CHAPTER XVIII.

THE DAKSHINESWAR TEMPLE,—APRIL, 1884

It is eight in the morning of the 5th of April, 1884. Sri Ramakrishna with a smile on his face, is seated on his small cot conversing with Prankrishna, Mukherjee and other devotees. . . . . . .

Sj. Prankrishna comes of an aristocratic family, and is highly devoted to the Master. Every morning he repairs to the Baghbazar Ghaut for ablution in the holy waters of the Ganges, and whenever he manages to get a boat, he comes directly over to Dakshineswar to visit Sri Ramakrishna. To-day he hired a boat and invited M. to go in it. But before the boat had proceeded far, M. became afraid of the waves and, in spite of assurances of safety, insisted on being put ashore.

When M. arrives at the Temple, he finds Prankrishna sitting before the Master, engaged in a conversation. M. salutes the Master and sits down on the floor. . . . .

The mystery of Divine Incarnation.

Sri Ramakrishna: But His greatest manifestation is in man. You may argue, how can one, who has all the defects of an ordinary man, hunger, thirst, and even disease and grief, be an incarnation of God? The reply is, that 'even the Brahman cries, when ensnared in the trap of the five elements'.

"Take the case of Sri Ramachandra,—even He cried when He lost Sita. The Lord incarnated Himself as a Boar in order to destroy Hiranyaksha. But when that was done, He refused to go back to His own sphere. He continued to live as a boar and sow and gave birth to several young, and was quite happy. The gods said, 'What is this! The Lord, it seems, does not intend to return!' So they all went to Siva and laid the matter before Him. Siva went to the Boar and urged Him to come back; but He would only suckle His children. Then Siva destroyed His body with His trident, and the Lord laughed out and went away to His celestial sphere."

Prankrishna: What is Anahata Shabda?

Anahata Shabda—Aum.

Sri Ramakrishna: This Anahata Shabda is always going on of itself,—it is the sound of Pranava,—'Aum.' It originates in the Para-Brahman and is audible to the Yogis. The worldly people cannot hear it. The Yogi knows that this sound originates on the one side from the navel and, on the other side, from the Para-Brahman, lying on the "Kshiroda"—the Ocean of Milk.

Prankrishna: Sir, what is the other world like?

Sri Ramakrishna: Keshab Sen also asked me this question. So long as man is ignorant, that is to say, has not realised God, he will have to be born again and again. But having attained Knowledge, he is redeemed from further incarnation;—he has not to come either to this earth or to other worlds.

What is the other world?

"The potter puts his wares in the sun to dry. Have you not noted that there are both baked and unbaked pots amongst them? When a cow happens to tread on them, some of the pots are broken to pieces. If there are baked ones amongst them, the potter rejects them as useless. But the unbaked ones he gathers up, makes them into a lump and out of it forms new pots on his wheel.

"Therefore, so long as a man has not realised God, he will have to go to the Potter's hands; that is, he will have to be born in the world repeatedly.

"What is the use of sowing a boiled paddy grain? It will never bring forth the shoot. When a man is 'boiled' with the fire of Knowledge, he can be of no further use in creation: he becomes free.

The Bhakta,—his God-vision.

"According to the Puranas, the Bhakta is one entity and the Bhagavan is another entity,—'I' am one and 'You' are another. The body is, as it were, an earthen saucer; mind, intelligence and egoism are water; and the Brahman, the sun. In this 'saucer' of the body is contained the water of mind, intelligence and egoism; and the Brahman, who is like unto the sun, is being reflected in that water. Hence does the Bhakta see the vision of God.

"According to the Vedanta, Brahman is the only substance; everything else is Maya, dreamlike. The stick of ego is lying across the ocean of Sachchidananda;—(to M.) just note what I say—if you take it off, there remains only the one undivided Ocean of Existence-Knowledge-Bliss. But if the stick remains, it appears as two entities,—this, one sheet of water, and that, another. Having attained the Knowledge of Brahman, man is plunged in Samadhi, and his ego is wiped out.

"But then, Sankaracharya retained the ego of Vidya for the teaching of mankind.

"(To Prankrishna) But there are signs of a Jnani. Some there are who think they have become Jnanis. What are the signs? The Jnani can never harm any one. His nature becomes like a child's. If you touch an iron sword with the philosopher's stone, it becomes gold, and gold can never cut. Of course, from the outside, the Jnani may seem to have anger or egoism, but, really, he has none.

The Jnani and his signs.

"From a distance, a burnt rope, looks like a real one lying on the ground. But if, on coming near, you blow at it, it will be all scattered away. His anger and egoism are mere semblances of them, not real anger or egoism.

"A child has no 'tightness' of character. Perhaps he makes a doll's house; if any one only touches it, he will jump and cry. The next moment he himself will demolish it all. Perhaps he is very firm about his cloth,—he tells you that his father gave it to him and he will never part with it; but the next moment you can dupe him with a toy and he will go away leaving his cloth behind.

"These are the signs of a Jnani. He may have a magnificient house with couch, chair, pictures, and equipage; but he may any day renounce everything and go away to Benares.

"According to the Vedanta, the waking state also is not real. A wood-cutter once lay dreaming, when a man woke him up to his great annoyance. He said, 'Why did you disturb my sleep? I had become a king and a father of seven sons. My sons were all becoming well-accomplished in letters and warfare, and I was sitting on my throne, attending to my affairs of state! Why did you shatter my happy world? The man replied, 'It was but a dream,—what is the harm?' The wood-cutter said, 'Bah, you don't understand! My being a dream-king is as true as my being a wood-cutter: if to be a wood-cutter is real, then to be a king in dream is also real.'"

Prankrishna always talks of Jnana. Was it therefore that the Master described the state of the Jnani? Now he speaks of Vijnana, referring perchance to his own state.

"Jnana is the realisation of the Atman by the elimination of all phenomena. By eliminating the phenomena through Vichara, mental analysis, one attains Samadhi and realises the Atman.

Jnana vs. Vijnana.

"And Vijnana means knowing with greater fulness. Some have only heard of milk, some have but seen it, while others have tasted it. He who has only heard of it is the ignorant man; he who has seen it is the Jnani. But only he who has tasted it has attained Vijnana; that is, he has known it in its entirety. To see God and have intimate relation with Him, as with a near kinsman, is what is called Vijnana.

"First you have to follow the process of Neti, Neti,—'Not this,' 'Not this': He is not the five elements, He is not the senses, nor the mind, nor the intelligence, nor the ego,—He is beyond all Principles. To get up to the roof, you have to leave below all the steps of the staircase, one by one. Of course, the steps are not the roof. But when you reach the roof, you find that the roof is made of the same brick, lime, mortar and sand as the staircase. That which is Para-Brahman, the same has become the Jiva-Jagat,—the twenty-four Principles. That which is the Atman has become the five elements. You may ask why the earth is so hard if it has come out of the Atman. Through His will everything is possible. Are not flesh and bone made from blood and semen? How hard becomes the foam of the ocean!

"After attaining Vijnana, a man can live in the world as well. For then he clearly perceives that He Himself has become the Jiva-Jagat, that He is not outside the world. When Ramachandra attained Knowledge and refused to remain in the world, Dasaratha sent Vasistha to persuade him. Vasistha said, 'Rama, if the world is outside God, you may give it up.' Ramachandra remained silent, for he well knew that nothing exists without God. He could not renounce the world.

The householder and Vijnana.

"(To Prankrishna) The fact is, one must develop the spiritual eye. When the mind becomes pure, then is that eye born. Take, for instance, the Kumari Puja, worship of maidens. A girl with all the human defects,—her I found to be the Divine Mother Herself! The wife is on one side and the boy on the other; a man loves them both, but he loves them differently. So it comes to this, that the mind is everything. When the mind becomes pure, a new consciousness comes to it; and a man, having such a mind, sees God even in the world. Therefore, one must practise Sadhana.

"Purity of mind is impossible without Sadhana. It must be known that attachment for a woman is quite easy to form. A woman naturally loves a man, and a man naturally loves a woman; so they fall easily." . . .

A Hatha Yogi has been staying in the Panchavati for the last few days. He lives only on milk and opium, and does not take rice. But he has no money to buy them. When the Master went to the Panchavati, he made the acquaintance of the Yogi. The Hatha Yogi had requested Rakhal to speak about him to the Master, and the Master also had promised that he would tell the visitors from Calcutta about him.

Now the Hatha Yogi comes in and says, "Did you send me any word through Rakhal?"

Sri Ramakrishna: Yes, I said that I would see if any Babu can give you anything. But—(to Prankrishna and others) I fear you don't like those Yogis?

Prankrishna remains silent. The Hatha Yogi departs.

II.

Master's truthfulness.

Sri Ramakrishna: And if a man lives in the world, he must be very particular about telling the truth. Through truth, he can realise God. I may say that my firmness about truthfulness has now abated a little, but formerly I was very strict. If I said I would bathe, then I would go to the Ganges, recite the Mantrams and pour some water on the head; but still the doubt came whether my bath had been complete. I went to Ram's house in Calcutta; there I happened to say that I would not take luchi. When the dinner was announced, I felt very hungry. But I had already said that I would not eat luchi, so I had to fill my stomach with sweets. [All laugh.]

Naralila—the Divine in man.

"Now that scrupulousness has relaxed a little. I really did not feel any urge, yet I happened to say that I would go to answer the call of nature. What was to be done? I referred the matter to Ram. He said, 'You need not go.' Then I reasoned within myself: 'Everything is Narayana Himself; Ram also is Narayana; why then should I not accept his advice? True, the elephant is Narayana, but the driver also is Narayana. And since the driver tells me not to approach the elephant, then why not obey him?' By such reasonings have I managed to relax my strictness.

"I find now that another change has come over me. Many years ago, Vaishnav Charan told me that one attains Perfect Knowledge only when one sees God in man. Now I see that it is He who is moving about in different forms, now as an honest man, now as a cheat and again as a villain. So I say,—'Narayana in the guise of an honest man,' 'Narayana in the form of a swindler,' 'Narayana in the form of a villain,' 'Narayana in the form of a lewd person.'

"Now the problem is how I can entertain all. I wish to feed everyone. Therefore I keep one at a time with me and entertain him."

Prankrishna: (on seeing M., smilingly) Very fine man! (To Sri Ramakrishna) He compelled us to land him from the boat.

Sri Ramakrishna: (smilingly) What was the matter?

Prankrishna: He came into our boat. But, finding the river slightly rough, he insisted on being put ashore. (To M.) How did you come?

M.: I came on foot.

The Master is laughing.

Prankrishna: Sir, I am now thinking of resigning my service. If I have to serve, I cannot do any other thing. (Pointing to his companion) I am training him in my work; he will relieve me. It has become intolerable!

Sri Ramakrishna: Yes, it is a great trouble. Now it is highly desirable for you to think of the Lord in solitude. You say you will resign your employment. But Captain also spoke like that. The worldly people say many things, but they cannot carry them out.

"There are many scholars who utter many words of wisdom. They only speak, they do not act; just as a vulture, which soars high up in the air, has its eyes all the time fixed on the charnel pits; that is to say, attached to Kamini-Kanchana—the world.

"If I hear that a scholar has Viveka and Vairagya, then I fear him; otherwise I look upon him as a mere dog or goat."

Prankrishna salutes the Master and takes his leave.

M. walks about for a while in the Panchavati, and then performs his ablution in the river ghaut where Sri Ramakrishna usually bathes. He then visits the temples of Radhakhanta and Bhavatarini and salutes the deities. And he thus thinks within himself, "I heard and knew that God is formless. Why then am I prostrating myself before these images? Why? Because Sri Ramakrishna himself believes in gods, and goddesses with form. I myself do not know or understand anything about the Lord. If the Master can have faith in them, then I—a mere pigmy—must believe in them too!"

M. stands before the image of the Divine Mother, Bhavatarini. He finds that She holds in her two left hands a man's severed head and a sword, and Her two right hands indicate the grant of boons and the assurance of safety. In one aspect, She is fearful, but in the other, She is the affectionate Mother. She is a combination of two opposite moods. She is a kind and loving mother to Her devotees, to those that are meek and helpless. But it is also true that 'the Mother is the terrible consort of Death!' Mother alone knows why She manifests such contrary moods!

As M. continues to look, he remembers this interpretation of the Master's and he thinks:

"I am told Keshab Sen accepted Kali before Sri Ramakrishna. Is this, as Keshab said, 'the Spiritual Being within the earthen receptacle'?"

M. returns to the Master. As he has bathed, the Master gives him Prasadam,—some fruits and vegetables. He eats them, sitting in the western porch. When he returns to the Master, he forgets to bring back the water-pot he has used. The Master asks him, "Have you brought the pot?"

M.: Here, I am getting it.

Sri Ramakrishna: Bah!

M. is somewhat shame-faced. He brings the pot back and puts it in its place.

M.'s home is in Calcutta. But, in order to avoid troubles at home, he is now staying in a hired house at Shyampukur, near his place of business. His father and brothers are living in the ancestral home. The Master wishes him to go back to his home, for living in a joint family greatly facilitates spiritual progress. Though the Master has several times before, expressed his wish, M. unfortunately has not yet complied with it. To-day, again, the Master refers to this subject.

Sri Ramakrishna: Tell me, now, are you at last returning home?

M.: I have not the heart to enter that house.

Sri Ramakrishna: Why? Your father is renewing the whole house.

M.: I have suffered much at home. I cannot make up my mind to return there.

Sri Ramakrishna: Whom do you fear?

M.: I fear all.

Sri Ramakrishna: (gravely) That is like your fear of a boat in rough water!

By and by, the bhogam is offered to the deities and aratrikam is done with the music of bells and kansars, and a great joy fills the Temple. Hearing the music of aratrikam, Sadhus, Fakirs, beggars, and all others hurry to the Guest House to receive Prasadam, some with leaves, others with plates in hand. All are given the sacramental food, and M. also partakes of it.

III.

The Master is resting after dinner. In the meantime, Ram, Girindra and a few other devotees arrive from Calcutta. They salute the Master and take their seat.

The talk turns on the New Dispensation Church of Sj. Keshab Ch. Sen.

Ram: Sir, it is my opinion that this New Dispensation has done no good. If Keshab Babu himself was sincere, why then are his followers left in such a plight? I think there is nothing real in it. It is like the rattling of potsherds in a locked room,—people take it to be a jingling of money,—they do not know the truth from the outside.

Sri Ramakrishna: There must be some reality in it, or why should people respect Keshab so highly? Why do people not know Sivanath? Such things cannot be without the will of God.

"But, of course, without renouncing the world one cannot be a teacher of men,—men do not have faith in him. They say, 'He is a worldly man,—he himself secretly enjoys Kamini-Kanchana, but preaches to us that God alone is real and this world is dreamlike, ephemeral.' Unless a man renounces everything, his words will not be accepted by all. Only a few of the worldly ones may follow him.

"Keshab had his worldly affairs and necessarily his mind also was attached to the world,—he must look after his properties! Though he lectured so much, he left his property in perfect order! Such a son-in-law! I went into his inner apartments,—there were big bedsteads! All these possessions come in course of time, if one has a household. Indeed, the world is the place of enjoyment!"

Ram: These bedsteads fell to his share when the ancestral home was divided. Whatever you may say, sir, Bijoy Babu has confessed that Keshab Sen once told him that he was himself a partial incarnation of Christ and Gouranga and advised Bijoy Babu to declare himself as Advaita! Do you know what else they say? They say you are also a follower of the New Dispensation! [The Master and the devotees laugh out.]

Sri Ramakrishna: (smiling) Who knows?—I, however, do not know the meaning of New Dispensation. [Laughter.]

Ram: Keshab's disciples declare that he was the first to harmonise Jnana and Bhakti.

Sri Ramakrishna: (in surprise) What do you say? What of Adhyatma (Ramayana) then? Narada prayed to Ramachandra: 'O Rama, the Vedas speak of the Para-Brahman,—Thou art He! Thou art moving before us as a man; though Thou appearest human, Thou art not really so; Thou art the Supreme Brahman!' Ramachandra said, 'Narada, I am highly pleased with thee; ask thou thy boon.' 'O Rama,' replied Narada, 'What boon shall I ask of Thee? Grant that I may have pure devotion to Thy lotus feet, and may I never be deluded by Thy world-deluding Maya!' Adhyatma is full of the words of Jnana and Bhakti.

Ram speaks of Keshab's disciple Amrita.

Ram: Amrita Babu is almost near his end.

Sri Ramakrishna: Yes, the other day he looked very thin.

Ram: Sir, let me tell you about their lectures. When the khol is playing play, they cry out, 'Victory unto Keshab!' Now, you say that it is only in the stagnant water of a small pool that Dal (sedge) grows. So, one day, Amrita Babu said, in course of a sermon, 'True, the Sadhu has said that Dal (sedge) grows in stagnant pools; but I tell you, brothers, we want a Dal (sect); of a truth, I tell you we do want a Dal!'

Sri Ramakrishna: Fie! fie!—what sort of a lecture is this?

"They took me to Keshab Sen's to see the performance of Nimai Sannyasa. That day I found somebody speaking of Keshab and Pratap as Gour and Nitai. Prasanna asked me, 'What are you then?' I noted that Keshab looked at me to hear my reply. I said, 'I am the servant of your servants.' Keshab laughingly remarked, 'He does not allow himself to be caught.'"

Ram: Keshab would sometimes say that you are John the Baptist.

A Devotee: But he also said that you are the Chaitanya of Nineteenth Century.

Sri Ramakrishna: What is that?

A Devotee: He said Chaitanyadeva has again incarnated himself in the present century of the English era, and that you are he.

Sri Ramakrishna: (absent-mindedly) However that may be, tell me now how I can cure my hand. This is my only problem now.

They speak of Trailokya's songs. He sings the praise of the Lord in Keshab's Church.

Sri Ramakrishna: Ah, how nicely he sings!

Ram: What! Are his songs all genuine?

Sri Ramakrishna: Yes, they are quite genuine, or why should they draw my mind so powerfully?

Ram: He has composed all his songs by observing your moods. Keshab Sen used to describe them in his sermons, and Trailokya Babu composed songs accordingly. Take this song for instance: 'Bliss is overflowing in the fair of Love; the Lord is playing with His devotees in infinite joy!' This song was composed on seeing your blissful communion with the devotees here.

Sri Ramakrishna: (smiling) Stop, I say! . . . . . . . . Why do you drag me into it? [Laughter.]

Girindra: The Brahmos say that Paramahamsa-deva has no faculty for organisation.

Sri Ramakrishna: What does that mean?

M.: You cannot lead a sect, you lack intellect,—so they say. [Laughter.]

Sri Ramakrishna: (to Ram) Now tell me why my hand broke. Take this as your subject and deliver a lecture. [All laugh.]

"The Brahmos insist on the formlessness of God,—that is all right. Only let them be sincere. If a man is sincere, then He who resides in every heart will certainly reveal His real nature to him.

"But it is not good to say that all that we ourselves have understood is alone true and what others say is all false. Because we think Him formless, therefore He must be formless; He cannot have form! And because we think that He has form, therefore He must have form; He cannot be formless! Can man really ever find any end to Him?

"Thus do the Vaishnavas and the Shaktas quarrel. The Vaishnava says, 'My Keshava^* is the only Saviour.' The Shakta says, 'My Divine Mother is the only Saviour.'

Sectarianism and harmony of religions.

"I took Vaishnava Charan with me to Sejo Babu. Now Vaishnava Charan is a Vaishnava, very learned but bigoted, while Sejo Babu is a devotee of the Mother. They were talking in a very friendly way, when in course of the conversation, Vaishnava Charan happened to remark that Keshava alone could give salvation. At once, Sejo Babu's face became red and he cried out, 'You fellow!" [Laughter.] Was he not a Shakta? So naturally he must say so!

"I find all men quarrelling in the name of religion. Hindus, Mussalmans, Brahmos, Shaktas, Vaishnavas, Shaivas,—all are quarrelling with one another. They never think that He who is called Krishna is also called Siva, that He Himself is named Adyashakti—the Primal Energy, Jesus or Allah!—'One Rama having a thousand names.'

"The Substance is one, only It has different names. And every one is seeking the same Substance: there is only the variance due to clime, temperament and name. The same tank has many ghauts. From one ghaut, the Hindus are taking water in jars,—they say it is jal; the Mussalmans take water in leathern bags from another ghaut—they call it pani; the Christians take water from a third ghaut—they name it water. [Laughter.]

^* One of the names of Sri Krishna.

"Now if some one were to argue that this substance is not jal but pani, or not pani but water or that it is not water but jal, it would be very ridiculous indeed. Therefore, sectarianism, misunderstanding, disputation, fighting, or bloodshed in the name of religion, is not desirable. Every one is following His path, and if he is sincere and yearns to know Him, then certainly he will realise Him. (To Mani) Just note what I say:

"The Vedas, the Puranas, the Tantras, all Scriptures, are trying to know Him only, none else. Their quest is the same one Sachchidananda! He, whom the Vedas speak of as the Sachchidananda Brahman, even He, according to the Tantras, is the Sachchidananda Siva; and Him, again, the Puranas have declared as the Sachchidananda Krishna."

The Master is told that Ram sometimes cooks his own food. He asks Mani, "Do you also cook your own food?"

M.: No, Sir.

Sri Ramakrishna: You may try it,—with a little clarified butter. You will feel your body and mind purified.

IV.

A long conversation follows about Ram's household. His father is a devout Vaishnava, and there is daily worship of Sridhara^* in his home. When Ram was quite young, his father married a second time. His father and step-mother are staying in his house at present, but he finds no peace in the company of his step-mother. She is forty years old and, because of her, he is sometimes even angry with his father.

Ram: Father has gone to the dogs!

Sri Ramakrishna: (to the devotees) Do you hear? Father has gone to the dogs, but his son is all right!

Ram: Whenever she (the step-mother) comes home, there is no peace. Some trouble always starts, and our household is in a turmoil. Therefore I say, let her live with her father.

Girindra: (to Ram) Keep your wife also with her father then! [Laughter.]

Sri Ramakrishna: Are they earthen pots or jars that you will keep the pot in one place and its lid in another?—Siva in one place and Shakti in another?

Ram: Sir, we are quite happy now. But if she comes, our home will break up. Under the circumstances—

Respect for parents.

Sri Ramakrishna: Yes, if you can give her another establishment, that is different. You will pay for her monthly expenses. How highly the parents should be respected! Rakhal asked me whether he should partake of the leavings of his father. 'How is that?' I asked him. What has become of you that you will not partake of his leavings?"

^* One of the names of Sri Krishna.

"But it is said that the good never allow the leavings of their dishes to be taken by others. Not even to dogs can these be given!"

Girindra: Sir, what if the parents commit any great crime, or if they are guilty of any great sin?

Implicit faith in the Guru.

Sri Ramakrishna: Let it be so. Even a depraved mother should not be renounced. When the wife of the spiritual preceptor of a certain family became corrupt, they wanted to make her son their Guru. I said, 'How is that? Will you take the shoot while you reject the yam? What if she is corrupt? You know her to be your Islam. 'Though my Guru may visit tavern and still, My Guru is holy Rai Nityananda still.'

"Father and mother,—are they trifles? Unless they are pleased, no devotional practice will be of any avail. Though Chaitanyadeva was mad with God-love, he took the greatest pains to console his mother before he became a Sannyasin. He said to her, 'Mother, I will come now and then to see you.'

"(To M., reproachfully) And I tell you, being bred and brought up by your parents, yourself father of several children, how could you go away with your wife? I know of fellows who forsake their parents and go out with their wives as mendicants. Had it not been that your father is well provided for, I would have cried fie on you!

Man's debts

"These are the debts of a man: the debt to the gods, the debt to the Rishis; also the debts to the parents and to the wife. No work can succeed unless the debt to the parents is paid off.

"There is a debt even to the wife. Harish is living here, having renounced his wife. If his wife had not been provided for, I would have called him a wicked fellow.

"After attaining Knowledge, the Jnani will find even his wife to be Mother Herself. The Chandi speaks of 'The Goddess who abides in every created being as the Mother,'—even She Herself has become the mother.

"All women are but Her own Self. Hence it is that I cannot rebuke Brinde.

"There are some who quote Scriptures and talk learnedly, but their conduct is quite to the contrary. Rama Prasanna is always wandering about for milk and opium for the Hatha Yogi. He says that Manu has enjoined the service of Sadhus. And this, while his old mother is starving and has to do her own shopping! I feel so angry!

When man is absolved from debts.

"But there is another consideration. If a man becomes mad with God-love, then who is father, who is mother, and who is wife? He loves God so deeply that he becomes mad. He has no duty, he is absolved from all debts. What is this madness of love? When a man reaches that state, he forgets the whole world; he becomes unconscious of even his body, which he loves so dearly. Chaitanyadeva realised this. And he plunged into the sea, not knowing that it was the sea. He dashed himself again and again on the ground,—he had no hunger, thirst or sleep. He had lost all body-consciousness!"

The Master exclaims, "Ha, Chaitanya!" and says to the devotees, "Chaitanya means Undivided Consciousness. Vaishnava Charan used to say that Gouranga was like a bubble of that ocean of Undivided Consciousness."

Sri Ramakrishna: (to Burho Gopal) Do you now wish to go on a pilgrimage?

B. Gopal: Yes, sir; let me wander a little.

Ram: (to B. Gopal) He [the Master] says that Kutichaka comes after Bahudaka^*. A Sadhu that visits many holy places is called a Bahudaka. While he whose wanderings are over and who settles down in one fixed place is called a Kutichaka.

"And he tells this story. There was a bird sitting on the mast of a ship, unaware that the ship had passed the mouth of the Ganges and entered the black waters. When it came to its senses, it flew to the north to find land; but it found no limit and returned to the ship. After a short rest, it flew towards the south; in that direction also it found no end and came back sorely exhausted. After resting awhile, it again flew to the east and then to the west. But when it found that there was no shore on any side, it remained calmly sitting on the mast."

^* Vide Chapter II.

Sri Ramakrishna: (to B. Gopal and others) So long as you feel that God is 'there, there'—outside yourself—it is ignorance. But when you feel that God is 'here, here'—within yourself—it is Knowledge.

"A man wanted to have a smoke, so he went to a neighbouring house to get fire. It was the dead of night and all were sleeping. After many knockings, some one came down to open the door. When he saw the man, he asked him what he wanted. He replied, 'What can I want except fire?—you know how bad is the habit of smoking!' The neighbour said, 'You are a very fine man indeed! You have come all the way here, and such dreadful knocking! And all this time there is a lighted lantern in your own hand!' [Laughter.]

"What man seeks is quite at hand, yet he wanders about in search of it!"

Ram: Sir, now I understand why the Guru wants certain disciples to visit the four supreme holy places^*. For when the disciple has finished his round of pilgrimage, he finds that it is the same here as there, and he comes back to his Guru. All this, that he may have faith in the words of his Guru.

After the conversation is over, the Master says in praise of Ram:

^* These holy places are: Badri Narayan in the Himalayas, Dwaraka in the Bombay Presidency, Rameswaram in the Madras Presidency, and Puri in Orissa.

"Ah! Ram possesses many fine qualities! How many Bhaktas are fed and looked after, by him! (To Ram) Adhar told me that you show him great favours."

Adhar's house is situated in Sobhabazar. He is extremely devoted to the Master. The other day he arranged for a Chandi song in his house, to which he invited the Master and many devotees. But Adhar forgot to send any invitation to Ram. Ram took it to heart and complained of this neglect to the other devotees. Adhar thereupon went to his house to express sorrow for the mistake.

Ram: It was not Adhar's fault. I have come to know it was due to Rakhal. Rakhal was charged to—

Sri Ramakrishna: Don't find fault with Rakhal—even now (his mother's) milk will come out if you press his throat!

Ram: Sir, what do you say? There was Chandi song—

Sri Ramakrishna: Adhar simply did not remember to invite you. The other day he went with me to the house of Jadu Mallik. As we were starting back, I reminded him, 'You have not offered anything to Simhavahini^*.' He said, 'I did not know that something has to be offered!'

"Even if he did not invite you what harm is there in the Name of the Lord! One may join a singing of the Lord's name even without being asked,—no invitation is needed.

^* One of the names of the Divine Mother.