← Gospel of Sri Ramakrishna, Vol. II

CHAPTER XIX.

THE DAKSHINESWAR TEMPLE AND THE STAR THEATRE, CALCUTTA—SEPTEMBER, 1884

I.

Sunday, the 21st of September, 1884. A large number of devotees have assembled in the room of the Master. Ram, Mahendra Mukherji, Chunilal and M. are sitting there.

Chunilal has very recently returned from Brindavan, where he had gone with Rakhal and Balaram. The latter have not yet come back to Calcutta. Nityagopal also is staying at Brindavan.

Sri Ramakrishna: How is Rakhal?

Chunilal: He is quite well at present.

Sri Ramakrishna: Will not Nityagopal return?

Chunilal: He was still there when I left.

Sri Ramakrishna: With whom will your family come?

Chunilal: Balaram Babu told me that he would send them with some good and reliable gentleman,—he did not mention his name.

The Master is talking with Mahendra Mukherji about Narayan, a school-boy about seventeen years old. He often comes to the Master, and the Master dearly loves him.

Sri Ramakrishna: He is quite guileless; is it not so?

The very mention of the word 'guileless' fills the Master with great joy.

Mahendra: Yes, sir, quite guileless.

Sri Ramakrishna: His mother came here the other day. I was somewhat abashed to see that she was proud. She discovered that day that Captain and many of you visit me, and she must have thought that she and her son were not the only persons to come here. [All laugh.] She found some sugar-candy in a corner and praised it as good; she evidently realised that there is no dearth of food here And I happened to ask Baburam in her presence to preserve some sweets for himself and Narayan Ganu's Mother said the boy gives them much trouble for boat-hire to come here His mother said to me, 'Please ask Narayan to consent to marry.' I replied, 'All that depends on one's fate; why should I put in any word?' [All laugh.] It seems he does not care for his studies; she asked me to admonish him in the matter. I said to Narayan, 'Read your books.' At that she said, 'Please tell him seriously.' [Laughter.]

"Can you tell me why Gopal does not come?"

Chunilal: He is suffering from dysentery.

Sri Ramakrishna: Is he taking any medicine?

The Master intends to go this evening to the performance of 'Chaitanya Lila' at the Calcutta Star Theatre. Mahendra Mukherji will take him in his carriage. The question arises now as to which seat commands the best view of the stage. Some say that the one rupee galleries are quite good. Ram says, "Why I will engage a box." The Master laughs to hear it.

Some of the devotees mention that the actresses are public women who will play the roles of Nimai and Nitai.

Sri Ramakrishna: I shall see them as the Blissful Mother Herself! What if they act the part of Chaitanyadeva? A cork custard apple reminds us indeed of the real custard apple!

The way of the Lover of God.

"A Bhakta, while passing along a road, saw a group of Babla trees. This sight at once filled him with ecstasy. He remembered that the wood of those trees made nice handles for the spades used in the garden of the God Shyamasundara, and his mind at once lost itself in the thought of the Deity.

"I was once taken to the Calcutta Maidan to see the ascent of a balloon. There I saw a young English boy leaning against a tree. The very sight of the boy's posture brought me the vision of Krishna, and I went into Samadhi.

"When Chaitanyadeva was passing through the village of Merhgaon, he was told that the Khol^* was made of the earth of that village. The moment he heard it, he fell into a trance!

^* The Khol is a musical instrument, the body of which is made of earth.. It is an essential accompaniment to the congregational singing of the Lord's name, or Sankirtanam, as it is called, which was first introduced into Bengal by Sri Chaitanya himself.

"Whenever Srimati would see a dark cloud or a peacock's throat, she would become restless with yearning. The thought of Sri Krishna would fill her soul with ecstasy and she would lose all external consciousness."

The Master pauses a little and then proceeds:

"Srimati realised Mahabhava. The love of the Gopis was absolutely disinterested. A true Bhakta never seeks anything of God. He prays to Him to grant him only Pure Devotion, and never any power or miracle."

II.

Sri Ramakrishna: It is very dangerous to possess occult powers. The Naked One, Tota Puri, told me that a great Siddha was once sitting on the sea-shore, when there arose a great storm. It caused the holy man great discomfort; so he said, 'Let the storm stop.' His words were at once fulfilled. At that moment a ship was going full sail before the wind; no sooner did the storm cease so abruptly, than the ship sank and with it all the passengers. Now the sin of causing death to so many persons accrued to the Siddha, and he lost his occult powers and went to hell.

Occult powers and their danger

"Once a Sadhu acquired great psychic powers and became very proud. But he was a good man and possessed the merit of hard austerities Therefore the Lord came to him one day in the form of a Sadhu and said, 'Maharaj, I understand you possess great occult powers.' On hearing this, the Sadhu gave him a warm reception and offered him a seat. Just then an elephant was passing by. The new-comer asked, 'Well, Maharaj, can you kill this elephant if you like?' The Sadhu replied, 'Yes, this can be done,' and he muttered some magic formulæ over a pinch of dust and threw it on the elephant, and the animal instantly fell down and died. At that the other Sadhu said, 'Your powers are wonderful! You have killed the elephant!' The Sadhu laughed. Then the new-comer said, 'I say, can you recall the elephant to life?' The Sadhu replied, 'That also can be done,' and he took another pinch of dust and pronounced some Mantrams over it and threw it on the elephant, and forthwith the elephant was alive once more. Then the other Sadhu said, 'Your powers are indeed wonderful! But, I ask you,—you have killed the elephant and you have brought it back to life—what has it profited you? Have you improved yourself, have you thereby realised God?' Saying this, he vanished into the air.

"Subtle are the ways of Dharma. None can realise God so long as there is the least trace of desire in him. A thread cannot enter the eye of a needle if there be the slightest detached fibre at its end.

"Krishna said to Arjuna, 'My friend, if you want to realise me, you must renounce every one of the eight kinds of occult power.' Indeed, the possession of psychic powers makes man proud, and he forgets God.

"One day a squint-eyed Babu came here, and told me, 'You are a Paramahamsa,—that's very good,—you will have to perform a Swastyayana ceremony for me.' What a low-minded man! He called me 'Paramahamsa' and yet he wanted me to perform the Swastyayana ceremony!

"To cure a man by performing Swastyayana is a miracle. An egoistic man can never realise God. Do you know what egoism is like? It is like a mound of earth on which the rain-water cannot stand, but runs away. But water accumulates in low land, and the seeds sprout forth and plants grow and bear fruit. Therefore I tell Hazrah, 'Never think that you alone have the true understanding and that others are fools.'

"Love all; there is none who is other than yourself. God dwells in everything, and nothing exists without Him.

Why we should love all

"When the Lord wished Prahlada to ask a boon of Him, Prahlada said, 'I am blessed with Thy vision, what more can I want?' But the Lord insisted; so he said, 'If Thou must grant me a boon, let it be that my persecutors may not have to suffer punishment!' That is to say, God Himself tortured him in the form of persecutors, and if they suffer punishment, that would be the suffering of the Lord Himself."

III.

The Master on himself

Sri Ramakrishna: Srimati was mad through Love. There is also the madness of Devotion. Hanuman had it.—he went to kill Rama on seeing Sita enter the fire. There is again the madness of Knowledge. I saw a Jnani who was perfectly mad in appearance. He came here shortly after the dedication of the Temple and was said to have belonged to the Brahmo Sabha of Rammohan Ray. He had a torn shoe on one foot and a cane and a pot of mango-plant in his hands. After a dip in the Ganges, he proceeded to the Kali temple—Haladhari was sitting there—and invoked the Mother with a stotram. He went to a dog and, holding it by the ear, ate of its food: the dog did not bark at him! A similar state once was coming over me also,—I threw my hands around Hridoy's neck and cried, 'O Hride, shall I also fall into this plight?'

"I had become mad: Narayana Shastri came and found me roaming about with a bamboo on my shoulder. He said, 'He is mad'.

"I could not observe the caste restrictions in that state. The wife of a low caste man used to send me some fried greens, and I would eat them.

"Once, after the feeding of the poor was over in the Temple, I took the leaves on which they had eaten and touched them to my mouth and head. On seeing that, Haladhari exclaimed, 'What have you done? You have eaten the leavings of the beggars! How would you marry your children now?' At that I became angry, and though he was my cousin and senior, I shouted at him, 'You wretch, don't you read the Gita and the Vedanta? Don't you teach that Brahman alone is real and that the world is false? And you think I shall beget children! May fire burn your Gita study!'

"(To M.) You see, mere study of books avails nothing. It is easy to utter the musical notes by mouth, but not so easy to play them on an instrument."

The Master is again narrating the story of his Knowledge-madness. He says, "I went on a short river trip with Sejo Babu. It was on that occasion that I visited Navadwipa. One day, finding the crew of the boat cooking, I went and stood near them. Sejo Babu asked me, 'Baba, what are you doing there?' I said laughingly, 'The men are cooking very nicely.' Sejo Babu understood that I would next ask the crew to give me a portion of their dishes; so he said, 'Come away, Baba, come away.'

"But now I cannot do that. My spiritual mood has changed. Now the food must be prepared by a Brahmin observing rules of ceremonial purity, and it must be offered to God; then only can I take it.

"Oh, what states I passed through! When I went to my native village, I said to Chine Sankhari and my other boy-hood companions, 'I beg you, by your dear feet, for once utter the name of the Lord!' and threw myself at their feet. Chine said, 'This is the first ebullition of your love, therefore every one appears the same to you. When the storm comes, a screen of dust arises and all trees appear alike—the mango tree cannot be distinguished from the tamarind.'"

A Devotee: What should a householder do if he experiences any of these kinds of madness—Love-madness, Bhakti-madness or Knowledge-madness?

Two kinds of Yogis

Sri Ramakrishna: There are two kinds of Yogis, 'hidden' and 'open.' A Yogi that lives in the world, is of the former kind; none can know him. A householder should renounce mentally, not outwardly.

Ram: What you say is a consolation for children. A householder can at best be a Jnani; he cannot be a Vijnani.

Sri Ramakrishna: He may become so in the long run, if he chooses. No good comes from forcing oneself away from the world.

Ram: Keshab Sen said, 'Why do people flock to him like that? One day he will give them a bite and they will have to fly away.'

Sri Ramakrishna: Why should I bite them? I much rather tell people that they should do both this and that, perform the worldly duties as well as think of God. I do not ask them to renounce all. (Smilingly) Keshab Sen once delivered a lecture; he said, 'O God, grant us that we may plunge into the river of Thy devotion and reach the ocean of Sachchidananda!' The ladies were sitting behind the screen; I said to Keshab, pointing to them, "How can all of you dive at once? What will be their fate then? Therefore, rise out of the 'water' from time to time,—dive and rise alternately." Keshab and others had to laugh.

"Hazrah says that I love the Rajasic men most, that I love those most who have great wealth and fame. If it be so, how is it that I love Harish and Noto? How is it that I love Narendra? He has not even salt enough to season a roasted banana! . . . . . . ."

The Master leaves his room and goes towards the Jhautala, talking with M. A devotee is following him with a brasspot and a towel. Referring to the intended visit to the Star Theatre, the Master observes, "Ram gives Rajasic advice,—what is the use of engaging such a costly seat?" The Master disapproves the idea of buying a box ticket.

IV.

At 5 P.M. the Master starts for Calcutta in Mahendra Mukherji's carriage. M., Mahendra Mukherji and a few other devotees accompany him. In a short while he loses himself in Samadhi.

His Samadhi breaks after a long time; he says, "That fellow Hazrah dares to teach me!" After a short pause, he says, "I shall drink water."—He often uses such expressions to bring his mind to the external world.

Mahendra: (to M.) May I get some refreshments for him?

M.: No, he won't take anything now

Sri Ramakrishna: (still in ecstasy) I shall eat. . . .

The family house of Mahendra is situated a little to the north of the temple of Madanmohanji in Baghbazar. But his father, not being properly known to the Master, Mahendra prefers to take him to his place at Hatibagan, where he owns an oil-mill. The Master will stop there on his way to the Theatre . . . . . .

Sri Ramakrishna is sitting on a cot in Mahendra's drawing room, speaking about the Lord.

Brahman and His manifestations are one

Sri Ramakrishna: Hearing the reading of Chaitanya-Charitamrita, Hazrah remarked that those incidents^* were all actions of Shakti and that the Bibhu—the Brahman—had no connection with them. Can there be any Shakti without the Brahman? He wants to subvert the doctrines of this place^†.

^* The events in the superhuman career of Sri Chaitanya.

^† This place: himself the Master

"I know that Brahman and Shakti are one, even as water and its coldness, or fire and its burning property, are one. He, as the Almighty One pervades all, though His power is manifest in different degrees in different things. Hazra further says that, when man realises God, he becomes endowed like Him with six kinds of majesties, and though he may not utilise them, he possesses them all the same."

M.: He must have them within his grasp! [Laughter.]

Sri Ramakrishna: (smiling) Yes, he must have them in his hands! How mean! Indeed, he alone hankers after power and glory who has never enjoyed them. A true Bhakta never prays for them. . . . . .

The Master washes his face. A smoke has been prepared for him. He asks M., "Is it evening? Then I will not smoke now. In the evening, one must stop all work and resign oneself solely to the contemplation of God." Saying this, he attempts to count the hair on his hand; if he fails, then it is evening.

V.

When the Master's carriage draws up before the Star Theatre in Beadon Street, it is 8. 30 at night. M., Baburam, Mahendra Mukherji and a few other devotees have accompanied the Master. Before they buy tickets Sj. Girish Chandra Ghosh, manager of the Theatre, comes to the Master's carriage and, saluting him, respectfully escorts him upstairs. Girish has heard of the Master; he is much pleased that he has come to see the performance. He takes him to a south-eastern box. M. sits beside the Master, and Baburam and a few other devotees sit behind.

Performance of Chaitanya Lila

The Theatre is brightly illumined. The pit and the galleries are crowded. Most of the boxes are occupied. A man is engaged to fan in each box; Girish orders one to attend in the Master's. From where he sits the Master can see the drop scene on his left and, in his child-like simplicity, he is filled with delight at the brilliant sight. Says he smilingly to M., "Ah, what a nice place! It is well that we have come here. The sight of a great concourse of people is very inspiring. I then clearly see that it is He who has become all this."

M.: Quite true.

Sri Ramakrishna: How much will they charge for the box?

M.: They will not charge anything. They are exceedingly glad that you have come.

Sri Ramakrishna: It is all Mother's glory.

The curtain rises.^* The attention of the whole assemblage is focussed on the stage, where Sin and the Six Passions sit in council and behind, in a forest walk, Viveka, Vairagya and Bhakti are engaged in conversation.

^* The performance was a representation of the early life of Sri Chaitanya (or Nimai, Gouranga, or Gour, as he was variously called), founder of Vaishnavism in Bengal in the beginning of the sixteenth century. He is looked upon as an Incarnation of God, and is said to have manifested Divinity even in his childhood.

Bhakti says that Gouranga has incarnated himself in Nudea and that the Vidyadharis (the celestial nymphs), the Sages and the Rishis are coming in disguise to visit him.

'Glory unto the earth, for the Lord Himself is born unto her in Nudea as Gour!

'Behold! there come the nymphs of heaven along their azure pathway to do homage unto Him!

'And behold the Sages and Rishis as they come, overpowered with the bliss of Love Divine!'

The Vidyadharis, the Sages and the Rishis are worshipping Sri Gouranga as the Lord incarnate.

As the Master sees them, he is filled with ecstasy and says to M., "Ah! look how beautiful!"

The Nymphs and the Sages are singing,—

Men: 'O Keshava, delighting in the woods and glades of Brindavan, Thy grace be unto us, O Krishna, Thy hapless servants!

Women: 'O Sweet One, Thou hast stolen our hearts with the bewitching call of Thy flute!

Chorus: 'Call on the Lord! Call on the Lord! Call on the Lord, O my mind!

Men: 'O Child of Braja, O Vanquisher of Kaliya, Thou allayest the fear of the distressed!

Women: 'Oh, Thy arch look and Thy arch peacock crown! They have charmed Thy Radha's soul!

Men: 'Thou didst lift the mighty Mt. Govardhana! Forest flowers adorn Thy form! And Thou didst humble Kamsa's pride O Damodara!

Women: 'O Dark One, revelling in the bliss of Rasa!

Chorus: 'Call on the Lord! Call on the Lord! Call on the Lord, O my mind!'

On hearing the Vidyadharis sing, 'Oh, Thy arch look and Thy arch peacock crown! They have charmed Thy Radha's soul!' Sri Ramakrishna loses himself in Samadhi. And the concert plays, but he knows nothing.

VI.

Another scene: A stranger has come to the house of Jagannath Misra, the blessed father of Sri Gouranga. The boy Nimai, that is, Gouranga, is seen at play, singing with his mates:

'O my Brindavan! O where is mother Yashoda? Where are my father, Nanda, and my brother, Balai?

'The twin cows, the white and the black, O where are they? And my magic flute, alas, I miss! Where can I find my shepherd friends, Sridam and Sudam?

'Ah, for the Jumna's banks! Oh, for the Bamshibata! O my shepherdesses! O my Queen! Where are they?'

The stranger-guest sits at his meal, offering the food to the Lord with closed eyes. Just then, Nimai runs to his dish and partakes from it! And it is given to the guest to know that the boy is the Divine Incarnation, and he invokes Him with a hymn on the Ten Incarnations of God! And again, when he takes leave of Jagannath Misra and mother Shachi, he sings:

'Glory unto Thee, O Lord of Eternal Bliss! O Gourachandra, Thou hast come for the salvation of the world!

'Whoso is helpless, in Thee shall find his strength, O Soul of souls! Thou art the allayer of our fears!

'In every age Thou playest! Yea, every age reveals Thee in a novel sport! A new wave rolls on, and a new tale is told. Verily Thou hast taken on Thee the world's burden!

'O Lord! take away our grief! Feed us with the Water of Thy Love, for Thou abidest in the very core of all Love-sports! Thou art the Hope of the meek! Thou art the Redeemer of our sins! And Thou art the Chastiser of the wicked, O Lord!'

Listening to the prayer, the Master is again filled with inspiration and loses himself in ecstasy.

* * * *

Place: The bank of the Ganges at Nudea. Many Brahmin ladies and gentlemen are engaged in worship, after bathing in the holy waters. Nimai snatches off the food offerings and eats them himself! This throws one of the Brahmins into a great rage, and he cries out, 'Thou scape-grace! Thou art taking away my offerings to Lord Vishnu! Ruin seize thee!' This abuse has no effect on Nimai, who runs off with the offering. But the women cannot bear to see their beloved boy go away; they cry out to him to come back, 'Return, O Nimai, return!' But he heeds not.

One of the ladies, however, knows the charm to bring him back. She exclaims, 'Haribol!' 'Haribol!' and at once he runs back, repeating, 'Haribol!' 'Haribol!'

Mani says, "Aha!"

The Master can no longer contain himself; he looks at Mani and cries out "Aha!" and tears of love trickle down his cheeks!

He says to M. and Baburam, "Look here; if I go into ecstasy or Samadhi, do not make any fuss over it! The worldly people here will think that I am dissembling."

* * * *

Nimai has been invested with the holy thread: he is garbed in the traditional robe of a Sannyasin, and is surrounded by his mother, Shachi, and her neighbours. He is begging for alms, singing:

'A dole of alms into my bowl, O mothers!—I am a young Sannyasin, a forlorn wanderer!

'Ye that dwell in Braja, I love ye, and hence I come and come again. Lo! I starve and cry at your doors, 'Radhe!' 'Radhe!'

'The day is done and I must go. I live on the Jamuna's lonely bank and mingle my tears with its darkly stream as it flows by, murmuring low.'

Exeunt mother Shachi and neighbours and Nimai is left alone. Now enter gods and goddesses in the guise of Brahmins and do their homage to the Incarnated Lord. They sing:

Men: 'Hail, O Lord dwelling in man's dwarfish form resplendent in Thy cool moony effulgence!

Women: 'O Charmer of the Shepherdesses' hearts! Thou lovest to move among Braja's lovely bowers!

Nimai: 'Glory to Sri Radha! Glory unto her!

Men: 'O Mate of Braja's blessed boys! Thou didst vanquish the pride of Madana!

Women: 'Oh the deluging madness of Thy love! It maddened the damsels of Braja!

Men: 'O Deluder of demons! O Narayana! O Refuge of the fear-stricken gods!

Women: 'Thou lovest to abide in Braja, craving even for the Gopis' love!

Nimai: 'Glory to Sri Radha! Glory unto her!'

The song again so transports the Master that he goes into Samadhi!

The curtain drops and the concert plays.

* * * *

Srivasa and other devotees stand conversing in front of Adwaita's house. Mukunda is singing:

'Sleep no more, O mind! Long hast thou lain in Maya's slumbers locked!

'Behold thou hast forgotten thyself and why thou camest to the earth! Open thine eyes; dream no more the evil dreams!

'Why dote on vanishing pleasures? Look! Bliss Eternal abides in thy own soul! O step out of the gloom and hail the Rising Sun!'

Mukunda sings very sweetly. The Master highly admires his voice.

* * * *

Nimai is staying at home. Srivasa has come to see him. He first meets Shachi, who tearfully reproaches him: 'My son does not attend to his household duties.'

'Since Viswarupa renounced his home, my heart has ever been atremble, fearing Nimai would follow in his steps!'

Nimai is seen coming in. Says Shachi:

'Look! Look! how, like a mad man, he bathes his heart with tears! Oh tell me, how can I cure him of these unhappy moods!'

On seeing Srivasa, Nimai throws himself at his feet and, clasping them, weeps. He says:

'Ah me! Ah me! I live as yet unblest of the Bhakti of my Krishna! And my wretched days—they pass in vain! O tell me, where is Krishna? Where can I find Him? Bless me with the dust of thy holy feet; bless me that I may find my Lord Beloved!'

The tears of Sri Ramakrishna fall thick and bathe his face! He essays to speak to M., but feeling chokes his voice. He only looks on, as Nimai lies at Srivasa's feet, crying in agony, 'Ah me! I live as yet unblest of Krishna's love!'

* * * *

Nimai finds himself no longer able to teach his pupils. Therefore Gangadas, his teacher, comes to him to argue him out of his present course. He says to Srivasa, 'I say, Srivas Thakur, we also are Brahmins and worship the Lord Vishnu. But you people of renunciation I see, have conspired to ruin the world!'

Sri Ramakrishna: (to M.) This is the advice of a worldly man,—'Do this as well as that.' Indeed, when a worldly man teaches, he always asks you to compromise.

M.: Yes, sir.

Gangadas argues with Nimai:

'O Nimai, you are well-versed in the Scriptures. Come, reason with me, prove which path is superior to that of the householder! You are a grihi^*. Why do you violate the prescribed rules of a householder?'

Sri Ramakrishna: (to M.) Do you see?—He instructs him to attend to 'both sides!'

M.: Yes, sir.

Nimai replies, 'I am not wilfully neglecting the duties of my household. I rather wish I could hold on to all sides! But,

'Sire, I know not why, a Secret Power calls me, drags me on! Would that I could stick to the shore! But alas! my heart listens to no counsel; it rushes headlong to plunge into the Boundless Sea!'

Sri Ramakrishna: Ah!

VII.

Nityananda has arrived at Nudea, searching for Nimai. Nimai also has been looking for Nityananda. They meet and Nimai says:

'Blessed is my life! My dream has come to be true,—you visited me in my sleep!'

Sri Ramakrishna: (in a faltering voice) Nimai says he saw him in a dream!

^* A householder

* * * *

Sri Gouranga (Nimai) has revealed himself to Srivasa in a six-handed form. Srivasa invokes him with a hymn.

The Master loses himself in ecstasy as he looks on the divine form.

Gouranga is in his mood of Divinity and, in that inspired condition, he is speaking with Adwaita, Srivasa, Haridas and other devotees. Nitai comprehends his Divine mood and sings accordingly:

'Dear friend, Krishna is yet not come to my bower!

'Oh, fetch Him, fetch Him to me!

'Lo! Radha's heart knows none but Him!'

Listening to the song, Sri Ramakrishna is plunged into Samadhi and long he remains in that state. When the concert begins to play, he comes down to the normal plane. In the meantime, a gentleman of Khardah, about thirty-five years old, born of the holy family of Nityananda Goswami, has entered the box and has been standing behind the Master's chair. The sight of him fills the Master with transports of exceeding joy. He holds his hand and talks endearingly to him, saying "Why not sit here?—Your presence is very inspiring!" And in great affection, he plays with his hand and fondles him by lovingly stroking his face.

When the Goswami is gone, the Master says to M., "He is a great scholar: his father is a great Bhakta. When I went to Khardah to visit Shyamasundara, his father entertained me with a Prasadam of the Lord, one which ordinarily cannot be procured even by paying a hundred rupees.

"His features are very auspicious; a little shaking will rouse up his spiritual consciousness. The sight of him was very inspiring to me; a little more and I would have stood up." The Master means that he would have gone into Samadhi.

* * * *

The curtain rises. Nityananda enters holding his head with his hands and trying to stop the flow of blood. Madhai has struck him on the head with the broken rim of an earthen jar. But Nitai heeds not,—he is mad with love for Sri Gouranga. He comes forward to embrace Jagai and Madhai, and sings:

'Come Jagai, come Madhai, let us dance and sing the name of the Lord to our heart's content. What if ye have struck me? For once, dance and sing the name of the Lord, O brothers!

'O sing 'Haribol,' 'Haribol,'—the Lord of Love will clasp ye to His heart! O sing aloud the name of the Lord!

'Brothers, ye have never tasted love,—once cry unto the Lord, and the moon will shine forth in the sky of your soul! In love I'll give ye the Lord's name, and in love I call ye,—come!

* * * *

Nimai is telling Shachi that he has resolved to renounce the world and become a monk. On hearing his words, Shachi falls into a swoon. A sympathetic murmur passes through the audience. But the Master is looking on, absolutely unmoved,—only a tear-drop gathers in the corner of his eye.

VIII.

The performance is over. The Master is entering the carriage when a devotee inquires how he found the performance. The Master says, laughingly, "I found the Real and the Representation identical."

The carriage is driving back to Mahendra's mill. Sri Ramakrishna is suddenly filled with ecstasy and says in loving accents, "Krishna, O Krishna, Thou art my knowledge, Thou art my life, Thou art my mind, Thou art my soul, and Thou art my body!"

And he says, "O Govinda, my soul, my life!"

After the carriage arrives at the mill, Mahendra Mukherji entertains the Master with various dainty preparations. Mani is sitting by. The Master tells him, "Here, take a little," and gives him some sweets. . . .

The Master is now returning to Dakshineswar with the devotees. Mahendra Mukherji is also accompanying him for part of the way.

The Master is singing:

"O Gour, O Nitai, Thy compassion is infinite!—So it has been revealed to me, O Lords!

"I visited Kashi where the Lord of Kashi told me that God Himself has been born as Shachi's son!—I know Thee now!

"In Braja Thou playedst as a shepherd boy; but in Nudea Thou art rolling on the earth in love divine. I am told, Ye do open Thy loving arms even to the Chandala, O Compassionate Ones and embrace and tell him the name of the Lord!"

Mahendra tells the Master of his desire to go on a pilgrimage.

Sri Ramakrishna: (smilingly) Must love wither up even before it has sprouted forth? But come back soon. Ah, I have so often thought of visiting your place, I am glad I have done it.

Mahendra: Sir, I feel my life blessed thereby!

Sri Ramakrishna: Blessed you are already! Your father is also a nice man; I noted that day his firm faith in the Adhyatma Ramayana.

Mahendra: Sir, bless me, that I may attain devotion!

Sri Ramakrishna: You are very generous and sincere. And unless one is generous and sincere, he can never realise God. God is far, far off, from the crooked heart.

When the carriage reaches Shyambazar, Mahendra takes leave of the Master.

Sri Ramakrishna: (to M.) What has Jadu Mallik done?

M.: (aside) The Master is ever anxious for the good of all. Has he also incarnated himself like Sri Chaitanya to teach men the love of God?