Atheist
Ram Chandra Datta
From ‘They Lived With God’
By Swami Chetanananda
Advaita Ashrama, Mayavati
From ‘They Lived With God’
By Swami Chetanananda
Advaita Ashrama, Mayavati
Faith and devotion are two important milestones on
the path towards God. Faith removes worry, anxiety, and fear, while devotion
makes life smooth and joyous. Human life becomes very painful and burdensome if
a person has no one to trust and love. Spiritual seekers, who put their trust
in God and love him wholeheartedly, surrender themselves to him, and as a
result God, the Eternal Father, takes care of them. Just as children enjoy a
carefree life in their own homes, so spiritual seekers live happily in this
world. Truly, God provides whatever his devotees need.
Rama Chandra Datta, a householder disciple of Sri
Ramakrishna, had unflinching faith in the Master and his love and devotion for
him was exuberant. He used to say that any place Sri Ramakrishna visited even
for a day became a holy place, and that whoever came to the Master and served
him once was blessed. Ram further asserted the horse carriage which Sri
Ramakrishna took to visit the Calcutta devotees, along with its coachman and
horses, were all sanctified by the touch of the Master.
Ram’s attitude was considered extreme by many, and
once someone sarcastically remarked: ‘ If that is true then what is there to
fear? So many people have seen Sri Ramakrishna on the street and so many
coachmen have driven him. Do you think all these people will get liberation?’
Ram Chandra’s face turned red, and he vehemently replied: ‘Go and take the dust
of the feet of the sweeper of Dakshineshwar who saw the Master. This will make
your life pure and blessed.’
Ram Chandra Datta was born in Calcutta on October 30, 1851. His father,
Nrisimha Prasad Datta, was devoted to Krishna,
and his mother, Tulasimani, was known for her piety and kindness. All of these
good qualities Ram imbibed from his parents. When he was two and a half years
old his mother died and some women relatives in their home looked after him.
Ram’s favourite pastime when he was young was to worship Krishna.
Sometimes he would arrange a festival and invite playmates with whom he would
share prasad. Other times he would dress himself as a gopi (woman devotee of Krishna) and dance in front of the deity. Ram also liked
to visit a hermitage near his home where he came in contact with monks of
different orders. These monks loved the young boy for his devotion and
religious fervour.
From his boyhood Ram was very bold and
straightforward about his convictions, and no one could persuade him to act
contrary to them. When he was ten years old, he visited the home of a relative
who lived about twenty-five miles from Calcutta.
This relative knew that Ram was a strict vegetarian, but in spite of this he
served Ram a non-vegetarian meal and tried to persuade him to eat it. Ram
became furious and immediately left the house. He did not have any money to buy
a train ticket, but a generous person bought one for him so that he could
return home. Even in the later part of his life, in spite of his education in
science, he remained firm in his convictions. Once a doctor prescribed meat
soup for his ailing wife, but Ram would not approve of it. He said, ‘Let my
wife die but I won’t allow meat to enter my house.’ Fortunately his wife
recovered without the soup.
Eventually Ram’s father remarried, but Ram did not
get along with his stepmother. Shortly after this, Ram’s father was forced to
sell the parental home due to financial difficulties, and Ram moved to a
relative’s home. Although Ram suffered various kinds of hardships in his early
life, he persevered in his education. He studied at the General Assembly’s Institution
and later was admitted to the Campbell
Medical School
in Calcutta.
Sometime after his graduation he was appointed as an assistant to the
Government Quinine Examiner. He also married about this time. Later, when he
became financially solvent, he bought a house for his family at Simla, in the
central part of Calcutta.
Ram was deeply interested in science and studied
chemistry under his English supervisor with great diligence. Having learned
this subject thoroughly, Ram extracted from an indigenous medicinal plant an
antidote for blood dysentery. This drug was approved by the government and was
recommended by leading doctors. As a result, Ram’s fame spread and he was
appointed a member of the Chemist Association of England. He was also promoted to
the post of Government Chemical Examiner and was asked to teach the military
medical students at the Calcutta
Medical College.
Ram’s great enthusiasm for science and modern
knowledge made him an inspiring lecturer to the students, but it also made him
an atheist. In his own words: ‘In those days we did not believe in God. We
considered that everything happens, changes, or dissolves by the force of
nature. We were rank materialists, and we held the view that eating, sleeping,
and creature comforts were the summum bommum of life.’ Ram was fond of debating
with others about God and religion and found great satisfaction in defeating
his opponents. This ardour for atheism lasted five years.
Grief is an eye opener, which forces a person to
face the harsh realities of life. The death of his young daughter was a
terrible shock to Ram, and a great change came over his life. On the Kali Puja
evening, sometime after his daughter’s death, he went up to the roof of his
house and observed the houses of Calcutta
glittering with lights. Above, the dark, clear sky was studded with twinkling
stars. His grief-stricken heart seemed to be searching for something meaningful
in that panorama of nature. All of a sudden he noticed some clouds passing
overhead driven by the wind. They quickly disappeared. Ram asked himself:
‘Where do they come from and where do they go? Does God exist? If so, can he be
seen?’
He started to visit different religious leaders of
the Brahmo, Christian, and Hindu faiths, but no one could answer his questions
about God and religion. During this time Ram’s family guru came to his house
and wanted to initiate him. Ram was forthright. He said: ‘Sir, I don’t believe
in God. Moreover, I have terrible doubts about his existence. Can you tell me
the way to realize God?’ The guru kept quiet. He did not know what to say.
‘The great inquiry’ began to possess Ram. He became
more and more determined to have his doubts removed and to satisfy his hunger
for God. He studied many religious books but could find no satisfactory answers
to his questions. At last he came to know about Sri Ramakrishna from the
writings of Keshab Chandra Sen, a Brahmo leader of Calcutta.
On November 13, 1879, Ram went by boat to Dakshineshwar with Gopal Chandra Mittra and a cousin, Manomohan Mittra. As soon as they reached the Dakshineshwar temple garden, they enquired about Sri Ramakrishna and were directed to his room. But when they reached there they found that the door was shut, and their Western education made them hesitate to call out or knock. Just then Sri Ramakrishna opened the door himself from the inside and asked them to come in. Ram noticed that Sri Ramakrishna did not look like the traditional ochre-clad monk with matted hair and ash-smeared body. On the contrary, the Master was the embodiment of simplicity.
On November 13, 1879, Ram went by boat to Dakshineshwar with Gopal Chandra Mittra and a cousin, Manomohan Mittra. As soon as they reached the Dakshineshwar temple garden, they enquired about Sri Ramakrishna and were directed to his room. But when they reached there they found that the door was shut, and their Western education made them hesitate to call out or knock. Just then Sri Ramakrishna opened the door himself from the inside and asked them to come in. Ram noticed that Sri Ramakrishna did not look like the traditional ochre-clad monk with matted hair and ash-smeared body. On the contrary, the Master was the embodiment of simplicity.
Sri Ramakrishna saluted them as Narayana, and asked
them to sit down. Then he smiled at Ram and said: ‘Hello, are you not a doctor?
(pointing to Hriday) he is suffering from fever. Could you check his pulse?’
Ram was astonished that Sri Ramakrishna knew that he was a doctor. After
examining Hriday, Ram reported that his body temperature was normal.
From the very beginning Sri Ramakrishna made Ram
his own and would often inquire about his personal life and mental conflicts.
Ram felt greatly attracted to the Master and started to visit him every Sunday,
returning home in the evening. Soon Ram felt bold enough to ask the questions
that had been haunting him.
Ram: ‘Does God exist? How can one see God?’
Sri Ramakrishna: ‘God really exists. You do not see
any stars during the day, but that does not mean that the stars do not exist.
There is butter in milk, but can anyone know it merely by sight? In order to
get the butter you must churn the milk in a cool place before sunrise. If you
want to catch fish in a pond, you have to learn the art of fishing from those
who know it, and then you must sit patiently with a fishing rod, throwing the
line into the water. Gradually the fish will grab your bait. Then, as soon as
the float sinks, you can pull the fish to the shore. Similarly, you cannot
realise God by a mere wish. Have faith in the instructions of a holy man. Make
your mind like a fishing rod and your prana, or life force, like a hook. Your
devotion and japam are like the bait. Eventually you will be blessed by the
vision of God.’
Ram had recently been connected with the Brahmo
Samaj, whose members did not believe in a God with form, so he was wondering
how, one could see a formless God
The Master read his mind and said: ‘Yes, God can be
seen. Can God, whose creation is so beautiful and enchanting, be
imperceptible?’
Ram: ‘Is it possible to realize God in this life?’
Sri Ramakrishna: ‘You get what you desire. Faith
alone is the key to success’. Then he sang a song:
As is a man’s meditation, so is his feeling of
love;
As is a man’s feeling of love, so is his gain;
And faith is the root of all.
If in the Nectar Lake of Mother Kali’s feet
My mind remains immersed,
Of little use are worship, oblations, or sacrifice.
The Master continued: ‘The more you advance in one
direction, the more you leave behind the opposite direction. If you move ten
steps towards the east, you move ten steps away from the west.’
Ram: ‘But one must have tangible proof. Unless we
have direct experience of God, how can our weak and doubting minds have faith
in his existence?’
Sri Ramakrishna: ‘A typhoid patient in a delirious
state clamours to take gallons of water and heaps of rice. But the physician
pays no heed to these entreaties, nor does he prescribe medicine at the
patient’s dictation. He knows what he is doing.’
Ram was very much moved and impressed with Sri
Ramakrishna’s simple, convincing answers. He would become so intoxicated
listening to these divine discourses that he would be reluctant to return home.
He would forget all about the world, his family, and his duties.
Yet in spite of Ram’s close contact with the
Master, his mind was not content. His doubts persistently clung to him, even
though his longing for God increased more and more. One night he dreamed that
he took his bath in a familiar pond, and that Sri Ramakrishna then initiated
him with a sacred mantram and asked him to repeat it one hundred times ever day
after his bath. As soon as Ram woke up he felt that his whole body was
pulsating with bliss. The next morning he rushed to Dakshineshwar and related
his dream to the Master.
At this Sri Ramakrishna joyfully said: ‘He who
receives divine blessings in a dream is sure to attain liberation.’
Although Ram heard these hopeful words of the
Master, his mind was not satisfied with a holy dream. He was very sceptical,
and to him a dream was just a fantasy. His mind again started to waver. He
found no pleasure in worldly enjoyments, yet he was not convinced about the
existence of God. A few days passed this way. Then one morning as Ram was
standing at the corner of College Square in Calcutta, explaining his mental
conflicts to a friend, a tall stranger approached Ram and whispered to him:
‘Why are you so anxious? Have patience.’ Ram was stunned. After a few moments
he turned to see who this person was who had consoled him with these welcome
words, but the person had vanished. Although both Ram and his friend had seen
and heard the man, now they could not find him anywhere. Ram felt that it had
not been an illusion but a direct message from God. Later he related this
incident to Sri Ramakrishna who smiled and said: ‘Yes, you will see many such
things as that’.
Gradually Ram began to get a taste of divine bliss
because of his holy association with the Master, and worldly pleasures became
more and more insipid to him. He expressed to the Master his desire to become a
monk, but Sri Ramakrishna dissuaded him, saying: ‘Nothing should be done on the
spur of the moment. God alone knows what he means to do through a particular
person. Where will your wife and children be if you leave the world? You must
not try to upset the arrangement God has made for you. Everything will come in
time.’ This simple advice satisfied Ram temporarily, but later he raised the
subject again. At this Sri Ramakrishna became stern: ‘What will you gain by
renouncing the world? Living a family life is like living in a fort. It is
easier to fight an enemy from inside a fort than from outside. You will be in a
position to renounce the world when you can bestow three-fourths of your mind
to God, but not before that.’
Ram was silenced. He
resolved then to be an ideal householder devotee of God.
Soon after Ram met Sri Ramakrishna, he started to
read Sri Sri Chaitanya Charitamrita, an authoritative biography of Sri
Chaitanya, written in Bengali. The more Ram read about that God-intoxicated
life, the more he felt that Sri Ramakrishna and Sri Chaitanya were the same
person. But again he would have doubts. Once, at the request of the master, Ram
spent a night at Dakshineshwar. When he was alone with the Master, he started
looking at him in wonder.
‘What are you looking at?’ asked Sri Ramakrishna.
‘I am looking at you.’
‘’What do you think of me?’
‘I consider you to be Chaitanya.’
Sri Ramakrishna was silent for a moment and then
said: ‘Well, Bhairavi Brahmani used to say the same thing.’
As the days went by Ram saw more and more of Sri
Ramakrishna’s extraordinary spiritual powers, and his scepticism was replaced
by faith. One day on the way to Dakshineshwar, Ram bought some Jilipis, a sweet
which the Master liked very much. While crossing a bridge a little boy begged
for one of them. Ram tried at first to ignore him, but then he thought that
perhaps the boy was God in disguise and he gave a piece to him. After arriving
at Dakshineshwar, Ram put the sweets in the Master’s room and spent the day
there. In the afternoon Sri Ramakrishna asked for some refreshments and Ram
immediately placed the jilipis in front of him. Sri Ramakrishna touched them
and looked up. He then broke a few and, shaking his head, expressed his
unwillingness to eat them. After this he washed his hands. Ram was mortified.
He could not understand why the Master had refused his sweets. He was so upset
that he threw the Jilipis away and returned home. After a few days Ram came to
Dakshineshwar again and the Master said to him: ‘When you bring something for
me, don’t give any of it to anyone else beforehand. I can’t take anything
without offering it to God, and I can’t offer anything to Him that has been
defiled by being offered to someone else first.’ This incident convinced Ram
that the Master was omniscient.
Doubt is a terrible disease, and a doubting soul
suffers very much. But it is hard to uproot doubt from the mind completely.
Every spiritual seeker has to pass through this ‘dark night of the soul.’ In
spite of all that Ram had seen and heard, his old doubts and scepticism
reappeared, making him restless and miserable. The world seemed to him like a
desert. He went to the Master to tell him his sad tale and to seek consolation
as before, but this time the Master cut him short with a curt reply: ‘What can
I do? It all depends on the will of God.’
‘Sir, all these days I have been looking to you for
help. Now if you treat me like this what shall I do?’
‘I don’t owe you anything. If you like, you may
come. If not, don’t.’
The Master’s shock treatment immediately threw Ram
into deep despair. His first impulse was to put an end to his life by drowning
himself in the Ganga (Ganges river), but as he left the room he thought: ‘Why
should I commit suicide? I have heard that the name of the Lord is greater and
more powerful than the Lord himself. And the Master said that it was my good
luck to have had initiation in a dream. I shall test the efficacy of that
mantram today.’
He lay down on the northern verandah of Sri
Ramakrishna’s room and began to repeat that mantram silently. At dead of night
the Master suddenly came out of his room, sat down near Ram, and gave him some
advice. Ram was very happy. The Master emphasized that Ram should serve the
devotees of God, and that this would give him joy and peace. Then the Master
returned to his room.
Quite often the devotees of Sri Ramakrishna would
arrange festivals in their homes and invite the Master and other devotees to
come. At these gatherings the Master would talk about God and sing and dance in
ecstasy, filling the whole house with an intense atmosphere of spirituality.
The host generally bore all the expenses of the feast, including paying the
carriage fare of the Master and sometimes hiring a musician. Now Ram was known
for his miserliness, and when he started to calculate the expenses involved, he
hesitated to invite the Master and the devotees. But when Sri Ramakrishna set a
date to visit his home, he had a change of heart and gladly began to make the
necessary preparations.
On Saturday, June 2, 1886, the full moon day of the
Bengali month of Vaisakh, Sri Ramakrishna came to Ram’s house. Ram felt so
blessed on this occasion that later he would arrange a festival every year to
celebrate that auspicious day. After this Ram invited the Master to his house
many times and became so expert in festival management that other devotees
would consult him before inviting the Master to their homes. Slowly the Master
uprooted Ram’s miserliness and made him a generous devotee.
The day after Sri Ramakrishna’s first visit to
Ram’s house (June 3, 1883), Ram went to Dakshineshwar and received various
spiritual instructions from the Master. At ten o’clock that night Ram took leave
of the Master and went out. It was dark and cloudy. While he was still on the
verandah he noticed that the Master was coming out of his room. Sri Ramakrishna
suddenly came up to Ram and asked: ‘Well, what do you want?’
Ram was utterly amazed. He felt as if his whole
body was charged with electricity. Although he realised that Sri Ramakrishna
was standing in front of him like a kalpataru (wish fulfilling tree), ready to
grant any boon that he wanted, he was at a loss to know what to ask for from
the Master. In the presence of Sri Ramakrishna’s spiritual magnitude, he felt
how petty it would be to ask for wealth or supernatural powers. Finally,
overwhelmed with emotion, Ram replied: ‘I don’t know what to ask for. You
decide for me.’
‘Give me back the mantram I gave you in a dream,’
said Sri Ramakrishna as he entered samadhi. Immediately Ram prostrated himself
before the Master and offered the mantram mentally at his feet like a flower.
Sri Ramakrishna touched Ram’s head with his right foot and Ram also lost
outward consciousness. He did not know how long they stayed in that state.
Gradually the Master came back to the normal plane of consciousness and took
his foot away. Ram stood up.
‘If you wish to see anything,’ said the Master to
Ram, ‘look at me.’
Ram looked and saw that Sri Ramakrishna had taken
the form of his chosen Deity, the form of God that was dearest to his heart.
Then Sri Ramakrishna told him: ‘You do not need to
practise any more spiritual disciplines. Just come here and see me now and
then, and bring with you a pice (penny) worth of something as present.’
After this Ram was free of all his restlessness.
Moreover, his experience convinced him that Sri Ramakrishna was an incarnation
of God. Once, in Dakshineshwar, the exuberant Ram expressed his belief to the
great devotee, Girish Chandra Ghosh: ‘Do you understand, Brother Girish? This
time all three – Sri Chaitanya, Nityananda, and Advaita – are united in the
form of Sri Ramakrishna. Love, devotion, and knowledge are equally manifested
in this present Incarnation.’
A true disciple carries out to the letter his teacher’s instructions, proving thereby his love for his teacher. The Master had said, ‘Those who serve the devotees, serve me.’ Ram strictly observed this commandment of the Master, serving the followers of Sri Ramakrishna with great devotion until the end of his life. He used to say, ‘He who calls on Sri Ramakrishna is my nearest relative.’ His wife, Krishnapreyasi, who was also very devout, cheerfully helped her husband in his spiritual path. Ram, furthermore, had heard the Master cautioning the devotees about money: ‘Just as water under a bridge is constantly flowing and as a result it never becomes stagnant and foul, so also the money earned by a real devotee should be spent for a noble cause rather than be accumulated. The desire for accumulation breeds the poison of attachment.’ Ram, therefore, did not save his earnings, but spent money freely for the good of others, especially for the poor, the needy, and the afflicted. He helped many students financially, even to the extent of providing free board and lodging in his own home. But Ram’s main interest was in arranging kirtan (devotional singing) every evening in his home and feeding the thirty or so participants.
A true disciple carries out to the letter his teacher’s instructions, proving thereby his love for his teacher. The Master had said, ‘Those who serve the devotees, serve me.’ Ram strictly observed this commandment of the Master, serving the followers of Sri Ramakrishna with great devotion until the end of his life. He used to say, ‘He who calls on Sri Ramakrishna is my nearest relative.’ His wife, Krishnapreyasi, who was also very devout, cheerfully helped her husband in his spiritual path. Ram, furthermore, had heard the Master cautioning the devotees about money: ‘Just as water under a bridge is constantly flowing and as a result it never becomes stagnant and foul, so also the money earned by a real devotee should be spent for a noble cause rather than be accumulated. The desire for accumulation breeds the poison of attachment.’ Ram, therefore, did not save his earnings, but spent money freely for the good of others, especially for the poor, the needy, and the afflicted. He helped many students financially, even to the extent of providing free board and lodging in his own home. But Ram’s main interest was in arranging kirtan (devotional singing) every evening in his home and feeding the thirty or so participants.
Spiritual life is not always smooth. Ram and the
devotees would become absorbed in their singing until late hours of the night,
but this naturally caused much disturbance and Ram’s neighbours began to
complain. Ram then decided to buy a secluded garden house where he could hold
kirtans and practise spiritual disciplines. When he informed the Master of his
intention, Sri Ramakrishna advised him, ‘Buy such a solitary garden house that
if a hundred murders were committed there no one would know of it.’
Accordingly, in the middle of 1883 Ram purchased a garden house at Kankurgachi,
an eastern suburb of Calcutta.
After a few months the Master said to Ram: ‘How is
it that you have not yet taken me to the new garden you have purchased for
holding kirtan? Let us go one day to your garden to see what it is like.’ Ram
was exuberant. Immediately he arranged everything for the Master’s visit. On
Wednesday, December 26, 1883, M. recorded in The Gospel of Sri Ramakrishna:
Sri Ramakrishna, accompanied by Manilal
Mallik, M., and several other devotees, was in a carriage on his way to Ram’s
new garden….
Master (to Manilal): ‘In order to meditate on God,
one should try at first to think of Him as free from upadhis (limitations). God
is beyond upadhis. He is beyond speech and mind. But it is very difficult to
achieve perfection in this form of meditation.
But it is easy to meditate on an Incarnation – God
born as man. Yes, God in man. The body is a mere covering. It is like a lantern
with a light burning inside, or like a glass case in which one sees precious
things.’
Arriving at the garden, the Master got out of the
carriage and accompanied Ram and the other devotees to the sacred Tulsi-grove.
Standing near it, he said: ‘How nice! It is a fine place. You can easily
meditate on God here.’
Sri Ramakrishna sat down in the house, which stood
to the south of the lake. Ram offered him a plate of fruit and sweets which he
enjoyed with the devotees. After a short time he went around the garden.
In sacred memory of Sri Ramakrishna’s visit to the
garden and because he had mentioned it as an ideal place for meditation, Ram
named the place ‘Yogodyana’ (garden for practising yoga). Ram gave the mango
tree the name Ramakrishna-bhog’ (delight to Ramakrishna), and to the lake where
the Master had washed his hands and feet he gave the name ‘Ramakrishna-kunda.’
In the northeast corner of the garden Ram planted a Panchavati (a grove of five
trees) at the Master’s suggestion. After the passing away of the Master, his
relics were enshrined on the spot near the Tulsi-grove where the Master had
bowed down. A temple was later erected there.
Even during his boyhood, Ram was strong, sensitive,
assertive, and manly. He was a leader in the local gymnasium, the theatre club,
and other social organizations, and people respected him for his character and
integrity. Knowing Ram’s faculty for leadership, Sri Ramakrishna called him
‘Captain’, and he also sometimes consulted with him.
Once Girish Ghosh, while in a drunken state,
humiliated the Master. The devotees were furious with Girish. But when Sri
Ramakrishna told Ram about it, Ram defended Girish, suggesting to the Master
that Girish was like the serpent Kaliya who had nothing to offer Sri Krishna
but its venom. Immediately the Master forgot the affront and went with Ram to
Girish’s house to forgive him.
Ram was free and frank with the Master, but he was
also very outspoken and easily piqued. Once Adhar Sen arranged a recital of the
Chandi at his house in Calcutta and invited the Master and many of the
devotees. Ram, somehow, was overlooked. He became very upset when he heard
about it and complained to the Master. But Sri Ramakrishna replied: ‘Suppose he
didn’t invite you to his house. Why such a fuss about going to a place where
the name of the Lord was sung? One may go unasked to participate in religious
music. One doesn’t have to be invited.’
The Master had a wonderful sense of humour and
would sometimes remove the seriousness of a situation or the misunderstandings
of the devotees through a joke or by teasing them. On one occasion Ram was
trying to prove the superiority of the Master in his presence. While Ram, with
all his vigour, was denouncing the Brahmos, the Master said to him: ‘Now tell
me why my arm was hurt. Stand up and deliver a lecture on that.’ Everyone
laughed. Another time (September 28, 1884), the Master in a deep spiritual mood
was talking to the devotees at Ram’s house. But Ram did not hear the talk
because he was busy making arrangements to feed the devotees on the roof.
When he finally came downstairs the Master asked
him, ‘Where have you been?’
‘I was upstairs, sir.’
Immediately the Master reminded him to be humble:
‘Isn’t it better to stay down below than to be high up? Water accumulates in
low land but flows down from a high mound.’
On Sundays and holidays many devotees would visit
the Master at Dakshineshwar and ask him questions about spiritual life. Ram had
a desire to preserve the Master’s words so he always carried a pencil and paper
with him. While Sri Ramakrishna was answering the devotee’s questions, Ram would
write down what he was saying. Seeing Ram’s enthusiasm and sincerity, the
Master one day said to him: ‘Why do you take so much trouble? Later your mind
will be your guru and will give you the proper guidance whenever you are faced
with life’s problems.’ After receiving this blessing from the master, Ram
stopped taking notes.
When a flower blooms, bees come on their own
accord. In the later part of the 1870s people began to hear more and more about
Sri Ramakrishna, and in the 1880s many newcomers came. Forgetting his body, the
Master helped the seekers of God. But one day at Dakshineshwar he complained to
the Divine Mother like a child: ‘How is it that you are bringing such a crowd
here. I find no time even to bathe or eat. (Pointing to his own body) this is
but a perforated drum, and if you beat it day and night, how long will it
last?’ Then on another occasion, he prayed to the Mother: ‘Please give a little
power to Vijay, Girish, Kedar, Ram, and Mahendra (M.), so that they may to a
certain extent, prepare the newcomers before they come to me.’ Thus Ram was
commissioned to teach by the Master. About this same time Ram also received
permission from the Master to give a lecture at the Konnagar Hari Sabha on
‘What is True Religion?’
In May 1885 Ram compiled some of Sri Ramakrishna’s
important teachings that he had noted down and brought them out in a Bengali
book entitled Tattvasara. A few of the devotees, however, objected to this and
even reported it to the Master. Sri Ramakrishna called Ram aside one day and
said: ‘Look here, some devotees informed me that you were publishing a book.
What have you written?’ Ram replied that he had collected some of his (Sri
Ramakrishna’s) teachings and put them together in a book. Ram then read some of
it to the Master, who said: ‘Oh, you have written those teachings? Very good.
Listen, if you think that you have written them you will get very little
response from others; but if you think that the Lord is working through you
then it will be in great demand.’
Sri Ramakrishna further cautioned Ram: ‘Do not
publish my biography now. If you do, my body will not last long.’ Ram obeyed,
but after the Master had passed away he wrote the first biography, Sri Sri
Ramakrishna Paramhansadever Jivanvrittanta. Later he enlarged Tattvasara and
published it as Tattva-Prakashika (The Teachings of Sri Ramakrishna). He also
began to publish a Bengali magazine, Tattvamanjari, in order to spread the
Master’s teachings.
In September 1885 Sri Ramakrishna moved to
Shyampukur, in the northern section of Calcutta, for his cancer treatment. Ram
took an active part in the arrangements that were made for the Master’s care.
As the day of the Kali Puja approached, the Master expressed a desire to
celebrate the occasion with a worship of the Divine Mother and asked the
devotees to collect the necessary materials. Accordingly, they procured
flowers, fruits, sweets, sandal paste, incense, and candles. When the
auspicious time came they placed them in front of the Master, thinking that he
would perform the worship. There was no image. The devotees sat around the
Master silently waiting, but he remained absorbed in meditation. All of a
sudden the thought came to Ram’s mind: ‘It is needless for the Master to
perform the worship. We shall worship him.’ Ram whispered this idea to Girish,
who responded: ‘What did you say? Is the Master waiting to accept our worship?’
Immediately Girish took some flowers and offered them to the Master, saying,
‘Victory to Sri Ramakrishna! Victory to Mother!’ The hair of the Master’s body
stood on end and he entered into samadhi. His face was radiant with a divine
smile. The rest of the devotees also offered flowers to the Master and were
blessed.
The stuffy, polluted atmosphere of Calcutta
aggravated Sri Ramakrishna’s illness. In accordance with the doctor’s advice,
the devotees moved him to a garden house in Cossipore, a northern suburb of
Calcutta. Ram, as usual, took the managerial role there and also contributed
money towards the Master’s living expenses according to his means. One day,
hearing that the Master needed a tongue scraper, Ram bought a silver one and
presented it to him. But the Master would not accept it, saying: ‘What have you
done? Take it away. Please buy a one-pice brass tongue scraper for me.’ Sri
Ramakrishna was very much against luxury. Ram remembered this and later
followed the Master’s example.
On January 1, 1886, Sri Ramakrishna went into an
extraordinary spiritual mood and blessed many devotees, saying: ‘Be illumined.’
Ram was one of those present on that occasion. Later he celebrated that day
every year as ‘Kalpataru Day’ (Wish-Fulfilling Day) at his garden house.
Sri Ramakrishna passed away on August 16, 1886, at
the Cossipore garden house. After his cremation the major part of his sacred
relics was preserved and worshipped by his young disciples who later became
monks. The remaining portion was installed at the Kankurgachi Yogodyana on
Janmashtami (the birth anniversary of Sri Krishna, which fell that year a week
after the Master’s passing away). Ram took the initiative and immediately
arranged for regular worship of the relics. Since then Janmashtami has been
observed every year as the main festival day at Yogodhyana.
It is noteworthy that Ram was the first person to
publish a biography of Sri Ramakrishna, to build a temple for the worship of
the Master’s relics, and to preach publicly that Sri Ramakrishna was an Avatar.
His burning faith, devotion, renunciation, erudition, and his power to convince
people made him an ideal evangelist. And more important, he had the blessings
of his guru, Sri Ramakrishna. From 1893 to 1897, he gave eighteen lectures on
Sri Ramakrishna’s life and teachings at the Star, City, and Minerva Theatres.
They created a sensation in Calcutta. At first some of Sri Ramakrishna’s devotees
objected to these lectures, but Ram would not listen to them. On Good Friday,
1893, he began a series of lectures, the first of which was ‘Is Ramakrishna
Paramhansa an Avatar?’ Ram substantiated his view through scriptural
quotations, reasoning, empirical evidence, and incidents from his own personal
experience.
Ram realized that people would not listen to his
lectures on Sri Ramakrishna, who was the embodiment of renunciation and purity,
if he himself did not renounce lust and greed. True religion, according to Sri
Ramakrishna, is in uniting the mind and speech, and Ram sincerely endeavoured
to translate the Master’s teachings into his own life. Though he held a good
position in his office, he was never proud of it, and he never allowed himself
to crave for a higher position or for worldly objects. About food and clothing,
he followed the simple path. In spite of the many duties connected with his job
and his family, Ram’s mind was always on the Master and the Kankurgachi
Yogodyana.
He lived with his wife and children at their Simla
home, but he used to visit Kankurgachi every day. Later he moved to Yogodyana
and took care of the worship service, gardening, and cleaning by himself. Sri
Ramakrishna had taught his disciples, ‘If you desire to live in the world
unattached, you should first practise devotional disciplines in solitude for
sometime.’
God tests his devotees in many ways. A real lover
of God is he who can overcome all temptations. Once a Calcutta merchant
imported four shiploads of kerosene oil from England. Before marketing the oil,
however, he had to bring a sample to Ram for chemical analysis. Ram tested the
sample three times and found that it was short by three points, so he would not
approve the kerosene for marketing. The merchant was deeply distressed, for it
meant the loss of millions of rupees. He offered Ram a bribe of forty thousand
rupees to approve the merchandise, but Ram refused to accept the money and told
the merchant that he could never write a false certificate. Although Ram received
many such offers in his life, he never deviated from the truth.
Ram’s surrender to the Master was phenomenal.
During the later part of his life someone asked him why he had not saved some
money for his wife and children. He replied: ‘If I had wanted I could easily
have saved a lot of money, but I never felt that I was maintaining my family. I
know the Lord provides everything for my wife and children, and after my death
he will continue to do so.’ When one of Ram’s young daughters died on December
7, 1886. from burns suffered in an accident, he endured that terrible grief,
and to those who came to offer consolation, he said: ‘The Lord gave me that
daughter and He took her away. Why should I lament?’
Ordinarily, when people get together, they love to chat, gossip, or criticise others. But to Ram worldly conversation was like deadly poison, and he would not allow anyone in his presence to talk about anything other than the Master or spiritual life. When he would talk about Sri Ramakrishna his face would beam with joy and tears would flow from his eyes. His faith and devotion were palpable. He had some initiated disciples and he changed quite a few lives through his spiritual power. Every Sunday Ram and his followers would sing kirtan and dance barefoot through the streets of Calcutta. Through the grace of his guru, Ram tasted the bliss of God and eagerly shared it with each and all.
Ordinarily, when people get together, they love to chat, gossip, or criticise others. But to Ram worldly conversation was like deadly poison, and he would not allow anyone in his presence to talk about anything other than the Master or spiritual life. When he would talk about Sri Ramakrishna his face would beam with joy and tears would flow from his eyes. His faith and devotion were palpable. He had some initiated disciples and he changed quite a few lives through his spiritual power. Every Sunday Ram and his followers would sing kirtan and dance barefoot through the streets of Calcutta. Through the grace of his guru, Ram tasted the bliss of God and eagerly shared it with each and all.
Ram’s strenuous ascetic life at Yogodyana
eventually affected his health. In 1898 he had a severe attack of dysentery,
which, along with his diabetes, and a painful carbuncle, made it necessary for
him to move back to his Simla residence for treatment. His wife, friends, and
disciples devotedly served him, and other disciples of Sri Ramakrishna were
able to visit him more easily. One day Swami Vivekananda came to see him. It
was a wonderful meeting of these two great disciples of Sri Ramakrishna. While
they were talking about their old days with the Master, Ram had to go to the
bathroom. Since there was no one else present, Swami Vivekananda helped him put
on his slippers. Seeing Swami Vivekananda’s humility, tears came to Ram’s eyes
and he said: ‘Bille (Swami Vivekananda’s family nickname), I thought that after
travelling to America and becoming famous you would have forgotten us. But now
I see that you are my same little brother Bille.’ (Ram Chandra Datta and Swami
Vivekananda were cousins.)
In spite of the best available treatment and care,
Ram’s physical condition deteriorated. He developed heart disease and
experienced severe breathing difficulty, which led to chronic asthma. He would
pass sleepless nights chanting the name of the Master. After a month and a half
at his Calcutta residence he had a premonition that he would not live long. He
asked his wife and family to send him back to Yogodyana so that he could die in
that holy place where Sri Ramakrishna’s relics had been installed, but they
were reluctant to let him go. Ram finally ordered a palanquin and left for
Kankurgachi with his disciples. When he arrived there he said: ‘I have come
here to have my final rest near my guru, Sri Ramakrishna.’ He lived only five
more days.
On January 17, 1899, at
10:45 p.m., Ram breathed his last. His body was cremated on the bank of the
Ganga and the relics were placed next to Sri Ramakrishna’s temple at Yogodyana.
Before he passed away he told his disciples: ‘When I die please bury a little
of the ashes of my body at the entrance to Yogodyana. Whoever enters this place
will walk over my head, and thus I shall get the touch of the Master’s devotees’
feet forever.
There is
great beauty in the idea
of worshipping an image.
Explanations by Sant Vinoba Bhave:
of worshipping an image.
Explanations by Sant Vinoba Bhave:
The saguna (with form) devotee serves the Lord
through the indriyas, the organs of perception and action, whereas the nirguna
(formless) devotee thinks constantly of the good of all the world.
The first (saguna devotee) appears absorbed in
outward service but he meditates constantly within. The other (nirguna devotee)
seems to do no direct service, but within him a great service is going on.
Though differing outwardly, the two are of the same nature within, and both are
dear to the Lord. But, of the two, Saguna bhakti (devotion or worship) is
much the easier.
For the saguna (with form) worshipper, the indriyas
(organs of perception and action) are an aid. They are like flowers to be
offered up to the Lord. With his eyes, he beholds His form; with his ears, he
listens to His story; with his mouth, he utters His holy name; on his feet he
performs pilgrimages; and with his hands, renders service. In this way he
dedicates all his indriyas to the Lord. They are not there for enjoyment.
The flowers are there to be offered to the Lord, not to be worn around
one's neck. Thus he uses all his senses in the service of the Lord. This is the
way of the saguna worshipper.
But to the nirguna worshipper, the senses seem to
be an obstruction. He keeps them under control. The saguna worshipper
surrenders his indriyas at the feet of the Lord. Both these are methods
of controlling the indriyas (senses), two ways of restraining them.
Whichever method we adopt, we must keep the indriyas (senses) under
control. The aim of both the methods is the same - to prevent them from
wallowing in the pleasure of the senses. One method is easy, the other
difficult.
The nirguna worshipper is devoted to the welfare of
all beings. This is no ordinary matter. "To work for the good of all the
world" is a thing easy to say, but difficult to practise. One devoted
to the good of the world can think of nothing else. That is why nirguna worship
is difficult.
Saguna worship, however, can be rendered in many
ways, according to one's powers and opportunities. To serve the little village
we were born in, to look after one's parents, this is saguna worship. All we
have to make sure is that we do not work against the welfare of the
world. No matter how insignificant your service is, as long as it causes
no harm to others, it will ascend to the scale of bhakti (devotional worship);
otherwise it would become a form of attachment. Whether it is our parents or
our friends, our suffering kinsfolk or great saints that we serve, we should
regard them as the Lord. Imagine that in every one of them you see an
image of the Lord and rest satisfied. This saguna worship is easy, but
nirguna worship is hard. The meaning and substance of the two are the same.
We must admit that it is difficult to distinguish
between what is saguna and what is nirguna. What looks like saguna from one
point of view may be nirguna from another. We worship saguna (with form)
by placing a stone in front of us and performing puja (devotional worship). In
this stone we conceive the presence of God. In our mother and in our saints, we
see the visible presence of chaitanya (the conscious principle), the living
spirit.
In them jnana (knowledge), love and warmth of heart
shine clear. But we do not regard them as the Supreme, and as such we do not
worship them. Such people, filled with the living spirit, are seen by us
all. We should, therefore, serve them. We should see in them the concrete
manifestation of the Supreme.
And yet, instead of doing this, people prefer to
see the Lord in a stone. To see the Lord in a stone is in a sense the
ultimate limit (test) of nirguna. In the saints, in one's parents, in one's
neighbours, love and knowledge and willingness to help are manifested. It is
easy to conceive the presence of God in them; but it is difficult to conceive
it in a stone.
But on the contrary, if we do not conceive the
presence of God in the stone, where else can we conceive it? It is only the
stone that is fit to be the image of the Lord. It is motionless, full of
peace. Light or darkness, heat or cold, the stone remains the same. The
motionless, passionless stone is best fitted to be a symbol of the Lord.
Father, mother, neighbour, the people, all these are subject to passion
and change. Therefore, in one sense, it is more difficult to serve these
than to serve the stone.
There is great beauty in the idea of worshipping an
image. Who can break this image? The image in the beginning was merely a piece
of stone. I filled it with my bhavana, my feeling. I put life into it. How can
anyone destroy my feelings? Stones can be smashed and broken into pieces, but
not feeling. When I withdraw my feelings from the image, then what remains will
be mere stone, a thing which anyone can break to pieces.
What after all, is the weight of a hundred Dollar
bill (paper currency note)? (Much less than a bulky sunday
newspaper). If we burn the hundred Dollar currency note, we might
perhaps, be able to warm a drop of water. What gives this small piece of paper
the value (which is far greater value than the the value of bulky newspaper)?
The stamp it bears gives its value. It is after all, an inanimate piece
of paper. We placed our value in that piece of paper.
My mother scribbled three or four lines on a piece
of paper and sent it off to me. Another gentleman sent me a long discursive
fifty page letter. Now, which is more weighty? But the feeling in
my mother's few lines is beyond measure; it is sacred. The other stuff
cannot stand comparison with it.
Suppose two men go for a bath in the Ganga river.
One of them says: "What is this Ganga river that people talk so much
about? Take two parts of hydrogen and one of oxygen; combine the two gases- it
becomes Ganga. What else is there in the Ganga?"
The other says: "The Ganga flows from the
lovely lotus feet of Lord Vishnu. Thousands of Rishis, seers, both
ascetic and kingly, have done penance by her banks. Countless holy acts have
been performed by her side. Such is the sacred Ganga, my
mother." Filled with this bhavana (feeling), he bathes in the river.
The other man, regarding as combination of hydrogen and oxygen also bathes.
Both derive the benefit of physical cleansing. But the devotee gets the
benefit of inner purification as well. Even a buffalo, if it bathes
in the Ganga river, will achieve physical cleanliness. The dirt of the body will
go.
But how to wash the mind of its taint? One got the
petty benefit of physical cleanliness; the other, in addition, gained the
invaluable fruit of inward purity.
Nirguna is all jnana, knowledge, but saguna
is full of love, of bhavana, of feeling. There is the moisture of the heart in
it and perfect safety for the bhakta (devotee). When the principle of devotion
or bhakti, enters into any action, it is only then that it appears easy.
It is not difficult to push a boat in the water; but how hard to drag the same
boat on land, on rocks? If there is water under the boat, we can cross
over to the other shore as without effort. In the same way, if our
life's boat floats on the waters of bhakti (devotion), we can sail easily in
it. But if life is dry and the way dusty, stony, full of pitfalls then it would
indeed be hard to drag the boat along. The principle of bhakti
(devotion), like water, makes easy the voyage of our life.
The truth of the matter
is that saguna and nirguna complement each other. Both these means take
us to the same end.
There is no polytheism in
India
By Swami Vivekananda
The first disciple of Sri Ramakrishna Paramhansa
By Swami Vivekananda
The first disciple of Sri Ramakrishna Paramhansa
Descend we now from the aspirations of philosophy
to the religion of the ignorant. At the very outset, I may tell you that there
is no polytheism in India. In every temple, if one stands by and listens, one
will find the worshippers applying all the attributes of God, including
omnipresence, to the images. It is not polytheism, nor would the name
henotheism explain the situation. "The rose called by any other name would
smell as sweet." Names are not explanations.
I remember, as a boy, hearing a Christian
missionary preach to a crowd in India. Among other sweet things he was telling
them was that if he gave a blow to their idol with his stick, what could it do?
One of his listeners sharply answered:
"If I abuse your God, what can He do?"
"If I abuse your God, what can He do?"
The preacher said:
"You would be punished when you die."
"You would be punished when you die."
The Hindu retorted:
"So my idol will punish you when you die."
"So my idol will punish you when you die."
The tree is known by its fruits. When I have seen
amongst them that are called idolaters, men, the like of whom in morality and
spirituality and love I have never seen anywhere, I stop and ask myself, ‘Can
sin beget holiness?’
We can no more think about anything without a
mental image than we can live without breathing
mental image than we can live without breathing
Superstition is a great enemy of man, but bigotry
is worse. Why does a Christian go to Church? Why is the cross holy? Why is the
face turned toward the sky in prayer? Why are there so many images in the
Catholic Church? Why are there so many images in the minds of Protestants when
they pray? My brethren, we can no more think about anything without a mental
image than we can live without breathing. By the law of association, the
material image calls up the mental idea and vice versa. This is why the Hindu
uses an external symbol when he worships. He will tell you, it helps to keep
his mind fixed on the Being to whom he prays. He knows as well you do that the
image is not God, is not omnipresent. After all, how much does omnipresence
mean to almost the whole world? It stands merely as a word, a symbol. Has God
superficial area? If not, when we repeat that word ‘omnipresent’, we think of
the extended sky or of space, that is all.
The whole religion of the Hindu
is centred in realisation.
is centred in realisation.
As we find that somehow or other, by the laws of
our mental constitution, we have to associate our ideas of infinity with the
images of the blue sky, or of the sea, so we naturally connect our idea of
holiness with the image of a church, a mosque, or a cross. The Hindus have
associated the idea of holiness, purity, truth, omnipresence, and such other
ideas with different images and forms. But with this difference that while some
people devote their whole lives to their idol of a church and never rise
higher, because with them religion means an intellectual assent to certain
doctrines and doing good to their fellows, the whole religion of the Hindu is
centred in realisation. Man is to become divine by realising the divine. Idols
or temples or churches or books are only the supports, the helps, of his
spiritual childhood: but on and on he must progress.
He must not stop anywhere. "External worship,
material worship," say the scriptures, "is the lowest stage;
struggling to rise high, mental prayer is the next stage, but the highest stage
is when the Lord has been realised."
Mark the same earnest man who is kneeling before
the idol
tells you, "Him the sun cannot express, nor the moon, nor the
stars, the lightning cannot express Him, nor what we speak of
as fire; through Him they shine." But he does not abuse anyone’s idol or call its worship sin. He recognises in it a necessary stage of life. "The child is father of the man." Would it be right for an old man to say that childhood is a sin or youth a sin?
tells you, "Him the sun cannot express, nor the moon, nor the
stars, the lightning cannot express Him, nor what we speak of
as fire; through Him they shine." But he does not abuse anyone’s idol or call its worship sin. He recognises in it a necessary stage of life. "The child is father of the man." Would it be right for an old man to say that childhood is a sin or youth a sin?
If a man can realise his divine nature with the
help of an image, would it be right to call that a sin? Nor even when he has
passed that stage, should he call it an error. To the Hindu, man is not
travelling from error to truth, but from truth to truth, from lower to higher
truth. To him all the religions, from the lowest fetishism to the highest
absolutism, means so many attempts of the human soul to grasp and realise the
Infinite, each determined by the conditions of its birth and association, and
each of these marks a stage of progress; and every soul is a young eagle
soaring higher and higher, gathering more and more strength, till it reaches
the Glorious Sun.
Unity in variety is the plan of nature, and the
Hindu has recognised it. Every other religion lays down certain fixed dogmas,
and tries to force society to adopt them. It places before society only one
coat, which must fit Jack and John and Henry, all alike. If it does not fit
John or Henry, he must go without a coat to cover his body. The Hindus have
discovered that the absolute can only be realised, or thought of, or stated,
through the relative, and the images, crosses, and crescents are simply so many
symbols- so many pegs to hang the spiritual ideas on. It is not that this help
is necessary for every one, but those that do not need it have no right to say
that it is wrong. Nor is it compulsory in Hinduism.
One thing I must tell you, Idolatry in India does
not mean anything horrible. It is not the mother of harlots. On the other hand,
it is the attempt of undeveloped minds to grasp high spiritual truths. The
Hindus have their faults, they sometimes have their exceptions; but mark this,
they are always for punishing their own bodies, and never for cutting the
throats of their neighbours. If the Hindu fanatic burns himself on the pyre, he
never lights the fire of Inquisition. And even this cannot be laid at the door
of his religion any more than the burning of witches can be laid at the door of
Christianity.
To the Hindu, then, the whole world of religions is
only a travelling, a coming up, of different men and women, through various
conditions and circumstances, to the same goal. Every religion is only evolving
a God out of the material man, and the same God is the inspirer of all of them.
Why, then, are there so many contradictions? They are only apparent, says the
Hindu. The contradictions come from the same truth adapting itself to the
varying circumstances of different natures.
It is the same light coming through glasses of
different colours. And these little variations are necessary for purposes of
adaptation. But in the heart of everything the same truth reigns. The Lord has
declared to the Hindu in His incarnation as Krishna, "I am in every
religion as the thread through a string of pearls. Wherever thou seest
extraordinary holiness and extraordinary power raising and purifying humanity,
know thou that I am there." And what has been the result? I challenge the
world to find, throughout the whole system of Sanskrit philosophy, any such
expression as that the Hindu alone will be saved and not others. Says Vyasa,
"We find perfect men even beyond the pale of our caste and creed."
Do you believe in a God with form or in a formless
God?
(Episode one)
(Episode one)
One of these visitors, Gadashankar, was a follower
of Keshab Chandra Sen. The Master (Sri Ramakrishna) talked with him on the
eastern veranda while I was there.
"Do you practise the brahminical rites
daily?" the Master asked him.
"I don’t like all these rituals," he
said.
"You see," the Master went on, "do
not give up anything by force. If the blossoms of gourds and pumpkins are
plucked off, their fruits rot, but when the fruits are ripe the flowers fall
off naturally. Do you believe in a God with form or in a formless God?"
"In the formless aspect," was the reply.
"But how can you grasp the formless aspect all
at once?" the Master asked. "When the archers are learning to shoot,
they first aim at the plantain tree, then at a thin tree, then at a fruit, then
at the leaves, and finally at a flying bird. First meditate on the aspect with
form. This will enable you to see the formless later.
_______________
_______________
Do you believe in a God with form or in a formless
God?
(Episode two)
(Episode two)
Since Manomohan was an ardent devotee of Keshab
Chandra Sen and the Brahmo Samaj, he was averse to idol worship. Sri
Ramakrishna understood Manomohan's attitude and said to him:
"As an imitation custard apple reminds one of
the real fruit, so the divine images enkindle the presence of God. He is
all-powerful. It is possible for Him to manifest in anything."
Manomohan, Ram and Gopal had a long conversation
with Sri Ramakrishna, and they returned to Calcutta in the evening full of
peace and joy.
Manomohan decided after that first visit to see the
Master every Sunday. On his second visit he asked Sri Ramakrishna: "Some
people say God is formless, others say He is with form, and again others call
Him Krishna, Shiva, or Kali. Could you tell us what the real nature of God
is?"
Sri Ramakrishna smiled and said: "He is sometimes
with form, He is sometimes formless, and again He is beyond both. He is
all-pervading. It is difficult to ascertain His real nature. Just as there is
nothing to compare gold with except gold, so there is nothing equal to God. He
is the cause of the gross objects as well as of the subtle mind and intellect.
For example: The same substance in its solid form is ice, in its liquid form is
water, and in its gaseous form is vapour. According to the mental attitude of
the spiritual aspirant, God manifests Himself. A jnani experiences God as
all-pervading, formless space, and a devotee perceives God with a particular
form. So, if you sincerely want to know the real nature of God, meditate on Him
in solitude. Have patience. Surrender yourself to him and pray. When the right
time comes, you will see Him."
Manomohan: "We get peace when we feel the
presence of God in our hearts; otherwise mere intellectual understanding of God
and atheism are the same."
Sri Ramakrishna: "In the beginning one should
move forward on the spiritual path holding to an initial faith (i.e., faith in
the words of the scriptures and the guru). One then attains direct perception.
There are two kinds of faith - initial and real faith (i.e., faith that comes
from direct experience). Be steadfast in the first one and then you will see
God."
The vision of the Chosen Deity is
equivalent to Self-knowledge.
equivalent to Self-knowledge.
On another occasion, Gangadhar (later Swami
Akhandananda) went to Dakshineshwar and found that the Master was in samadhi.
When he came down to normal consciousness, he spoke of God-vision and
Self-realization, saying: "One’s own Chosen Deity and the Atman (Self) are
identical. The vision of the Chosen Deity is equivalent to
Self-knowledge."
Do you know how to pray?
Sri Ramakrishna taught from his own experience, not
through knowledge acquired through books. Gangadhar (later Swami Akhandananda)
recalled:
"Once I spent a night at Dakshineshwar with
several other disciples, and the Master had us all sit for meditation. While
communing with our Chosen Deities, we often laughed and wept in ecstasy. The
pure joy we experienced in those boyhood days cannot be expressed in words.
Whenever I approached the Master he would invariably ask me, ‘Did you shed
tears at the time of prayer or meditation?’ And one day when I answered yes to
this, how happy he was!"
The Master said: "Tears of repentance or
sorrow flow from the corners of the eyes nearest to the nose and those of joy
from the outer corners of the eyes."
Suddenly the Master asked me: "Do you know how
to pray?"
Saying this he flung his hands and feet about
restlessly – like a little child impatient for its mother. Then he cried out:
"Mother dear, grant me knowledge and devotion. I don’t want anything else.
I can’t live without you."
While thus teaching us how to pray, he looked just
like a small boy. Profuse tears rolled down his chest, and he passed into deep
samadhi. I was convinced that the Master did that for my sake.
Does God listen to our prayers?
Sri Ramakrishna:
"What are you saying? You will call on God and He will not listen? He is
omnipresent and omniscient. How do you know that He does not listen to your
prayers? You have no faith, so you are doubting Him."
'Look, here is the living Shiva.’
One morning Sri Ramakrishna took me to the Kali
Temple. Whenever I went there alone I stood outside the threshold, but on this
occasion the Master took me into the sanctum and showed me the face of Lord
Shiva, who was of course lying on his back while Kali stood over Him. His face
was not visible from outside the shrine, where one could only see the top of
His head. The Master said: ‘Look, here is the living Shiva.’ I felt that Lord
Shiva was conscious and breathing. I was astonished. How potent were the
Master’s words! Up to that time I had thought that this image was just like all
other Shiva images I had seen.
Sri Ramakrishna then gently pulled Mother Kali’s
cloth and placed Her ornaments properly. When we left the temple he was reeling
like a drunkard. He was escorted to his room with difficulty and remained for
some time in samadhi. I cannot describe the details of that day – the joy the
Master poured into my heart cannot be communicated. After coming down from
samadhi the Master sang many songs in an ecstatic mood."
How can He who is the Absolute Brahman, omnipresent
and
pervading the whole universe, incarnate Himself as man?
pervading the whole universe, incarnate Himself as man?
Once in Dakshineshwar some non-dualistic devotees
came from Varanasi to visit the Master when Gangadhar (later Swami
Akhandananda) was present. He later recorded their conversation in his memoirs:
One person asked: "Sir, how can He who is the
Absolute Brahman, omnipresent and pervading the whole universe, incarnate
Himself as man?"
"You see," the Master replied, "He
who is the Absolute Brahman is the witness and is immanent everywhere. The
divine incarnation is an embodiment of His power. The power is incarnate
somewhere a quarter, somewhere else a half, and very rarely in full. He in whom
the full powers manifest is adored as Purna Brahman, like Krishna. And three
quarters of the Divine were manifested in Rama."
Why does one take so much care of his body?
To this one of the gentlemen said: "Sir, this
body is the root of all evils. If it can be destroyed, all troubles will
cease."
The Master said: "The raw earthen pots when
broken are made into pots again, but the burnt ones, once broken, can never be
remade. So if you destroy the body before the attainment of Self-realization,
you will have to be reborn and suffer similar consequences."
"But, sir," the gentleman objected,
"why does one take so much care of his body?"
The Master answered: "Those who do the work of
moulding, preserve the mould with care till the image is made. When the image
is ready, it does not matter whether the mould is kept or rejected. So with
this body. One has to realize the Supreme Self. One has to attain
Self-knowledge. After that the body may remain or go. Till then the body has to
be taken care of."
The gentleman was silenced.
How to increase our longing for God
Sri Ramakrishna: "As hunger and thirst arise
spontaneously, so does longing for God. Everything depends upon time. Mere
thinking cannot make a person hungry. In the same way longing for God does not
come simply by saying, 'Let there be longing.' Yearning is awakened in the mind
automatically when a person feels the need for God. Yearning for God does not
come until and unless a person has satisfied his cravings for mundane objects,
renounced all attachment to lust and gold, and shunned worldly comforts and
enjoyments like filth.
How many people are restless for God-realization?
People shed jugfuls of tears for their wives, children, or money, but who weeps
for God? He who longs for Him certainly will find Him. Cry for Him. Call on Him
with a longing heart. You will see Him.
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Index Alphabetical [Index to Pages]
Index Alphabetical [Index to Pages]
Spiritual life begins with symbolic worship
The goal of the Upanishadic teachings is the
attainment of the unitive knowledge of Brahman (God). This knowledge is
incompatible with rituals in any form, which naturally presupposes a
distinction between the doer, the instrument of action, and the result.
But direct knowledge of God can be attained only by
a fortunate few who are altogether free of worldly desires and attachments and
who have practised uncompromising discrimination and renunciation. The minds of
average seekers are restless and attached to the world
Hindu teachers say that spiritual life begins with
symbolic worship but in the end such worship is transcended.
According to the Puranas, to see God everywhere
naturally and spontaneously represents the highest spiritual stage. Meditation
comes second. In the third place is worship through symbols and fourth is the
performance of rituals and pilgrimage to sacred places.
According to another text, worship through images
is the preliminary stage. Next higher is the recital of Mantras and the
offering of prayers. Superior to that is mental worship, and the highest of all
is contemplation of the Absolute (God).
The adept sees God everywhere, but the weaker
devotee requires a concrete support. As the pilgrim makes his progress, he goes
from the lower to the higher form of worship. After reaching the goal, he sees
the same godhead everywhere – in images, stones, nature, in all living beings,
and in his own heart.
One of the means of gradually acquiring inner
calmness is ritualistic worship. According to Vedantic teachers, rituals, in
order to be effective, should be accompanied by meditation. Meditative worship
called upasana, is directed to the saguna (with form) Brahman (God), that is to
say, the conditioned Brahman, or to any other deity approved by the scriptures.
Upasana is described as a mental activity; the mind of the worshipper should
flow without interruption toward the object of worship.
The mechanical performance of rituals without
meditation has very little immediate spiritual value. But rituals are conducive
to deeper concentration, which has a real spiritual significance.
The physical symbols used in the popular religion
of India are classified into two groups:
- They may be natural objects such as the sun, a river, fire, or a special piece of stone.
- They may be images or pictures.
These symbols remind the devotees of certain
aspects , powers, and attributes of the Godhead; through it one contemplates
the Godhead.
All worship and
contemplation, in so far as they are mental activities, are symbolic. To see
God everywhere and to practice the presence of God uninterruptedly is not
possible for the beginner. So he is asked to see God wherever there is a
manifestation of His power, splendour, beauty and love
Om Tat Sat
(Continued...)
(My humble salutations to Swamy Vivekananda, Swamy Chetananada and the
Devotees for the collection)
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