CHAPTER II.
IN THE AFTERNOON WITH DISCIPLES.
After school M. called again. The Master, he is pleased to see, is seated in the midst of his disciples in Balaram's drawing-room. On his face is a sweet smile, the reflection of which was caught by the faces of the disciples. M. salutes the Master's feet, who beckons to him to be seated by his side. Girish (Ghosh), Suresh (Mittra), Balaram, Latoo, Chunilall and many other disciples are present.
Sri Râmakrishna (to Girish): You had better argue the point with Narendra. See what he has got to say.
The Doctrine of Divine Incarnation.
Girish: Narendra says, "God is Infinite. We cannot even say that all that we see or hear—be it an object or a person—is a part of God; much less God Himself. A part of Infinity cannot be conceived."
Master: God is indeed Infinite. But He is Omnipotent. He may so order that His Divinity as Love may be manifest in the flesh and be among us as God Incarnate. Divine Incarnation is a fact.
Of course, one cannot make this perfectly clear by means of words. It is a fact to be seen and realised by the spiritual eyes. One must see God to be convinced of this.
By analogy we can at best faintly apprehend the matter. Suppose, one touches the horn of a cow, or her feet, or the tail, or the udder; would this not be the same as touching the cow herself? For us human beings the chief thing about the cow is the milk, which comes from the udder. Well! the milk of Divine Love streams to us from God1 Incarnate.
Girish: Narendra says, "Is it possible to know God, to hold the Divine Idea within the compass of our small poor brain? God is Infinite!"
Perception of the Infinite.
Master (to Girish); That is indeed true. Who can know God? It is not given to us, nor is it required of us to know Him fully. It is enough if we can see Him—feel that He is the only Reality! It is enough if we can see God Incarnate.
A person, suppose, goes up to the Holy River Ganges and touches the water. He would say, 'I have been blessed with the vision and touch of the Holy River.' Surely it is not required of him to touch the river from Hardwar to Gangasagar, from its source to the mouth! (Laughter.)
If one touches your feet, surely that would be the same as touching you.
A person walks up to the sea and touches the water. Surely it is the same thing as touching the sea.
Fire is latent in all objects. But in the constitution of wood it is so to a greater degree than in other objects.
I Avatâra.
Girish (smiling): I for my part am in quest of the fire. Therefore all that I care for is a place where I can get the fire.
Master (smiling): Well! Wood as made by God has in it this element more than other objects. Do you seek God? Well, seek Him in man! His Divinity is manifest more in Man than in any other object. Look around for a man with a Love of God that overflows—a man who yearns for God—a man intoxicated with His Love. In such a man has God incarnated Himself.
(To M.): God indeed is in all things; only His Power1 is more or less manifest in them. God Incarnate is God's Power (Divinity) most manifest in the flesh.
Girish: Narendra says: It is beyond the power of word, thought or the senses to know Him—beyond the power of thought—beyond the reach of mind.
Master: That is not quite so. It is true enough that the conditioned mind cannot realise Him. But He can be realised by the Pure Mind,2 which is the same thing as the Pure Reason,3 which is the same thing as the Pure or Unconditioned Soul.4 He cannot indeed be sensed by the finite reason or by the finite, relative, conditioned mind, which has a sensuous nature, and is thus marked by an attachment to 'Woman and Gold' (carnality and worldliness). The mind may get rid of its sensuous nature, be purified by culture, and be once more free from all worldly tendencies, desires, and attachment and thus be one with the Unconditioned Soul.
1 Sakti.
2 Suddha Manas.
3 Suddha Buddhi.
4 Suddha Âtman.
Was it not thus that the sages of old saw God? God, the Unconditioned Spirit they saw by means of the Purified Mind (the mind stripped of its sensuous nature), which they found to be the same as the Atman or the Unconditioned Soul within.*
Girish (smiling): Narendra has been beaten by me:
Sri Râmakrishna: Oh no! On the contrary he says; "Girish (Ghosh) believes in the incarnation of God! his faith is firm as a rock; surely it is not proper for one to meddle with such a faith!"
Girish (smiling): Sir, we are all talking away; our words flow like water, but your M. here sits with his lips closed. What in the world does he think of? Do be good enough to throw light upon this point. (Laughter.)
Master (smiling): Beware of the following: (1) of him whose words flow like water; (2) of him the door of whose heart is closed to you; (3) of the devotee who shows off to the world his devotion by the Sacred Tulsi leaf stuck into the ear; (4) of the woman who wears a long veil; (5) of the tank covered with scum, the cold water of which is so injurious to health. (Laughter) I must say our M. here is no such thing—rather let us say, the depth of his soul has made him speechless. (Laughter).
* Compare Kant's exposition of the Transcendental Reason or the Faculty of the Unconditioned.
Girish: Sir, will you kindly repeat the proverb?
Chunilall: Guardians of boys are beginning to talk about M's conduct as Headmaster. Our friend N. junior is a pupil of his; so are Baburam, Narayan, Paltoo, Purna, Tejchandra. The guardians complain that it is M. who brings these boys to our Master: so that they neglect their studies. They hold M. responsible for all this.
Master: Oh dear! Who is to put faith in all that they can say against him?
Just at this moment Narayan comes in and falls at the Master's feet. Narayan is of a fair complexion, 17 or 18 years old. He is a student and a beloved disciple of Sri Râmakrishna. The Master is so much attached to him that He sometimes cries before the Divine Mother in His anxiety to see him. He looks upon the boy as Narayana (God) Himself.
Girish (at the sight of Narayan): Hallo! Who sent you word that the Master is here? M., I am afraid, is going to do for everybody! (Laughter.)
Sri Râmakrishna (laughing): Hold: pray keep your own counsel: people are already speaking ill of him (M.)
* * * *
The conversation next turns upon Narendra.
A disciple: He does not come to us now-a-days as often as he used to do before.
Master: It is no wonder that he does not come to us. Wonderful is the thought of bread and butter! It makes even such a great poet as Kalidas (writer of Sakuntala) lose his wits! (Laughter.)
Balaram. He is a great friend of Annada Guha, grandson of the well-known Shiboo Guha. He always walks with him.
Master: Yes, they meet generally at the house of a friend of theirs who is employed in some Government office. They hold prayer meetings1 as Brahmos there.
Acceptance of gifts and loss of Independence.
Balaram (smiling): Brahmins generally say that Annada Guha is very conceited.
Sri Râmakrishna: Pay no heed to what the Brahmins say. You know their ways: he who gives good gifts to them is a good man; the rest of mankind are bad! (Laughter.)