTER: "As your
attachment to the world diminishes, your spiritual knowledge will
increase. Attachment to the world means attachment to 'woman and
Prema, the rarest love of God
"It is not given to
everybody to feel prema, ecstatic love of God. Chaitanya
experienced it. An ordinary man can at the most experience bhava.
Only the Isvarakotis, such as Divine Incarnations, experience prema.
When prema is awakened the devotee not only feels the world to be
unreal, but forgets even the body, which everyone loves so intensely.
"In a Persian book
it is said that inside the skin is the flesh, inside the flesh the bone,
inside the bone the marrow, and so on, but that prema is the innermost
of all. One becomes soft and tender through prema. On
account of this prema, Krishna became tribhanga.
"Prema is the rope
by which you can tether God, as it were. Whenever you want to see
Him you have merely to pull the rope. Whenever you call Him, He
will appear before you.
"The mature stage of
bhakti is bhava. When one attains it one remains speechless,
thinking of Satchidananda. The feeling of an ordinary man can go
only that far. When bhava ripens it becomes mahabhava. Prema
is the last. You know the difference between a green mango and a
ripe one. Unalloyed love of God is the essential thing. All
else is unreal.
"Once Rāma was
pleased with the prayer of Nārada and told him to ask for a boon.
Nārada prayed for pure love and said further, 'O Rāma, please grant that
I may not be deluded by Thy world-bewitching māyā.' Rāma said: 'That is
all right. But ask for something else.' Nārada replied: 'I don't
want anything else. I pray only for pure love.'
How to attain pure love of God
"How can a devotee
attain such love? First, the company of holy men. That awakens
śraddhā, faith in God. Then comes nishtha, single-minded devotion
to the Ideal. In that stage the devotee does not like to hear
anything but talk about God. He performs only those acts that
please God. After nishtha comes bhakti, devotion to God; then
comes bhava. Next mahabhava, then prema, and last of all the
attainment of God Himself. Only for Isvarakotis, such as the
Incarnations, is it possible to have mahabhava or prema.
How to attain pure love of God
"The knowledge of a
worldly person, the knowledge of a devotee, and the Knowledge of an
Incarnation are by no means of the same degree. The knowledge of a
worldly person is like the light of an oil lamp, which shows only the
inside of a room. Through such knowledge he eats and drinks,
attends to household duties, protects his body, brings up his children,
and so on.
"The knowledge of a
devotee is like the light of the moon, which illumines objects both
inside and outside a room. But such light does not enable him to
see a distant or a very minute object.
"The Knowledge of an
Incarnation of God is like the light of the sun. Through that
light the Incarnation sees everything, inside and outside, big and
"The mind of a
worldly person is, no doubt, like muddy water; but it can be made clear
by a purifying agent. Discrimination and renunciation are the
The Master spoke to
the devotees from Shibpur.
MASTER: "Have you
any questions to ask?"
A DEVOTEE: "We have
listened to your words."
The time factor in spiritual progress
MASTER: "Yes, it is
good to listen to these things. But nothing will happen except at
the right time. What can quinine do for a fever patient when he
runs a high temperature? Only when his temperature comes down through
the use of 'fever mixture' or a purgative should quinine be prescribed.
There are patients who get rid of their fever even without quinine.
A child said to his mother, when he was put to bed, 'Mother, please wake
me up when I feel the call of nature.' The mother said: 'My child, I
shall not have to wake you. The urge itself will wake you.'
"Different kinds of
people come here. 'Some come by boat with the devotees. But
they do not enjoy spiritual talk. They keep nudging their friends
and whispering: 'When shall we leave here? When are we going?' If the
friends show no sign of getting up, they say, 'We would rather wait for
you in the boat.'
"Those who have a
human body for the first time need the experience of sense enjoyments.
Spiritual consciousness is not awakened unless certain duties have been
The Master was going
to the pine-grove. With a smile he said to M., on the semicircular
porch, "Well, what do you think of my state of mind?"
"On the surface you are very simple, but inwardly very deep. It is
extremely difficult to understand you."
"True. It is like the cement floor of a house. People see
only the outer surface and do not know how many materials there are
It was about four
o'clock in the afternoon. Balarām and several other devotees got
into a country boat to return to Calcutta. It was ebb-tide in the
Ganges. A gentle breeze was blowing from the south, covering the
bosom of the sacred river with ripples. M. looked at the
scene a long time. As the boat disappeared in the direction of
Calcutta, he came back to the Master.
Sri Ramakrishna was
going to the pine-grove. A beautiful, dark rain-cloud was to be
seen in the northwest. The Master asked M.: "Do you think it will
rain? Please bring my umbrella." M. brought the umbrella.
Reaching the Panchavati, the Master said to Lātu, who also accompanied
him, "Why do you look so sickly?"
LĀTU: "I can hardly
MASTER: "Is that the
only reason? It is also a bad time of the year. Are you meditating
too much? (To M.) I have a request to make of you. Please tell
Baburam to stay with me a day or two during Rākhāl 's
absence. Otherwise I shall feel very unhappy."
M: "Yes, sir.
I shall tell him."
asked M. whether he thought that Baburam was guileless.
Presently the Master
left them, going in the direction of the pine-trees. After a few
minutes M. and Lātu, standing in the Panchavati, saw the Master
coming back toward them. Behind him the sky was black with the
rain-cloud. Its reflection in the Ganges made the water darker.
The disciples felt that the Master was God Incarnate, a Divine Child
five years old, radiant with the smile of innocence and purity.
Around him were the sacred trees of the Panchavati under which he had
practised spiritual discipline and had beheld visions of God. At
his feet flowed the sacred river Ganges, the destroyer of man's sins.
The presence of this God-man charged the trees, shrubs, flowers, plants,
and temples with spiritual fervour and divine joy.
returned to his room and sat on the small couch. He began to
praise a medicine that a certain brahmachari had prepared for him.
Referring to this man, Hazra said: "He is now entangled in many worldly
anxieties. What a shame! Look at Nabai Chaitanya of Konnagar.
Though a householder, he has put on a red cloth."
MASTER: "What shall
I say? I clearly see that it is God Himself who has assumed all these
human forms. Therefore I cannot take anybody to task."
HAZRA: "Narendra is
again involved in a lawsuit."
MASTER: "He doesn't
believe in Śakti, the Divine Mother. If one assumes a human body,
one must recognize Her."
says: 'If I believed in Śakti, all would follow me. Therefore I
MASTER: "But it is
not good for him to go to the extreme of denying the Divine Mother.
He is now under Śakti's jurisdiction. Even a judge, while giving
evidence in a case, comes down and stands in the witness-box.
(To M.) "Have you
seen Narendra lately?"
M: "Not during the
last few days."
MASTER: "See him and
bring him here in a carriage.
(To Hazra) "Well,
what is his relation to this [meaning himself]?"
HAZRA: "He expects
help from you."
MASTER: "And what
about Bhavanath? Would he come here so frequently if he didn't have good
tendencies? What about Harish and Lātu? They always meditate. Why
right. Why should they devote all their time to meditation? It is
quite a different thing for them to stay here to attend to your personal
you are right. Perhaps others may take their place now."
Hazra left the room,
leaving the Master alone with M.
MASTER: "Does what I
say in the state of ecstasy attract people?"
M: "Oh, yes.
MASTER: "What do
people think of me? Do they think anything in particular about me when
they see me in that condition?"
M: "We feel in you a
wonderful synthesis of knowledge, love, and renunciation, and on the
surface a natural spontaneity. Many divine experiences have
passed, like huge steamboats, through the deep of your inner
consciousness; still you maintain outwardly this utter simplicity.
Many cannot understand it, but a few are attracted by this state alone."
MASTER: "There is a
sect of Vaishriavas known as the Ghoshpara, who describe God as the
'Sahaja', the 'Simple One'. They say further that a man cannot
recognize this 'Simple One' unless he too is simple. (To M.) Have
I any ego?"
M: "Yes, sir.
A little. You have kept it to preserve your body, and to enjoy
divine love in the company of the devotees and impart spiritual
knowledge to them. Further, you have kept this trace of ego by
praying to the Divine Mother for it."
MASTER: "No. I
have not kept it. It is God Himself who has left it in me.
Can you tell me how I appear in the state of samādhi?"
M: "As you said a
little while ago, you see the form of God when your mind rises to the
'sixth plane'. When you speak after that, your mind comes down to
the 'fifth plane'."
MASTER: "It is God
who does all these things. I do not know anything."
M: "That is why you
attract people so much. Sir, I have a question to ask. There
are two opinions in the scriptures. According to one, Purana,
Krishna is Chidatma, the Absolute, and Radha is ChitŚakti, Its
Divine Power; but according to another, Krishna Himself is Kāli; the
MASTER: "This second
view is held in the Devi Purana. According to it, Kāli Herself has
become Krishna; But what difference does it make? God is infinite, and
infinite are the ways to reach Him."
speechless with wonder for a few moments and then said: "Oh, now I
understand. As you say, the important thing is to climb to the
roof. Our goal will be achieved if we can accomplish it by
following any of the means-a rope or a pole."
MASTER: "It is
through the grace of God that you have understood that. Without
His grace doubt is never cleared up.
Master teaches M
important thing is somehow to cultivate devotion to God and love for
Him. What is the use of knowing many things? It is enough to
cultivate love of God by following any of the paths. When you have
this love, you are sure to attain God. Afterwards, if it is
necessary, God will explain everything to you and tell you about the
other paths as well. It is enough for you to develop love of God.
You have no need of many opinions and discussions. You have come
to the orchard to eat mangoes. Enjoy them to your heart's content.
You don't need to count the branches and leaves on the trees. It
is wise to follow the attitude of Hanuman: 'I do not know the day of the
week, the phase of the moon, or the position of the stars; I only
contemplate Rāma.' "
M: "I now desire
that my activities may be much reduced and that I may devote myself
greatly to God."
Certainly your desire will be fulfilled. But a Jnāni can live
unattached in the world."
M: "True, sir.
But one needs special power to lead an unattached life."
MASTER: "That is
also true. But perhaps you wanted the worldly life. Krishna
had been enshrined in Radha's heart; but Radha wanted to sport
with Him in human form. Hence all the episodes of Vrindāvan.
Now you should pray to God that your worldly duties may be reduced.
And you will achieve the goal if you renounce mentally."
M: "But mental
renunciation is prescribed for those who cannot give up the world
outwardly. For superior devotees total renunciation is
enjoined-both outer and inner."
Sri Ramakrishna was
silent a few minutes and then resumed the conversation.
MASTER: "How did you
like what I said about renunciation a little while ago?"
M: "Very much, sir."
MASTER: "Tell me,
what is the meaning of renunciation?"
does not mean simply dispassion for the world. It means dispassion
for the world and also longing for God."
MASTER: "You are
right. You no doubt need money for your worldly life; but don't
worry too much about it. The wise course is to accept what comes
of its own accord. Don't take too much trouble to save money.
Those who surrender their hearts and souls to God, those who are devoted
to Him and have taken refuge in Him, do not worry much about money.
As they earn, so they spend. The money comes in one way and goes
out the other. This is what the Gitā describes as 'accepting what
comes of its own accord'."
The Master referred
to Haripada and said, "He came here the other day."
M: "He knows how to
sing the stories of the Purana. He sings melodiously about the
life of Prahlada and the nativity of Sri Krishna."
MASTER: "Is that so?
That day I looked into his eyes. They had an inward look. I
asked him whether he meditated a great deal, but he sat with his eyes
cast down and didn't answer. Then I said to him, 'Look here, don't
strain yourself too much.' "
It was now dusk.
Sri Ramakrishna, as was usual with him during this part of the day,
chanted the names of God and turned his mind to contemplation.
Soon the moon rose in the sky. The temples, courtyards, and trees
were bathed in its silvery light, and millions of broken moons played on
the rippling surface of the Ganges. Rākhāl and M. were
with the Master in his room.
MASTER (to M.):
"Baburam says, 'Oh, the worldly life! God forbid!' "
M: "His opinion is
based on mere hearsay. What does he know of the world? He is a
MASTER: "Yes, that
is true. Have you noticed Niranjan? He is utterly artless."
M: "Yes, sir.
His very appearance attracts people. How expressive his eyes are!"
MASTER: "Not only
his eyes, but his entire person. His relatives proposed that he
marry. At this he said, 'Why are you going to drown me?' (With a
smile) Tell me this. People say that a man finds great pleasure in
the company of his wife after the hard work of the day."
M: "That is no doubt
true of those who think that way. (To Rākhāl , with a smile) We
are now being examined. This is a leading question."
and M. were married.
MASTER (with a
smile): "A mother says, 'I shall heave a sigh of relief if I can procure
a "shade-tree" for my son. He will rest in its shade when scorched
by the heat of the world.' "
M: "True, sir.
But there are parents and parents. A father who is spiritually
illumined doesn't give his children in marriage. If he does, his
is a fine spirituality!"
Adhar Sen arrived
from Calcutta and saluted the Master. After a few minutes, he went
to the temple of Kāli, where M. followed him.
A little later M.
was sitting at the Bathing-Ghat on the Ganges. The flood
tide had just set in. As he listened to the waters lapping against
the bank, many pictures of Sri Ramakrishna's divine life flitted before
his mind: the Master's deep samādhi, his constant ecstasy, his
joy in the love of God, his untiring discourse on spiritual life, his
genuine love for the devotees, and, above all, his childlike simplicity.
Who was this man? Was it God who had embodied Himself on earth for the
sake of His devotees?
Adhar and M.
returned to the Master's room. Adhar had been to Chittagong, in
East Bengal, on official duty. He was telling the Master about his
visit to the Chandranath Hills and Sitakunda, sacred places of
Sitakunda I visited a well where I saw fire in the water. It is
always burning on the water with leaping tongues."
MASTER: "How is that
ADHAR: "The water
Chatterji entered the room. The Master said some kind words about
him to Adhar.
presence in the temple garden has relieved us of many anxieties.
He searches out Harish, Lātu, and the others at meal-time. Very
often they are absorbed in meditation in some corner of the temple
garden. It is Ram who sees that they eat at the proper time."
Saturday, September 6, 1884
Master at Adhar's house
About three o'clock
in the afternoon Sri Ramakrishna was seated in Adhar's parlour on the
second floor. Narendra, the Mukherji brothers, Bhavanath, M.,
Hazra, and other devotees were with the Master.
being made for Narendra to sing: While he was tuning the Tānpura, one of
the strings snapped, and the Master exclaimed, "Oh! What have you done?"
Narendra then tuned the drums. The Master said to him, "You are
beating that drum, and I feel as if someone were slapping my cheek."
Referring to the
Kirtan, Narendra said: 'There is not much rhythm in the Kirtan.
That's why it is so popular and people love it so much."
MASTER: "How silly!
People like it because it is so tender and full of pathos."
Sweet is Thy name, a Refuge of the humble!
It falls like sweetest nectar on our ears
And comforts us, Beloved of our souls! . . .
He sang again:
O Lord, must all my days pass by so utterly in vain?
Down the path of hope I gaze with longing, day and night.
Thou art the Lord of all the worlds, and I but a beggar here;
How can I ask of Thee to come and dwell within my heart?
My poor heart's humble cottage door is standing open wide;
Be gracious, Lord, and enter there but once, and quench its thirst!
MASTER (to Hazra, smiling): "That was the first song he sang for me."
Narendra sang one or
two more songs. Then Vaishnavcharan sang, describing the grief of
the gopis at the sight of Krishna as king of Mathura:
O Hari, how shall we know You now?
In Mathura's royal splendour You have forgotten us. . .
MASTER: "Won't you
sing that one-'O Vina, sing Lord Hari's name?"
O Vina, sing Lord Hari's name!
Without the blessing of His feet
You cannot know the final Truth.
The name of Hari slays all grief:
Sing Hari's name! Sing Krishna's name!
If only Hari shows His grace,
Then I shall never be distressed.
O Vina, sing His name but once;
No earthly gem is half so rare.
Govinda says: In vain my days
Have passed. No longer may I float
Here in life's trackless ocean waste!
While listening to
the song, the Master became abstracted. Saying "Ah me! Ah me!" he
went into samādhi. The devotees were sitting around him,
their eyes riveted on him. The room was filled with people.
Master in ecstasy
The musician sang
again. As he improvised new lines describing ecstatic love of God,
the Master stood up and danced. He himself improvised lines and
sang them with outstretched arms. Soon he went into samādhi
and sat down, with his head resting on the bolster in front of him.
The musician was also carried away with emotion and sang new songs.
Sri Ramakrishna again stood up and began to dance. The devotees
could not control themselves. They too danced with the Master.
While dancing, Sri Ramakrishna every now and then went into deep
samādhi. When he was in the deepest
samādhi he could not utter a word and his whole body remained
transfixed. The devotees danced encircling him. After a
while, regaining partial consciousness, he danced with the strength of a
lion, intoxicated with ecstatic love. But even then he could not
utter a word. Finally, regaining more of the consciousness of the
world, he sang again, improvising the lines. An intense spiritual
atmosphere was created in Adhar's parlour. At the sound of the
loud music a large crowd had gathered in the street.
danced a long time in the company of the devotees. When he resumed
his seat, still tinged with the lingering glow of divine fervour, he
asked Narendra to sing "O Mother, make me mad with Thy love".
O Mother, make me mad with Thy love!
What need have I of knowledge or reason? . . .
MASTER: "And that
one― 'Upon the Sea of Blissful Awareness'."
Upon the Sea of Blissful Awareness waves of ecstatic love arise:
Rapture divine! Play of God's Bliss!
Oh, how enthralling! . . .
MASTER: "And that
one too―'In Wisdom's firmament'.
Perhaps it is too long. Do you think so? All right, sing it slowly."
In Wisdom's firmament the moon of Love is rising full,
And Love's flood-tide, in surging waves, is flowing everywhere.
O Lord, how full of bliss Thou art! Victory unto Thee! . . .
MASTER: "And won't
you sing that one―The Wine of Heavenly Bliss'?"
Be drunk, O mind, be drunk with the Wine of Heavenly Bliss!
Roll on the ground and weep, chanting Hari's sweet name!
Fill the arching heavens with your deep lion roar,
Singing Hari's sweet name! With both your arms upraised,
Dance in the name of Hari and give His name to all.
Swim by day and by night in the b1iss of Hari's love;
Slay desire with His name, and blessed be your life!
improvised, "Be drunk with prema and weep, chanting Hari's
"Be mad with divine fervour and weep, chanting His name."
Sri Ramakrishna and
the devotees rested awhile. Narendra said to the Master in a low
voice, "Will you kindly sing that one?"
MASTER: "My voice
has become a little hoarse."
After a few minutes
he asked Narendra, "Which one?"
"Gaur, whose beauty delights the world."
sang, describing the beauty of Sri Chaitanya:
Who has brought Gaur to Nadia
Gaur, whose beauty delights the world?
His face, covered with ringlets of hair,
Shines like lightning against a dark cloud. . . .
Again he sang, this
time about the grief of a Gopi at her separation from Sri Krishna:
I have not found my Krishna, O friend! How cheerless my home without
Ah, if Krishna could only be the hair upon my head,
Carefully I should braid it then, and deck it with bakul-flowers;
Carefully I should fashion the braids out of my Krishna-hair.
Krishna is black, and black is my hair; black would be one with black.
Ah, if Krishna could only be the ring I wear in my nose,
Always from my nose He would hang, and my two lips could touch Him.
But it can never be, alas! Why should I idly dream?
Why should Krishna care at all to be the ring in my nose?
Ah, if Krishna could only be the bracelets on my arms,
Always He would cling to my wrists, and proudly I should walk,
Shaking my bracelets to make them sound, shaking my arms to show them;
Down the king's highway I should walk, wearing my Krishna bracelets.
The music was over.
The Master began to talk with the devotees.
NARENDRA: "Yes, a
MASTER: "A little?"
His belly danced too." (All laugh.)
host had been thinking of inviting the Master for dinner.
MASTER: "I have
heard that his host is not an honest man. He is immoral."
NARENDRA: "That is
why you didn't drink the water he touched. It happened the first
day you met Shashadhar at his house. How did you come to know he
"Hazra knows of another instance. It happened at Sihore in
HAZRA: "The man was
a Vaishnava. He came with me to see you [meaning Sri Ramakrishna].
As soon as he sat in front of you, you turned your back on him."
MASTER: "We learnt
later that he led an immoral life. (To Narendra) You used to say,
at first, that these were all hallucinations."
NARENDRA: "How was I
to know? Now I see that you are always right."
Adhar had prepared a
feast for the Master and the devotees, and now he invited them to the
meal. The Master said to the Mukherji brothers: "What? Won't you
eat?" They said humbly, "Please excuse us."
MASTER: "But why?
You are doing everything else. Why this hesitation only about
eating the meal?"
Adhar was a
low-caste Hindu. Therefore some of the Master's brahmin devotees
hesitated to eat at his house. They came to their senses at last
when they saw Sri Ramakrishna himself eating.
It was about nine
o'clock. The Master was resting in the drawing-room with the
devotees. He would soon leave for Dakshineswar.
brothers had arranged with a singer of Kirtan to entertain the
Master the following day. Ram was taking singing lessons from this
musician. Sri Ramakrishna asked Narendra to come to Dakshineswar
to hear the Kirtan.
Narendra): "Come tomorrow, won't you?"
NARENDRA: "I shall
MASTER: "You can
bathe there and also take your meal. (Pointing to M.) He may dine
there too. (To M.) Are you quite well now? I hope you are not on a
M: "No, sir. I
living at Vrindāvan. Chunilal had returned from Vrindāvan only a
few days before, and the Master inquired about Nityagopal.
As Sri Ramakrishna
was about to leave, M. saluted him, touching the Master's feet
with his forehead. The Master said to him tenderly: "Then I shall
see you tomorrow. Narendra! Bhavanath! Please come tomorrow." Then
with several devotees he set out for Dakshineswar.
The other devotees
returned home in the moonlit night, cherishing in their hearts the
Master's ecstatic music and dancing.