Kathamrita By Swami Chidananda

Kathamrita - Swami Chidananda

Kathamrita - Swami Chidananda Try to meditate on the Supreme Divine Spirit, let us sit erect, close our eyes and turn the mind inwards. Let us not allow any thoughts to interfere. During these few moments let us take our mind towards the Divine who is shining in our heart in all glory. Let us place ourselves wholly at the heart centre. Let us pray for the welfare of the whole creation. Peace, peace, peace be unto all. Stapakayaca Dharmasya,Sarva dharma svarupine, Avatar Vrishthaya Ramakrishnaya te Namah.

Let us offer our salutations to Sri Ramakrishna the embodiment of all religions, who came to integrate all religions of the world. Asato Ma Sad Gamaya, Tamaso Ma Jyotir Gamaya, Mrityor Ma Amritam Gamaya, Om shanti, shanti, shanti.

Let us pray to him to lead us from the darkness of ignorance to the light of knowledge, from the unreal to the real, from death to immortality. Peace, peace, peace be unto all. Master Mahashay who had recorded all these teachings, whenever he would come and visit Sri Ramakrishna, he would hear his words or wisdom. He would literally get thrilled every moment. This great opportunity of meeting Sri Ramakrishna completely transformed him. He became completely a different person from the day he stepped into the Dakshineshwar temple garden. It was an amazing experience, and a great turning point in his life. He was a householder suffering from all the worldly problems at home, he was undergoing a kind of tension in the mind. He was not at all peaceful. He was very worried about the

situation at home. He was living in a joint family with relatives of different temperaments, the family members would clash often, and as a result of this there was no peace at all. He was deeply thinking about how he could get over the depression he was facing, that was caused by restlessness. While he was taking a walk with his friend, his friend suggested that they go to the temple garden of Dakshineshwar where a Paramahamsa lived. People said he was completely God intoxicated and that they felt very happy in his presence. Master Mahashay agreed immediately. That visit completely changed his outlook and life. It taught him how to live in the world and at the same time not be tainted by worldliness. He learnt how to live in the world and at the same time not be connected with this world. He realised that nothing belonged to him. He began to see that the whole creation, every bit of it, belonged to the Supreme Divinity. Therefore, there was no need to claim to be a possessor of anything, whether it be property, children, wife, friends or relatives. This was the first time he learnt to understand the value of non attachment. It is only when we practise non - attachment that we would be able to express love in its purest form. Where there is attachment love is always tainted with some motivation, or selfishness. Pure love is however beyond all these considerations. When he saw Sri Ramakrishna, and he was listening to his words of wisdom, he became speechless. He felt as he was in the holiest of holy places. He felt he was sitting in front of the very personification of knowledge, who was talking to him. He also felt as if the Divine Lord Chaitanya Mahaprabhu, who was one of the incarnations, who had been very famous during that period, particularly in Bengal. He felt Sri Ramakrishna was none other than Chaitanya Mahaprabhu himself. He felt that Lord Chaitanya himself was singing the names and glories of the lord. This made him overwhelmed with joy.

For the first time, he experienced a glimpse of peace. What peace really meant, he felt it. He realised the value of peace all the more, because his mind had so far been restless, and always disturbed. He felt as if he had come into a new world. His angle of vision completely changed. He was very happy as a result, and he felt grateful to his friend, for having brought him here. This opportunity made his life blossom in the right way. Sri Ramakrishna himself said that the Divine descends and comes down to the level of human understanding just to give them an opportunity, to turn to spiritual life. Those who make use of this opportunity are saved. If they do not avail of this then they would have to wait for many long years to come, or even several births. Here the stress is laid upon the opportunity. Everyone gets such opportunities. How do we recognise such grace? When such opportunities are given to an erring man, we can be sure that God’s grace is flowing. If you do not avail of such an opportunity, it means you are not ready to receive the grace, though it is flowing. Last time I narrated how I myself Got this opportunity to enter the spiritual stream. I was a college student. I had not studied anything about Sri Ramakrishna, Holy Mother, of Swami Vivekananda. It so happened, that I got a room as accommodation, in a place which was situated very close to the ashram in Bangalore. The ashram was at a walkable distance of just five minutes. The spacious compounds with hundreds of mango trees, attracted my attention and pulled me as it were. As soon as I entered the compound, I felt joy, and more joy. I myself could not understand this joy. I felt peaceful with the vibrations of joy all around me, to the fullest extent. I was walking along enjoying the beauty of the trees, and then I saw a cow lying there happily. The name of the cow was equally wonderful. It was named, Tyagi. This cow used to give 20 litres of milk, at a time, daily. This scene added to my joy. I kept

looking around, till I finally came and met the Head of the ashram, the President, Swami Yatiswaranandaji, that changed my whole life. Just a single glance, from him! Sri Ramakrishna’s power was working through him. How he greeted me with a smile. I had never met him before, but in the very first visit, the way he treated me, as if I was very close to him, and not a stranger. I could feel a spiritual affinity towards him, and an irresistible attraction towards something very spiritual and divine; what in sanskrit is called manda smita, a benign smile. He spoke very lovingly to me. His words of expression were amazing. They thrilled me and then he remarked, while taking me inside his room and looking at me a while, he said ‘You must join the Ramakrishna Order’ and it worked well. It was only through his grace, and the grace of Sri Ramakrishna, that it was possible for me to take up this spiritual life, which is incomparable. He put me on the right track, and now it is for me to do intense practise and go onwards from joy to joy. This is the way I felt. And I often think how Sri Ramakrishna provides opportunities to everyone. If only we are a little careful, if only we are a little watchful, if only we are a little sincere, if only we are a little serious God is always there ready to help us, ready to take us! Like the Mother who takes the child in her arms, the Supreme Divine is more than a million mothers. The Divine does not reject anybody. You can see in the life of Sri Ramakrishna and the Holy Mother. Let anybody come, no one is rejected. Holy Mother would accept anybody that would come to her; she would digest all the poison of anybody. What is this poison? Many people commit atrocious crimes, or sins, that is poison. Like Lord Shiva who could hold the poison in the neck, holy Mother removed all the poison, and made people good. A dacoit became a devotee. Can you imagine? Anybody who came to the Holy Mother was transformed. Holy Association is very important. The more

we come in contact with Holy company the better, because worldly attractions are so damaging. They delude us, and finally make us victims to such false attractions. Last time a number of you shared your experiences about how you’ll came to the life of Vedanta, which is so wonderful! Anybody can practise Vedanta, in any country, whether America, India, Russia or China. We must know that not even a leaf moves without the help of the Divine power. You must understand that the opportunity you have got is very precious. Take it that it has happened by the grace of the Lord, and then you will feel that you are blessed. Why is it that we do not enjoy peace? It is because we have diluted spirituality. We are compromising in every sort of way. Do you want the truth? If you do, you must never compromise. Be ready to face anything, but never compromise with truth. Then you are sure to make progress and achieve your goal. Not after death, but in this very life. That is what we want, Jivan Mukti, liberated while living. That is what Acharya Shankara would often say, that he had realized Brahman and everyone also could realise Brahman, provided we followed the truth. We should also take up the spiritual life with full vigour. We should maintain that quality, that inspiration, so that we do more and more spiritual practises, and feel a love towards God. Loving God means loving everyone, whosoever it may be. The more we love others, the more we love God himself. Sri Ramakrishna himself says, that nobody needs to run away from the world. We need to only live in the world. The boat must be in the water, but water must not be in the boat. That is all that is needed. If you are capable of living in the world in that way, it is wonderful. It means we should always think of the Divine Supreme, in all our activities. When we think of the Divine, it means we

should maintain a certain level of purity and perfection. That is very important. Unless you maintain a purity and perfection, you will not be able to experience peace and joy. God is the very personification of purity and perfection. Once Mahapurush Maharaj, one of the direct disciples of Sri Ramakrishna he just passed one of the rooms where the novices lived. He found a particular room was unkept and dirty. He asked his attendant to get the room cleaned. And then he said that a person who does not know how to keep his room neat and clean is neither a monk nor a householder. How can he expect any spiritual progress in life unless he pays attention to cleanliness and purity in every respect? The next day, he enquired if the novice’s room had been cleaned. They used to pay attention to very minute details. Similarly, if a work had to be done, it had to be done with the utmost devotion. Whether it be office work, shopping, or any other work, if it has to be consecrated, it has to be done in a spirit of dedication, and then perfection has to follow. I should be able to do work to the best of my capacity. Perfection should pervade, in and through all our activities. It is true that householders have a lot of duties to perform, but they should also know that it is their duty to think of the Lord also. I would like to ask you a question, why is that duty given the last priority? You should give prayer and meditation the first priority and then perform whatever activity you want to perform. That would then be wonderful. We should not neglect prayer and meditation and do other things. Otherwise those duties that you perform will instead of liberating you, they will bind you more and more to worldly things. That is why the idea of God is associated with all our activities, whether it be eating, in bathing, in doing anything, we repeat the name of the Lord. Even when we cook we offer it to the Lord, and then we partake of it as consecrated prasadam. From the beginning of the day, to the end of the day, we

should carry on our activities in such a manner that they help become helpful for our spiritual progress. I should be careful that I do not harm anybody, and that I should not insult anyone. If I insult anybody I am insulting the Lord himself. Therefore, we must carry on the work in that spirit. Sometimes in order to execute the work we may have to make a show of our temper, but we must immediately come and pray for the welfare of all beings. We must not nourish any ill-feelings towards anyone. But in the final analysis even a show of temper should not be there. Kāma eṣa krodha eṣa, rajo-guṇa-samudbhavaḥ; mahāśano mahā-pāpmā, viddhy enam iha vairiṇam. Kama and krodha, are the arch enemies. It is they that rob an individual of their divine treasures. Therefore, it is very important, that we try to get rid of kama and krodha. Sri Ramakrishna clearly speaks about the spiritual power of the divine name. It is so remarkable; the divine name itself is God. All powers are inherent in the divine name. If we repeat the divine name, with full faith and determination surrendering everything to the divine we must have the good experience of having repeated the divine name. Sri Ramakrishna gives a great importance to the repetition of the divine name. We should constantly repeat the divine name in order to develop a taste for repeating the name for a long period of time. We should develop a love for the divine name. Once we begin to love repeating the divine name then we will enjoy tremendous peace and joy. That is what Sri Ramakrishna said that when you hear the name of Hari or Rama once, if you shed tears and your hair stands on end then you can know for certain that you need to no more perform such devotions as the sandhya any more. Then alone will you have the right to perform no rituals, rather rituals will drop away by themselves. What is the purpose of rituals? It is only to make our mind

deeply involved in the divine Spirit. Once we are able to fix our mind and repeat the divine name, then rituals will be necessary no more. Then it will be enough if you repeat the name of Rama or Hari, or even simply Om. That is how Sri Ramakrishna explains the Divine name. I would like to make some comments on the importance of repeating the divine name. What exactly is it? Almost all saints, give repeating the divine name a great deal of importance. It is one of the easiest spiritual practises. One does not need to undergo any rigorous discipline for repeating the divine name. However, we must do this practise sincerely. That is what is needed. We must know what is the divine name? The divine name is made up of nothing but divine bliss. You must clearly imagine this. When you repeat the divine name, you should feel more and more joy. We should associate the divine name with joy. It is the symbol of God on earth. We have not seen God, but in order to achieve our target of having the vision of God we need a symbol by means of which we can easily reach God. The divine name is a symbol of God on earth. It is the holiest thing in creation. God and his name, are the obverse and reverse of the same divine being. Sri Ramakrishna has mentioned that Bhagavan, Bhakta, Bhagavata (the Holy Scriptures) they are three in one. There is an indivisible unity between the three. Once we know this we will like to repeat the divine name. The divine name is the connecting link between Purusha and Prakriti i.e. between the Soul and the Mind. Let the mind stick to it in order to gaze into the Soul, then you will see it will make wonders happen. We all talk about contemplation. Why is it not possible to keep the mind in contemplation? That is because we are not following the procedure of repeating the divine name properly. Contemplation comes to stay when the divine name penetrates the hidden layers of the mind. Thus, we can now understand the importance it is to repeat the divine

name. Once a disciple approached a saint, and then in the course of his talks with him he asked him a question, “O Master, in the present times several machines have been invented that have made life very easy, comfortable, and enjoyable, my question is has any saint invented a machine that makes it easy for the common man to reach the holy feet of God?” The question though it is simple, it is very significant. The Master was a realised soul, so he could clearly understand the problem of the disciple. He immediately replied, “Yes, the saints have long ago invented such a machine. The name of that machine is the divine name! It is a wonderful machine, which is universally available at any place, and anywhere. It is priceless in every sense! Everyone knows how to use it, it never rusts or gets old, it is always fresh. Its’ parts do not wear out, and it needs no repair. It never gets out of order anytime like other machines. Its’ patent is with God alone. He who takes the name of God gets the divine experience without the struggles of spiritual life.” We can see all saints have given repetition of the holy name a lot of importance. Even in the case of the Holy Mother Sri Sarada Devi, her whole life was one of continuous repetition of the divine name. You can study her life. Every day she would repeat the divine name several thousand times, while busy doing hectic household work. Despite innumerable problems and difficulties, she would every morning get up at three o’clock, and go to the Ganges for a bath, and then come and sit for meditation for three hours at a stretch. She did this unto her last day on earth. She would not miss a single day. She would repeat the name of God several thousand times. This practise made her enjoy divine bliss always. She would be in an ecstatic state of mind every day, though she would not show it outwardly. She was always full of peace and contentment. That motherly love was always gushing forth towards the entire humanity. This was

possible because of the realisation she god due to the repetition of the divine name. She would often advise all the aspirants who would come to her to repeat the divine name. However, in spite of her instructions, and though she had given them the mantra, many people would not repeat the divine name. They would only give several excuses. How could they expect peace in their life, it they are unable to repeat the divine even for a few minutes in a day? There is an interesting story I would like to tell you in this connection. This happened in India. There was a couple, a husband and wife. They had three children and they were living in a village. It so happened that the entire village was affected by the outbreak of plague. All the villagers were in great distress and many people even died. The three children of this couple also expired due to the epidemic. The couple was deeply grieved as they were now left alone. They did not know what to do. They felt they had lost everything as the children whom they loved very much were no more. The entire world appeared distasteful to them. That was their mental condition. They approached a holy man seeking consolation. After hearing them, the saint said, “Do not worry about what has happened. Everything happens according to the Divine will. You now try to love God as your own child.� The saint gave them a divine name and asked them to repeat it as many times in a day as they could. He advised them to develop a love for the name. He said they would see the effect of such a practise in the course of time. They felt very happy on receiving the instructions of this holy man. He spoke so lovingly and forcefully that they were inspired to repeat the divine name in all seriousness and sincerity. Though this practise was rather difficult in the beginning, by persistent practise it became possible for them to repeat the divine name for several hours a day. One day, both the husband and wife were both talking as they sat

outside their house. They were talking about the power of the divine name, and what it meant. They were discussing about how the saint had advised them to love God as their own child. The wife was very earnest and particular about repeating the divine name. As she spoke, she closed her eyes and immediately felt a deep peace and bliss inside. She then had a vision of the deity whose name she was repeating every day. She was then overwhelmed with joy. This happened not after many years, but just six months after she had received the name from the holy man. She had the vision of the Divine Lord and thus became blessed. She did not undergo any rigorous discipline of any kind. She just repeated the divine name with all shraddha, earnestness and love. That was when she realised the real meaning of love. She realised and began to feel that the entire creation was nothing but the Lord himself. That is how we should take up the practise of chanting the divine name with all seriousness and sincerity. M. looked around him with wonder and said what a beautiful place, what a charming man! How enchanting his words are? I have no wish to move from this spot. After a few minutes he though, let me first see the place, then I will come back here and sit down. As he left the place with his friend, her heard the sweet music of the evening service coming from the temple. The sound of the gong, the bell, drums and cymbals. He could hear the music from the Nahabhat too, at the southern end of the garden. The sounds travelled over the Ganges floating away and floating into the distance. A soft breeze of spring was blowing, laden with the fragrance of flowers. The moon had just appeared. It appeared as if nature and man together were preparing for the evening worship. M. and his friend Sidhu visited the twelve Shiva temples, the Radhakanta temple and the temple

of Bhavatarini. As M. watched the evening service, before the images, his heart was filled with joy. He was in a great spiritual mood. First, he had seen Sri Ramakrishna, that itself had a tremendous effect on him, and the environment and the surroundings only enhanced that feeling. On the way back to Sri Ramakrishna’s room, the two friends talked. Sidhu talked M. that the temple garden had been founded by Rani Rasmani. He said that God was worshipped there daily as Kali, Krishna and Shiva, and that within the gates of this place, many sadhus and beggars were fed daily. When they reached Sri Ramakrishna’s door again, they found it shut. M. who had been trained in English etiquette would not enter a room without permission, asked Brinde the maid who was standing outside, “Is the Holy man in?” Brinde replied, “Yes, he is in the room.” M. asked, “How long has he lived here?” Brinde replied, “Oh! He has been here a long time.” M. asked, “Does he read many books?” Brinde, “Books? Oh dead, No! They are all on his tongue.” M. had just finished his studies in College, and it amazed him that Sri Ramakrishna read no books. M. “Perhaps it is time for his evening worship. May we go into the room? Will you tell him that we are anxious to see him?” Brinde, “Children, go in and sit down.” Entering the room, they found Sri Ramakrishna alone, seated on the wooden couch. Incense had just been burnt, and all the doors were shut. As he entered, M with folded hands, saluted the Master. Then at the Master’s bidding, he and Sidhu sat on the floor. Sri Ramakrishna asked them, “Where do you live? What is your occupation? Why have you come to Baranagore?” M. answered all the questions and he noticed that now and then the Master seemed to become absent minded. Later he learnt that this mood was called Bhava or ecstasy. It is like the state of the angler, sitting with the rod. When the fish comes and swallows the bait and the float begins to tremble, the angler is on the

alert. He grips the rod and watches the float steadily and eagerly and he will not speak to anyone. Such was the state of Sri Ramakrishna’s mind. Later M. heard, and even himself noticed that Sri Ramakrishna would go into this mood often after dusk. Sometimes, he would become totally unconscious of the outer world. M. asked, “Perhaps you want to perform your evening worship.” Sri Ramakrishna said, “Come again!” On his way home, M. began to wonder, who is this serene looking man who is drawing me back it him? Is it possible for a man to be great, without being a scholar? How wonderful it is! I should like to see him again. And after all he himself had asked me to come again. So, I shall go tomorrow or the day after. M’s second visit to Sri Ramakrishna took place on the south-east veranda, at 8 o’clock in the morning. Sri Ramakrishna gave the first impression of how a god intoxicated person would be. Anybody who came in contact with Sri Ramakrishna would feel immensely peaceful and be transformed. Master Mahashay and his friend had the very same experience. This was particularly so in the case of M. He was amazed to see Sri Ramakrishna in that ecstasy. What a glorious thing it was. And with what tremendous love and affection, Sri Ramakrishna invited him to come again. That one visit was the starting point in his spiritual life. His whole life was transformed and made spiritual. Though he lived in the world he belonged more to the world of the spirit, than to the world. He could enjoy every day due to the spiritual nectar coming from Sri Ramakrishna himself. All the different systems of philosophy were explained in the simplest way through the most practical examples and parables. Sri Ramakrishna demonstrated the whole truth of the scriptures in his actual life. Sri Ramakrishna’s life is nothing but religion in practise. He was intensely religious, and intensely spiritual. He loved everyone. To him the entire humanity, everybody was a child of the divine

Mother Kali. This first meeting with Master Mahashay stirred him very much. He became very indrawn. To him spiritual life became more important than the so called worldly life. This is the conclusion he came to. He learnt many things at the feet of Sri Ramakrishna. Though he lived as a Householder, at the same time he was also one of the finest devotees. M’s life was an example to show showed that a Householder also can have direct access to the Divine Spirit. We will see later how Sri Ramakrishna always advised Householders and taught them how to keep the divine lamp always burning in the house. This is very important. The first and foremost thing is that as soon as we get up from the bed, immediately after our bath, we should go to the shrine and light a lamp and offer incense and then offer salutations to the Lord. This is the first thing you must do. Then you may talk. This is the tradition which you must keep up. You will then see the wonders it works. I have myself seen people following this tradition. When I was in Bangalore, I once had to staying overnight in a devotee’s house. I got up as usual at 4 o’clock and was thrilled to see, that the lady of the house had already woken up, and after a bath she had lighted the lamp and incense sticks and after offering her salutations to the Lord, she was quietly praying. In the silent house, before 5 o’clock she continued to pray, and then alone did she enter the kitchen. Our problem however whether due to ignorance or some other reason; is that we often do the first thing last. God and spiritual matters are our last priority. That however, should not be. Sri Ramakrishna created such a great impression of Master Mahashay, that he felt like coming again and again. Even if he missed coming for a day, he would become very uneasy. The entire life of Master Mahashay became very blessed.

Discourse 3 This peace chant contains the most sublime message of the Upanishads. Sri Ramakrishna came to show us the way to achieve our Goal. He came to show us the way out of the darkness of ignorance. He gave the light of spiritual knowledge. Whoever comes in the orbit of this light of spiritual knowledge, will be able to live his life without being troubled by darkness. The darkness will no more exist for a person who has received the light of this spiritual knowledge directly from Sri Ramakrishna. He has literally come to lead us from our worldly way of living, to a spiritual way. He has literally given a turn to our approach. He has fixed the goal and he is the living guide of all the aspirants in the world. Whoever reads the Gospel, he must see that divine light. Sri Ramakrishna worshipped the Divine Mother, and whole creation is in the hands of the Divine Mother. Nobody can go away from this creation without experiencing the grace of the Divine Mother. Sri Ramakrishna propitiated the Divine Mother and he taught us how to look at this world. The whole world is the abode of the Divine Spirit, the VishwaAtma. The whole universe is the body of the Divine Spirit. That only means that the whole world is consecrated. Sri Ramakrishna takes us to that standpoint. When we are near the Mother, we need not worry at all as Mother is there to take care of everything. And she does! She knows the manner in which she has to look after her children. If we just look at the Divine Mother, she will appear all the more graceful, and she embraces us, saying this child is coming to me, probably the child needs something. Sri Ramakrishna shows us how to pray to the Divine Mother; how to concentrate and meditate. We need to put only one step forward, and God will approach us taking nine steps. Sri Ramakrishna puts in a

figurative way, a relative sense. He is just trying to explain the phenomena of how we need to come closer to the Divine Spirit. If we hold on to the spiritual message of Sri Ramakrishna, we will gain immortality. We do not need to take care of liberation. Sri Ramakrishna will take care of it. This peace chant, Asato Ma Sad Gamaya, Tamaso Ma Jyotir Gamaya, Mrityor Ma Amritam Gamaya, Om shanti, shanti, shanti;

This is the theme of the Upanishads. Sri Ramakrishna came and literally fulfilled all these prayers. If we literally sit in the huge ship of this incarnation Sri Ramakrishna, this ship automatically takes us away to the other shore. Last time we read certain passages, of how Master Mahashay was greatly influenced. How his whole personality was treated by Sri Ramakrishna. When he came to the temple garden of Dakshineshwar, many surprises awaited him. The first surprise was the remarkable serenity and sincerity, and the remarkable divine glory that manifested through the personality of Sri Ramakrishna. He was literally in raptures. All the hair on his body stood on end, feeling immense joy as if he were in the spiritual heaven. That was the first surprise. He had churned his whole being as it were and become aware of the reality behind this changing world. The second surprise was that the cooling effect of the divine vibrations on him. He felt peace within him. He had wanted it very much but he had not known how to get it. That peace was given to him by Sri Ramakrishna. As soon as he stepped into the place where Sri Ramakrishna was seated, he felt complete peace. Another thing that surprised him was, the fact that he never thought anyone could be great without formal education. How could the intellect be well developed without formal education that we get from schools and colleges? There is

no doubt that the books contain true knowledge. But here was a person without any kind of formal education, who was a storehouse of wisdom. He had acquired the supreme knowledge, by which everything could be known. The Rishis had thousands of years ago said in the Upanishads, that we do not need to aspire for an education that does not help us gain the truth. They asked us to aspire for divine knowledge by any means whatsoever, and after we had got it, we would get everything. That is exactly what Sri Ramakrishna practised in his life. In his life he authenticated all the teachings of the Upanishads. Another thing that surprised him, was the tremendous an irresistible attraction the he felt for Sri Ramakrishna at the very first meeting with him. Sri Ramakrishna had become the divine magnet and any person who came in his presence was effortlessly drawn towards him. Nobody would go without being drawn to him and experiencing peace and joy. For the first time he experienced the tremendous love that was coming forth from Sri Ramakrishna. It was infinite love, a love without any barriers. It was greater than the love coming forth from a million mothers. This love pacified the entire personality of Master Mahashay. That pure divine love was expressed in the most wonderful way. When Master Mahashay was about to take leave, Sri Ramakrishna asked him very tenderly and affectionately to come again. Master Mahashay was completely overwhelmed by this experience. It is my observation, that the whole Gospel is full of nectar. It is for us to sip that nectar and become blessed. We have all come to Sri Ramakrishna and we are all trying to think and act according to the teachings of the Master. He is all willing to help us in so many ways. And this is one important way. The Vedanta society is meant for you people. Why don’t you utilise it to the maximum extent possible and derive spiritual benefit from it? You should only come here, for the

purpose of spirituality, and nothing else. Strike everything else off. You wanted spirituality, and now you should come to the society and go and take a bath in the spiritual waters of Sri Ramakrishna. This society is meant for that purpose. This society is meant for meditating upon and thinking again and again and trying to understand the deep teachings of the significance of the teachings of Sri Ramakrishna. To be spiritual we need to become more and more humble. Everyone is entitled to take the spiritual path. You must never complain that you are householders and that you have several problems. Do not talk of the list of problems you have. Enough of that! Why don’t you think in another way? Ask yourself. What did I do today? How many good thoughts have I thought? To what extent have I been able to practise the teachings of Sri Ramakrishna. To what extent am I coming closer to him? If we think in this way, we will be saved from all terrible situations. Everything will be taken off by Sri Ramakrishna. We have nothing to worry about. Total surrender, is very important. I have spoken about some aspects of the divine name. How it is very efficacious and powerful. Sri Ramakrishna himself would day and night be calling on the Divine Mother. How day and night he would sing to the Divine Mother. He had a wonderful voice. We call it Nada Brahman, Brahman in the form of sound. That was the idea behind why children in India were named after the divine. We must somehow, be able call on the divine name. It could be the name of any God, whether Rama, Krishna or Radha. Just by recalling the name, there is a possibility of turning inwards. The aim was that we should never forget the divine amidst the tension of all worldly activities. Today, however people think it is derogatory to give their children a name after the divine. They prefer to

give their children different names, sometimes with no meaning at all. Sometimes they name their children after some film stars. They would like to recollect the name of the film star rather than the divine! Then how can you expect peace? How will you get rid of bondage unless you take the right steps at the right time? It is the first and foremost responsibility of parents to live a spiritual life, and the children will follow automatically. The parent must provide what is the very best in them, and there their responsibility ends. Then it is for the child to develop in its own way. We must understand this and live carefully. In this context I would like to mention, that in Indian tradition, nothing is secular, everything is spiritual. Spirituality begins right from the time of the very conception of the child in the womb. Can you imagine this? Suppose a couple wants a child, the Rishis in the scriptures have clearly stated in order to have a good child you must exercise some discipline for a certain length of time. The effect of that discipline would be reflected that the child born to the couple. Everything was taken care of step by step. Even after the child was born we name the child after the divine, in order to remember the divine more often. The tendency of the mind is to forget the divine. We should make the mind strong so that it does not go down. That is an important thing to remember. The divine name has all the power. The only thing is that we must take up the repetition of the divine name with sincere love and devotion to the Divine Lord. Then he will provide you whatever you need. To be satisfied with whatever God has provided you. That is a great spiritual quality. Santushto yena kena chit. Lord Krishna says, that my devotee is one who is satisfied with whatever he has got. Let us develop our spiritual personality. Let us prepare the ground. The mind is the ground. At the moment the ground of the mind is full of pebbles. We need to remove these pebbles. We need to first clean

the mind and then we need to sow the seed of the divine name. Then it will grow wonderfully well. Sri Ramakrishna himself has explained on many occasions about why he had to bear suffering. The first cause of suffering was because of the spiritual awakening. Sri Ramakrishna himself did tremendous spiritual practises before he realised the truth. In fact, it is really surprising how his body survived. The kundalini shakti, or spiritual power which is in all of us, when it is aroused; it leads to tremendous reactions on the body. In fact, Sri Ramakrishna himself suffered from a severe sensation of burning all over the body, of which he could get no relief. He would go and immerse his body in the Ganges to relieve his suffering. It was only after Bhairavi Brahmani came, that this suffering was relieved. She told him, that he had nothing to worry about, and that this burning was due to his spiritual realisations. The tremendous activity in the mind led to these reactions in the body. Though in the ordinary sense Sri Ramakrishna appeared to be suffering, he was not suffering at all in the real sense of the term. He was always cheerful and he would speak for hours when people came. A man who was suffering would not do that; he would lie down in bed instead. The second reason for Sri Ramakrishna’s suffering was, suffering keeps the mind of a divine person in the world. Otherwise their mind will not come down at all; it would prefer to be in the state of Samadhi. Suppose a person is in a deep state of sleep without dreams. If someone would come and wake up such a person, he would get annoyed. He would not like to be disturbed and brought down from such a deep state of sleep. Then what to speak of a person who is in a high state of divine realisation. Why would such a person want to come back to this cage of the body? But Sri Ramakrishna had a mission. He had to give this

spiritual message to the whole world. Otherwise how would people know? Therefore, in order for people to know, and in order to keep his mind at the level of the world, this suffering came to him. There was another reason for this suffering. Sri Ramakrishna would receive some of the sins committed by the devotees in order to purify them, bless them and bestow his grace on them. He would receive their impurities and burn them. Those impurities are burnt in the form of suffering. In fact, it is mentioned in the Great Mater, that when Mathur Babu’s wife fell sick due to dysentery, which was very acute. Many doctors came and treated her, but there was no sign of recovery. She was becoming weaker and weaker, till the point came when people feared she would live no more. At that point Mathur Babu came running to Sri Ramakrishna and begged the Master to cure his wife. He appealed to Sri Ramakrishna saying, “Oh Master, my wife is suffering terribly. Without your intervention and grace, no one can save her. The doctors have lost all hope. She may pass away at any moment. I am here to serve you, and it is my privilege to serve you. However, if my wife passes away, I feel very disheartened, as I will not be able to serve you in the same way anymore.” Mathur Babu, appealed to the Master in several ways, till finally Sri Ramakrishna agreed, and asked him to go assuring him that this wife would be alright by the grace of the Divine Mother. There was no difference between him and the Divine Mother. They were one and the same. Sri Ramakrishna was however free from any trace of egoism. He would always say, that by the Mother’s grace alone everything is done. And it would be done. When Mathur Babu went after this spiritual medicine had been administered, he saw his wife recover slowly. Within one week she became completely normal. However, due to that, Sri Ramakrishna suffered for months from stomach trouble. He himself said, that his body had to suffer in order to

burn the suffering that would have come to Mathur Babu’s wife. There are so many ways to explain why Sri Ramakrishna suffered. Another important point to note here is, we should ask ourselves how we react when suffering comes. Why should it perturb us? I am not the body, I am the eternal Self. Due to the laws of nature, the body is sick sometimes, and sometimes it is good. Let the laws of nature act. But I am completely satisfied, peaceful and happy as I am. Even if suffering came Sri Ramakrishna would never stop uttering the name of the Divine Mother. Sukha dukha same kritva labha-alabho jaya- ajayau. Sri Krishna says in the Gita, that sukha and dukha, happiness and misery are very natural. They come in life, but we must maintain our equanimity in all these changing states. Sri Ramakrishna came to demonstrate these spiritual qualities. She showed that he was not disturbed by suffering. He had the power to cure cancer, but he did not use that power. He could have prayed to the Divine Mother. If he could pray to the Divine Mother to cure Mathur Babu’s wife could he not pray to the Mother to cure himself? He could have done it, but he did not, because he did not want to give the body any importance. He did not want to lower his mind and bring it down to the level of the body. He did not want to tell Mother, that this is my body, please cure it. He did not want to say that. This is not my body, everything is Mother’s. Let her do as she wills. I will not ask for anything. He had this supreme renunciation. He was a Master of renunciation. He came to teach us renunciation. There is a very interesting incident in the life of Nag Mahashay, a very great devotee of Sri Ramakrishna, when he would take prasadam, he would even eat the leaf on which the prasadam was served. That was the level of his devotion. Once he came to visit Sri Ramakrishna when he was down with cancer in Kasipur garden. Nag Mahashay came very close to the Master and

enquired about his health. The Master wanted to test him so he replied, “Oh I am suffering due this sore in the throat that is not curable. What can be done? Do you have any medicine to cure it?” (Nag Mahashay was a doctor). Nag Mahashay replied, “If you permit me, I will take this disease.” Sri Ramakrishna knew Nag Mahashay had that power to take the disease of Sri Ramakrishna and suffer himself, thereby relieving Sri Ramakrishna. He was ready to sacrifice his life for the sake of the Master. Then the Master stopped him, and said, “I know you can. I had asked you this question only in order to test you. Please do not cure me.” He prevented him from curing him. Sri Ramakrishna wanted things to follow their natural course. He did not want to apply his spiritual power in life. This is something we need to learn from. It teaches us how to live in life, that even in the most difficult circumstances we should remain spirituality, under all such trying circumstances. It was in order to show that, that Sri Ramakrishna suffered. He suffered in order to teach humanity. Why did Lord Christ suffer? Why was he crucified? He was an embodiment of compassion and spiritual powers, but he never used them. Why? Because he had that very special spiritual quality called shama, in sanskrit, meaning forgiveness. In order to set an ideal before us, Sri Ramakrishna lived that way. One can be human, and at the same time one can be divine. This combination of humanity and divinity was what we saw in Sri Ramakrishna. If he heard that someone was in trouble, or that someone had passed away; he would shed tears. He would say, I am human; I am not a dry monk. But at the same time, he could transcend his mind. We must learn this. Even all the direct disciples of Sri Ramakrishna how they suffered. They suffered due to their love for humanity. They suffered because of the Masters love for them, and their

love towards the Master. That is the way I understand why Sri Ramakrishna suffered. Sri Ramakrishna is a model, and every model should be perfect. In order to show such renunciation Sri Ramakrishna showed how we could live such a life. Even though he was married, Sri Ramakrishna and Sri Sarada Devi lived a life of purity and perfection, they never came down to the physical level at all. This does not mean everyone should be like them. Sri Ramakrishna himself explained. We have given you a mould, but you can after having two children, live like brother and sister, and devote your entire time towards your spiritual upliftment. There is no doubt, when you live at home, the mind does get pulled down and one is forced to do certain things. However, if you have a spiritual attitude, you will not be caught in the name of attending to your needs or doing your duties. You need to be very careful, in order to avoid getting caught in the illusion that I am doing this, or I am doing that. When I identify with my duties, I am bound to suffer. I cannot expect peace unless I learn to disassociate from things. That is why the philosophy of non-attachment is given in the Bhagavad Gita. Do everything well, but do not get caught in the mesh of activity. That is why Sri Ramakrishna warns householders and teaches householders in the Gospel how they should live. We should not imitate others. If we see some devotees going to the Vedanta Society only on weekends, we should not think what people will say if I go daily. If I think an action is correct, I should do it immediately. I should not imitate others. Sri Ramakrishna also asked householders to practise internal renunciation. What is the meaning of renunciation? Renunciation means the mind aspires for the Divine alone, and nothing else. The mind is attached to the Divine. I want Sri Ramakrishna, and I am doing

everything for His sake. When I try to spiritualise my duties, my priority is to develop my spiritual personality and not to run after the things of the world. That is the way. Unless we are careful and watchful, what we consider as a duty, may in fact not be conducive. It may not lead us to liberation. A person may think it is his duty to go to the office, as he is being paid a salary, otherwise who will look after his wife and children. So, his first priority is to do the job, for the person under whom I am working. So, a person’s conception of duty begins from there. But nobody thinks of their duty towards God. Who gave birth to you? How could you have got this body without the grace of God? Why don’t we consider this also as our duty? In fact, devotional practises should be given the first priority. Our focus and attention must be on the Divine and our spirituality. Do everything in the name of the Lord and offer everything to him. If you have that attitude, you will not commit any mistakes, and nor will you injure anyone and nor will you be disturbed. There is no doubt that sometimes, in order to uphold spiritual values, you may have to pass through difficulties. That in fact is the test. Are you able to pursue the spiritual path despite facing all the difficulties? Sri Ramakrishna’s father, Kshudiram passed through terrible difficulties. He had to leave his own home with his wife and children with nothing, because a false suit had been filed against him by the Landlord, because Kshudiram was not willing to give a false witness. This wealthy landlord, wanted him to bear false witness, but Kshudiram refused. This made him very angry, and he filed a false suit against Kshudiram. He even bribed the judge, as a result of which the Order was passed in favour of the wealthy landlord. As a result of this, the house and landed property of Kshudiram was taken away by the landlord and he had to leave the village.

It is very difficult to get rid of the unreal. This is because ordinarily, we are deluded by ignorance. We always tend to think what is wrong is right, and what is right is wrong; the unreal as real and the real as unreal. That is why we suffer from various troubles. Our buddhi lacks sufficient training. We believe that we can get wisdom just by going to school or college, or by mere scholarship. That is not so. There are so many scholars in the world, but scholarship does not remove ignorance. In fact, a scholar may be more ignorant than the others who are not scholars. The problem is that we do not seek real knowledge. We instead seek knowledge that is not conducive to take us to the reality. We are travelling in the opposite direction. Instead of going towards freedom, we are heading towards sorrow and suffering. Instead of working for liberation, we are getting ourselves more and more bound. That is why the need for holy association, and a holy place, is stressed. People have to learn through experience. Life is full of experiences, but how many people actually learn from their experiences? There are some, who do realise that they are going in a wrong way, and they then go in search of holy people. That is the way to get rid of ignorance. The more we are inclined towards worldly pleasures, the more we hanker after pleasures, this mad rush for the enjoyment of things gets us more and more entangled with worldly objects. We are completely losing our way. Out of his infinite grace, the divine spirit incarnates in order to show us the way to learn things. Sri Ramakrishna himself has said so wonderfully, “As long as I live, so long do I learn.� What a wonderful statement! If you have that attitude of learning, then you will not become proud and egoistic. You will not be hostile towards society or the country. You will always try to help in whatever way you can. You play your part in the best way you can. Life has been given us to enable us to learn to work for liberation, and the incarnations come to show us

the way. They give people hope and show them the way how to raise themselves from sorrow and suffering. The whole world is the very body of the divine Lord. The entire universe is the form of the Lord. When we have this attitude, we will feel that the whole universe is consecrated. We will then feel reverence, and then whatever work you do, you will do it with dignity and grace. We will do it with humility and the idea of service, if we try to understand things in the proper way. When Master Mahashay came in contact with Sri Ramakrishna he was completely transformed, in the first visit itself. He felt an awakening from the deep slumber of ignorance. An awakening from a false idea of the world and things of the world. An awakening about false ideas about learning and scholarship. For the first time he was attracted to the wonderful simplicity of Sri Ramakrishna. Sri Ramakrishna’s personality radiated cheerfulness. His whole being was full of love and affection towards everyone. There was no trace of selfishness anywhere. For the first time had he seen such a divine person, God in human form. Many people had heard and read about it, but few have in their life met such people. We must rise to the level of divinity that is what spiritual life is. But at first, we must become human. Very often we do not even cherish human values; we do not behave in a proper way. Therefore, at first let us learn to become human in every respect. By having a concern for others and respecting everyone, in that way we can develop our human personality. It is only after we have become human, are we qualified to step into the realm of spirituality. Then alone will we appreciate the value of spiritual life. We are very careless about following disciplines; we are careless about studying, understanding and discussing, and implementing. We fail in all these areas. How can we expect any kind of improvement or illumination in life? Every moment and every step are important and

every practise is important. We must make our life very practical. Sri Ramakrishna came to show us how to live a practical life. He spoke what he meant, and about what he did. He was truth himself, purity himself and perfection himself. Therefore, he could send the vibrations of purity, the vibrations of divinity and perfection all around. Master Mahashay felt an irresistible divine attraction towards Sri Ramakrishna. Sri Ramakrishna was a huge magnet, while Master Mahashay appeared, as a small iron filing before him. He was simply irresistibly pulled towards him, and there was no way of escape. The important point was that in the very first visit itself, he felt very peaceful. The first impression was the best impression, and this impression continued throughout his life. His life became fulfilled and blessed. Sri Ramakrishna gave him a thorough training about how he had to perform his duties, about how he should look upon other people. He meticulously dealt with every aspect of his life; never neglecting any aspect. When Master Mahashay went to take leave of Sri Ramakrishna, very tenderly with a smiling face said, “Come again!” That really impressed and touched him. He kept thinking about his words, Oh! He has asked me to come again. Oh, what sweetness there is in his words! What tremendous humility! I have never experience such love, and concern, though this is the very first time I am meeting him. He gives me the impression as if I am very close to him, and he is very close to me. Master Mahashay felt that feeling of nearness and closeness to Sri Ramakrishna. Therefore, without making any excuse, Master Mahashay came again to meet Sri Ramakrishna. Even while going he felt more and more joy and peace inside. With that feeling he was going to Sri Ramakrishna. Swami Chidananda answer question –

Thus, we should understand, that religion is not meant to show others. It is meant to be put into practise. We do not need to impress others to come to our way of thinking. We cannot do that, because each man thinks in his own way. There may be some people of a similar temperament as you, who appreciate your ideas. That is quite good. We should not bother about them. Let each person follow his nature. We should not be disturbed by others. We must have that spiritual strength. It is difficult no doubt! That why if we find that living a spiritual life is difficult, while working in our present job, we may even choose to quit our job and work on a job that is more suitable and allows them to pursue the spiritual life. Sometimes they may even start working independently. But if that is not possible, we should continue with our present work, if we have a family to support, and we need to earn money. But in such cases, we should not complain and grumble, we should do our work and come away. M and Swami Vivekananda were of a completely different temperament. In fact, very often Sri Ramakrishna would encourage Narendra (Swami Vivekananda’s pre-monastic name) to argue. That was because Narendra did not have an ordinary ego, as is in the case of ordinary people. Swami Vivekananda had a different mettle all together. He was destined to be a world teacher, and Sri Ramakrishna took great care to train him differently. In fact, each direct disciple was trained in a different way. The same method was not used to train everybody. The above instructions are for the disciples who fall in the category of Master Mahashay. Swami Vivekananda was brought up in an environment where he was encouraged to argue. Besides he was quite young when he came to Sri Ramakrishna. Further, he was greatly influence by Western thinkers and

philosophers; therefore, Sri Ramakrishna trained him differently. Finally, Sri Ramakrishna was successful, and he made Swami Vivekananda reconcile both Eastern and Western thought. He finally came around to Sri Ramakrishna’s way of thinking. When Sri Ramakrishna just touched him, he was completely overpowered, though he quite an assertive and strong person who thought nobody in the world could make him come down. Sri Ramakrishna was so powerful that he could even make Swami Vivekananda’s mind change. There was another incident too in the life of Swami Vivekananda. When he lost his father and was undergoing hardships; when his family members were starving he was helpless. His friends had become his enemies, when he could not get a suitable job; then when he utterly helpless and distressed, his strong mind failed him. At that time, he came to Sri Ramakrishna seeking relief. That was when Sri Ramakrishna made him accept the Divine Mother. Hitherto had refused to accept Mother Kali; the divine power that is nourishing the entire universe. He asked Swami Vivekananda to go to Mother Kali and request her to help him in his distress. Swami Vivekananda did go to Mother Kali, and by Sri Ramakrishna’s grace he did have the darshan of the Divine Mother. And when he saw her, he did not ask for anything of the world. He simply asked for knowledge, devotion, renunciation and the power of discrimination. His seeking was purely spiritual. Therefore, Swami Vivekananda who was standing on the high pedestal of the ego, was forced to accept the Divine Mother. This incident changed him completely, and thereafter he himself composed a beautiful poem on Divine Mother Kali. Therefore, the ego does have to go. That is why Sri Ramakrishna often said, “Not I, Not I, but thou and thou alone.” Sri Ramakrishna said this throughout his life, “Not I, but, Mother!” Even when he wanted to bless anyone, he would say, “May Mother bless you.”

He would never himself take any credit. He would say, “Who am I? What power has the little I got?� That is the teaching. If Mother wills everything will be done. That is the way of sublimating our ego. We cannot crush our ego, we can only turn it towards the divine. If this rascal ego must remain let it remain a servant of God. Unless we tame the ego, we cannot appreciate the glory of the divine lord. Our realisations are incomplete, until the ego is sublimated. Even if I have had certain visions, it does not matter. For example, Ravana, the demon king, he was a great devotee of Lord Shiva. As the legend goes, that he even lifted Mount Kailas. He saw Lord Shiva and could even talk to him; but he was full of ego. It was because of the ego that he was completely destroyed. The entire race of Rakshasas was eliminated, only because of his ego. He was very proud and boastful. He was very powerful, and he could not bear to hear that anyone was more powerful than he was. He had defeated all the Gods. Besides, it was his ego alone, that made him full of lust. Because of that he would torment many ladies. He was unwilling to heed the advice of none, not even his own brother Vibhishana. He did what he wanted, and that led to his death. Let us offer our salutations to Sri Ramakrishna, the embodiment of all religions. He came to harmonise all religions. Religion does not mean a communal attitude. It does not mean we should be dogmatic in the way we approach God. Religion is pure, and it embraces everyone in the universe. Sri Ramakrishna came to preach the religion of infinite catholicity. He came to show us what was real, and what was unreal. He pointed out the obstacle on our spiritual journey. He explained the reasons were unable to make any progress on the path. He taught what is knowledge and what is ignorance. He gave us the correct interpretation of

knowledge and ignorance, by demonstrating it to us in our practical life. He showed us what was vidya, and what was avidya. What is death, and what was immortality. Who is God, where is he, and how could we see him. How could we get enlightenment and illumination? How could we get real peace in life? All these aspects have been very effectively dealt with in the Gospel of Sri Ramakrishna. All these teachings existed in the Vedas, and the Holy Scriptures. But Sri Ramakrishna validated the scriptures, by demonstrating their truths in his life. He showed that religion was realisation. Religion consisted of a practical and intense life of spirituality. We often dilute spirituality and give various philosophical reasons for our actions. Just as a person needs a degree, to qualify for a job, a spiritual person should have certain qualifications. He must possess noble virtues, in order to benefits from spirituality. Lord Krishna has mentioned these vitures in the Bhagavad Gita, “abhayaṁ sattvasanśhuddhir jñāna-yoga-vyavasthitiḥdānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavam ... it continues.” Where are we? What

steps are we taking to be well established in character? We are cheating ourselves and our mind, at every moment. When we are living a life of hypocrisy, how can we expect to be spiritual? We are full of egoism, arrogance. We are very haughty; then how can we expect to progress spirituality? Sri Ramakrishna deals with these points clearly, with no ambiguity. The first quality to be spiritual is we must be free from ego, and arrogance. We should approach the teacher with the minimum quality of humility, straight forwardness and fearlessness. The mind should be sattvic, there must be sattva - sanśhuddhi. It is only when the mind is sattvic that we can aspire for knowledge. Then alone can we become serious about being taught spirituality. That is why we find that when Master Mahashay came to Sri Ramakrishna, he first tried to remove all

the obstacles in his life. The first thing that he did was, that he save his ego a severe blow. That was a great eye opener for him. Master Mahashay had thought that he was a very great scholar, because he was a school teacher, and also very learned in the material sense. Though Sri Ramakrishna had not gone to any school or college, he was the wisest of the wise. Sri Ramakrishna however made Master Mahashay understand, that knowledge only meant, to know God, to see God, and to realise God. To realise God, and experience that high state of illumination and realisation. That alone is knowledge, and everything else was worthless trash, false and untrue. We must strive with all our energy to gain such knowledge, and approach a teacher who had that knowledge, and experienced it himself. Sri Ramakrishna had that divine knowledge. Before imparted it to Master Mahashay, he wanted to purify his mind. He wanted to remove the black cobra of the ego, from his mind, that he was very knowledgeable. What is avidya or ignorance? Not knowing God was ignorance. When Master Mahashay’s ego was crushed he became more soft and open in his mind. He became receptive and ready to receive the divine knowledge from Sri Ramakrishna. Master Mahashay had the virtues of honesty and integrity, for which Sri Ramakrishna praised him. But even if one is in a very high position if a person is not cautious, and if he allows his ego to rule him, he will be destroyed completely. There is a famous episode in the Mahabharata. There was a great king, who became great due to his virtues. He loved and served people, and looked after their needs in every way, and thus he became an object of their love. He performed very many Vedic rituals, and meritorious deeds, due to which he was rewarded and bestowed the honour of being made the king of celestial beings. At that time, he did not aspire for the realisation of God so he was bestowed this honour instead. He was earlier very good, but he

due to the influence of power he became drunk and very arrogant in course of time. Thousands of gods and goddesses were there to serve him and give him whatever he desired. He became enamoured by pleasures and then became more and more egoistic. He then began to look upon the wives of other Gods and goddesses with eyes of lust. He then sought the wife of Indra, the previous king. He even made the Saptarshis, who were known for their illumination and enlightenment, to lift his palanquin and take it to the place he proposed to meet Indra’s wife. Overpowered by lust, he even scolded and humiliated the Saptarshis asking them to take him faster. In his urgency and impatience, he even kicked one of the Rishis, and that was the end of it. One of the Rishis then asserted, “May all your merits be destroyed this moment. No more will you remain here, but instead you will have to take the body of a python.” A King who had risen to such a high state, how he came down just because of his ego! We too should learn from this and note that if we want spirituality we must have no ego. There is another point I would like to make here. Sri Ramakrishna had promised to offer the Divine Mother a green coconut and sugar, for the recovery of Keshab Sen. This tells us, that Sri Ramakrishna validated all traditions. It means that we too can pray to the Divine to remove all our sufferings. We need to establish a connection between ourselves and God, and then he will surely answer our prayers. Lord Krishna himself mentions in the Gita, arto jijnasur artharthi jnani ca bharatarsabha. There are four types of people who seek my help. They are those who are in distress; another set of people want money, wealth and property, and they pray to God for that. The third set of people want to enquire into the nature of reality, and they pray to God in order to understand his real nature. The last group of people are those that aspire for knowledge. All these types of people, pray to God for a different

purpose. They somehow come in contact with him, and that brings in the possibility of improvement in their life. God is our very own, our nearest and dearest. We need to understand this fact, and therefore run to God for everything, and not anybody else. The next point now pertains to the performance of duties. There was a person who came to Sri Ramakrishna and then after a few days and expressed his desire to stay there. He had no work to do. But Sri Ramakrishna scolded him and said, who will look after your wife and children? Will the neighbours look after them? Are you not ashamed of that? Since you are married, is it not your duty to look after them. Take up some employment, and work hard, and look after them. Lord Krishna says the very same thing in the Bhagavad Gita niyatam kuru karma tvam karma jyayo hy akarmanah. Do your duty properly. It is only by doing your duty, do you become qualified for a higher life. The third point Sri Ramakrishna mentioned, in the course of his conversation with Master Mahashay, was that God had forms, and at the same time, he was also without form. This is the first time Master Mahashay came to know, that the formless God and God with form, though contradictory, could exist at the same time. Sri Ramakrishna asked Master Mahashay, what he believed in. He answered that he believed in the formless God. Sri Ramakrishna asked Master Mahashay to continue to believe in the aspect of God in which he had faith. But he asked him not to say, that the opinions of others that differed from him were wrong, and that your opinion alone was correct. Then Master Mahashay asked whether God was present in the image. He would wonder why people worshipped clay images. Sri Ramakrishna corrected him and said, it was not a clay image, but an image of the Spirit. Acharya Ramanuja, a great acharya, also emphasized the need to worship images, and he would say that the manifestation of God was experienced in the

images. If images are served properly, a person can have the direct experience of God. Sri Ramakrishna himself had the same experience. He worshipped Mother Kali and got illumination. What more do we want? Therefore, how we should proceed all depends on individual temperament. Swami Chidananda Answer some Question – Unless we sit in a suitable place, it is not possible to fix the mind on the Divine Lord. When we sit and concentrate on the divine, because we are watching our mind, so many thoughts and inner currents come to the surface, and we understand what is going on in the mind. Unless these thoughts are removed there is no hope of concentrating the mind of the Divine Lord. Without the concentration of the mind, meditation is impossible. And one cannot have any illumination. Therefore, the thoughts that come up in the mind need to be removed. We need to simply watch these thoughts as they arise. As we watch and witness them, they will go away. We should not give any of these thoughts any importance in the course of meditation, then the mind is cleared of all these thoughts. Since we are sitting quietly and watching, the mind becomes aware that it is being watched by the Master, and thus it becomes docile. You will notice all the thoughts vanish in the course of time. And in the beginning, you will notice just a few moments of steadiness in the mind. In these few moments you will experience a remarkable peace. It is very important to keep the mind quiet and tranquil, then alone will we experience real concentration. Concentration once it becomes steady becomes meditation, and when meditation is pursued further, it results in samadhi. These are different states of the mind. Sri Ramakrishna has here stated that the world is water and the mind is milk. If you pour milk into water, they will become one. You will be unable to find the milk anymore. But if you

turn the milk into curd; meaning if you make the mind more and more devoted to God and soak it more and more in the love of God. If you feed the mind more and more with ideas of its’ divinity, it will become like curd. By constantly repeating the name of the Divine, the impurities of the mind will be removed, it will lead to the churning of the mind. No other thoughts will come up anymore, because the mind has now become like curd. As you continue to repeat the divine name, the mind will become finer and finer, till it will become like butter. The mind then comes to know the nature of reality. When such a mind, which has become like butter, is placed in the world, it will float. It will not be tainted by any worldliness. A mind who practises spirituality, by practicing spiritual disciplines, he then rises to a state where worldly things cease to disturb him anymore. Such a spiritual person, though he is in the world, he is not affected by the world. Though worldly people come to him, he is unaffected by their worldliness, rather the worldliness in worldly people is removed by the fine spiritual qualities of this person, whose mind has become butter. The mind of such a person is saturated with God, and always thinking of God He is well - established in the reality. Such a person is deluded no more. Once when Sri Ramakrishna was talking to Swami Yogananda he told him, that once you realise God, and focus on that alone with all your attention, then even if you marry a hundred women you need not worry; as you will be free from the sex instinct. We should clearly understand that the first priority should be given to gain the knowledge of God and trying to realise him, and then alone should we step into the world. But we are doing the reverse, and therefore we suffer. This is why the problem people of today face.

Sri Ramakrishna has shown us the practical way to reach God. He has shown the way to live in the world without getting entangled. How to perform our duties in the world and still not be attached to the world. He has given a unique technique of remaining in the world and still practising spirituality. After all, what is there in this world? There is more misery than happiness in the world. The world is full of pain, grief and sorrow. Sri Ramakrishna has clearly shown us the way of we live can live joyfully in the world, even though our circumstances are difficult. Many people do not aspire for this joy, because they feel they would be unable to achieve it. Sri Ramakrishna here warned us, that if we are unwilling to pay attention to the way we do things; then nobody will be able to save us. We will suffer more and more in this world and go into deeper bondage; and keep coming back to suffer more and more. Unless we change our attitude, there is no way we can get out of suffering. Sri Ramakrishna has clearly pointed out two things. One is the need to take control of the mind and use it properly. The second is the need for vichara or analysis. We must constantly distinguish between the real and the unreal; and then we must reject what is unreal. We should not worry about things that are unreal. He has also pointed us the simple way of how we can keep the mind clear and living a spiritual life. He first emphasizes the need to repeat the name of God constantly, (we can repeat the name of any God), and sing his glories, and keep holy company. We need to visit devotees. These are important ways of how we can fix the mind on God. Further, we need to practise meditation. Before starting meditation, we should go into solitude, and think deeply without any external disturbance. There we should discriminate between the real and the unreal. Whenever we are convinced about the unreality of certain

things because they change constantly; we must get rid of them. Our mind must not be allowed to dwell on such matters. On many occasions people ask; how can we live in the world? We cannot leave the world as we have a family, and children. It is not possible for ordinary people like us to simply break free and renounce everything and go to a forest and get completely immersed in spiritual practises. This same question was posed to the Master, to which he replied very compassionately, that they should continue to live in the world, but they would know the way to live in the world. It is very important to know how to live in the world. That is the area we should concentrate on. Then Sri Ramakrishna explains, that duties must be done, as even Lord Krishna says in the Gita, niyatam kuru karma tvam. But there is one thing we must not forget, that we should do our duties but keep our mind on God. If we do our duties forgetting God, we will become worse instead of becoming better. Our attachments wearing the garb of duty will in fact get stronger, and we will get more and more entangled in the world. We will not be able to shake of these attachments later. To explain this, Sri Ramakrishna gives the example of a maid servant working in the house of a wealthy man. She fondles his children and calls them her own, and she loves them no doubt, however in her heart of hearts she pines for her own son and house in her native village. He also gives the example of the tortoise that moves about swiftly in the water, whose mind is always on the bank where the eggs are lying. These examples point to a very important fact, that we should keep our mind on God and then do our duties in the world. However, if a person has not developed a love for God, he gets more and more entangled and involved in the world and as a result of it, he would face great danger, sorrow and grief. Sri

Ramakrishna says we must develop a love for God, a taste for God’s name first, somehow or the other. And once we develop a love for God, nobody can disturb us, and we are a hundred percent safe even though in the ocean of samsara. You will not get drowned in the ocean, rather you will float safely on the water. That is the greatness of devotion. Sri Ramakrishna also gives the example of the jackfruit. If we cut open a jackfruit, the milk of the fruit sticks to our hand and then it becomes very difficult to cut the fruit further. But if before cutting the jackfruit, we smear our hands with oil, the jackfruit is very easy to cut, as the milk no more sticks to the hand because of the oil. Sri Ramakrishna says that if we cultivate the love of God, it will be like the protective oil, which will prevent us from being contaminated by worldliness, even though we are in the world. Therefore, we must first cultivate divine love, and become secure in it. To Cultivate it we must go into solitude, we must go to the temple or a place where we feel spiritual vibrations. By constantly living and thinking of God, at a holy place, the mind acquires knowledge, dispassion and devotion. These three are very important, and if we have them, we are safe. After all what is there in the world besides lust and wealth? The mind when it is applied to the world gets drowned in the ocean of lust and wealth, out of which it does not know how to free itself later. Sri Ramakrishna gives the example of water and milk to make this idea clearer. Once milk mixes with water, there will be no trace of milk left, if the quantity of water is large and milk is very less. However, when milk is converted into curd, and then churned to extract the butter, then even if butter is placed in the water, it will float. Water and butter maintain their separate identity. Earlier, it was very difficult to distinguish between milk and water; it would appear as water alone. For this to happen, the milk has to be at a place where it is left undisturbed

and converted into curd. That is why Sri Ramakrishna mentions that we must go into solitude, or a holy place or a temple, to enable the mind to gather energy, and does not get distracted. We should at least spend half an hour, or an hour in solitude, then alone will we appreciate the value of solitude. Then the mind becomes like curd. We should then use that mind to think about God. As a result of this, we will acquire knowledge and love for him. Knowledge and love, is what is called as butter. The mind which is cultured in this manner will be free from distractions. Therefore, Sri Ramakrishna first emphasizes that we must cultivate the love of God and then whatever we want to do in the world. With this we should also train the intellect to discriminate between the real and the unreal. We need to sharpen our intellect. Both jnana and bhakti are essential. A bird can fly only if it has two wings, jnana and bhakti are the two wings. Both are necessary to make our life fulfilled and blessed. Swami Chidananda Answer some Question – We must find the way to cultivate the love for God. That alone will bring our desires under control. Desires may come. I too have desires, but I do not give them any importance. You must not fulfil every desire that arises, you too must not care about your desires. If I get a desire to attend a musical recital somewhere, though the desire comes, I ignore it. You must assert your mastery over yourself and say I don’t want it. If your desire is too strong you must use your willpower and not fulfil it. That is the way to fight desires. Sometimes a friend may come over and compel you to go out with him. That is when you should discriminate. Is it good? Is it worthwhile going there? On the other hand, if I am home I can read spiritual books or do some meditation or I could think about God. After all, since I have very little time, let me use that time properly. That is the

attitude you must have. In the mind you should have a firm conviction that you want only God. If you only want God, then you must develop love for God. If you really want God, then you must reduce your desires. That is the way. Moreover, unless you try consciously, there is every possibility of your getting duped by circumstances. That is the point. That is why Sri Ramakrishna said it was important, to be with people of a similar temperament. It you have friends, it is better to have devotee friends. Have discussions and talk to them about God. For example, last time all of us had a very good retreat near the Ganges. All likeminded devotees had gathered there, and it helped you a lot. So, that is the way. When you enjoy such retreats, you develop a taste for them. Such desires are good. We need to replace bad desires with good desires. Later, you should meditate and transcend good desires also. Go beyond good and bad desires, reject both. Even good desires need to be rejected. Again, and again, you are forced to act upon good desires. At some point of time, you should be able to transcend desires and come to a state of tranquillity or sama bhava. Sama bhava comes only when you rise above all desires. Even to think of such a state is good. The question about religion and spirituality. You have pointed out that religion is institutionalised and somewhat mechanical. That is not how Sri Ramakrishna saw religion. His definition of religion was perfectly clear. He had practical experience and he has dealt with the subject very thoroughly. It was not that because he was an incarnation he did not know our problems. That was not the case. He actually underwent innumerable hardships to gain experience and in order to convince himself what religion actually means. His teachings are actually his practical experience of spirituality. Sri Ramakrishna has himself defined spirituality as the manifestation of divinity already in man. That is what is called religion. Dogma, and rituals is not religion.

The question that arises then is why many institutions in the name of religion are there so. Institutions are necessary. They serve the same purpose as a nursery, in growing flowers. Just as a nursery is required to grow flowers and make them healthy, once the flowers have reach a certain stage of development, they are given to people who can grow and culture them independently. In the same way, an institution has its value, if you understand it properly. Why do you find things mechanical? Because your heart is not there! You want something, and that is why you do something. You must understand that you have come to the ashram for the purpose of spirituality, then why should you not conduct yourself properly there? Sri Ramakrishna says, repeat the divine name. Repetition makes things mechanical no doubt, but constant repetition makes the mind constantly dwell on that subject, and that slowly pave the way. Suppose you constantly think of a beautiful picture, dwelling on it constantly will make you love it. Constant thinking is nothing but a repetition of thoughts. To that extent you will be prevented from thinking of other things. An institution in a general way, gives us certain methods of practising spiritual disciplines. Each person at the same time also has a personal responsibility. He can make use of the ashram or institution, to develop inwardly. So, we must understand that religion is entirely living an interior life. If you don’t develop renunciation, knowledge and dispassion, or other spiritual virtues to realise God, then whether you stay inside an ashram or outside, it is of no use. You will not develop and progress. An institution only helps you. There is a marked difference between staying in a bazaar and staying in an institution. There is a shrine here, a monastery, the right environment and atmosphere is there. If you stay in an institution and only sleep in your room, and do not follow any rules or spiritual practises, what can the institution do?

Therefore, sincerity is very important in spiritual life. How do you develop motivation? Some people get motivated by suffering, while others get motivated by reading books. For example, if someone reads the Gospel of Sri Ramakrishna that itself will give him some ideas and motivate him to examine, what am I doing? Why am I getting completely lost in the world that is not the way I should be? At least from now onwards, let me perform some spiritual practises. This is the way he will begin to think. Master Mahashay felt Sri Ramakrishna the most remarkable quality about Sri Ramakrishna was that he presented spiritual knowledge in the simplest language. He was amazed to see a person of such a high spiritual calibre. A person who was intensely spiritual and whose expressions were utterly simple. This is a very important observation Master Mahashay made about Sri Ramakrishna. It was very true, men of realisation are always very simple, and they always say that if anyone wants to realise God he must be extremely simple. That means he should be free from egoism. A true devotee knows that he does nothing, and that everything is done by God and god alone. Everything happens by God’s will alone. Being convinced about this fact, he is full of joy, and always at peace. When Master Mahashay came to Sri Ramakrishna for the third and fourth time, he was attracted to Sri Ramakrishna’s nectarine words. When Sri Ramakrishna came to know that Master Mahashay was married, he was very sorry, and when he learnt that he also had children, he became even more sorry. Master Mahashay was wondering why Sri Ramakrishna felt sorry for this. Was it a sin to marry, was it a sin to have children and have a house and property? Was it a sin to love one’s own kith and kin? All these questions arose in his mind. The point to understand here was that Sri Ramakrishna did not see this as a sin. That

was not his intention at all. Why then did he become sorry? This is a very important question that we need to examine properly. The reason Sri Ramakrishna was sorry because Master Mahashay was married, was because he felt he had now bound himself. He was tied down in the bondage of samsara. Having children was a further bondage tying him down. Why was that? It was because this is what gets the mind attached. These attachments keep a person so busy in the matters of the world, that he is never able to find the time to think of God. Being a Householder, he was now already bound, and now what was to be done? The question that arises here is that how many people know that they have lost their way in the forest of samsara? Many people think they are travelling on the right path. However, it is only when they keep walking and walking and still do not see the way, that they conclude that they have lost their way in the forest. We do not realise how far we get dragged down in this life of samsara. The mind slowly sinks down and becomes more and more heavy, on account of the weight of attachment towards the things of the world that are unreal. This is how a man loses his way. However, if a man feels he has lost his way, God shows him the way by showering his grace on him. There are only a few people that learn from their suffering. Most people never learn. They are just like the camel that eats the thorny bush and does not stop eating it, even though its mouth is bleeding. That is how people are. Even though they undergo a lot of suffering and misery in the world, they do not give up attachment. That is why they are completely lost. Since, Sri Ramakrishna came to know he was married, and already in bondage, he then was thinking what was to be done in that situation. It is only a person who knows the forest well, who can guide a person and help him get out of the forest. In a similar manner, men of spirituality, lead those who have lost their way.

This is an important point that we need to understand here. That is the reason Sri Ramakrishna emphatically pointed out, that there are some means to see God. A person needs to go into solitude, and spend some time repeating the divine name, singing his glories and contemplating on him. At the same time a person must cultivate the habit of discrimination, between what is real and unreal, good and bad, and what things take us towards God, and what takes us away from him. This is known as vichara shakti. We have this potential in us, but we need to develop it further. We must try to discriminate. Once our discrimination and thinking are clear, we need to be decisive. When we know something is dangerous or harmful, we should not aspire for it. We need to find out for ourselves by applying our intellect. We need to slowly but steadily turn inwards and go Godward. We can proceed on the spiritual path only if we have yearning for God in our heart. How many people really yearn for God? People yearn for money, wealth and property and so many other things, but how many people yearn for God? People cry for worldly things, but here Sri Ramakrishna points out that we must cry for God. That cry should be a real cry, not hypocritical. Again, Sri Ramakrishna points out the way God needs to be approached. We need to approach him with the combined force of three attractions; the attraction of the worldly man towards worldly objects, the attraction of a child towards its Mother and the attraction of a husband for a chaste wife. If a person can approach God with the combined force of these three attractions, he cannot but see God. The point Sri Ramakrishna is trying to emphasize here is the need to love God in all sincerity. Sri Ramakrishna uses these examples to explain this. We should love God with a yearning heart and pray to him. Here, he gives the example of a cat and a kitten. The kitten lies wherever the cat keeps it. When the kitten wants anything it simply

cries, “Mew!”, “Mew!” On hearing the cry of the kitten, the cat is very sensitive and immediately runs to attend to it. Similarly, if we cry to the Divine Mother she will be unable to keep away from us even for a moment. She will run to us and take care of us. Another thing that Sri Ramakrishna has stressed for people seeking perfection, or those that want to see God is that they should be very careful about whom they associate with. Sri Ramakrishna warns that they should never associate with the wicked, people not interested in spirituality, people who criticize God and all things connected with spirituality. That does not mean that such people should be criticised or disrespected. He only means that a seeker of perfection should keep away from such people. He says that it is true that God is everywhere, and also in the tiger, but does that mean that we should embrace the tiger? People often warn us, that there is a tiger, please do not go that way, it will pounce upon you. The person warning you also is God. You must not be stupid. You must use your common sense. Sri Ramakrishna would explain spiritual truths by giving various examples. He would also give the example of the elephant and the mahout. A disciple, who was well trained by the teacher that God was everywhere, once was going to the forest to gather some wood. After some time, he saw a huge elephant coming running towards him. People got scared and ran away from his path. But the mahout was shouting sitting on the top of the elephant, saying, “Go away! Go away!” But this boy thought, my teacher has taught me that God is everywhere, even in this elephant. Why should I be afraid of it? He stood there, and the elephant took him by its’ trunk and simply threw him on one side. Later, the boy was taken to the hermitage, and his bruises were dressed, and when he regained consciousness and they came to know what had happened, the teacher said, “Don’t you know that the mahout also is God? Did he not

warn you not to come near the elephant?� Sri Ramakrishna also gives the example of water. He said water itself is God. All the panch mahabhutas like agni and vayu are different manifestations of God. Similarly, water also, may be of different grades; some water is used only to wash dirty linen, some only to wash utensils, while some water can be used for worship.