Gospel of Sri Ramakrishna( Volume 2)

Monday, September 29, 1884

It was the third day of the Durga Puja. The Master had been awake in his room at Dakshineswar since early morning. The morning worship in the Kali temple was over and the orchestra had played the morning melodies in the nahabat. Brahmins and gardeners, basket in hand, were plucking flowers for the worship of the Divine Mother. Bhavanath, Baburam, Niranjan, and M. had spent the night at Dakshineswar, sleeping on the porch of the Master’s room. As soon as they awoke they saw Sri Ramakrishna dancing in an ecstatic mood. He was chanting: “Victory to Mother Durga! Hallowed be the name of Durga!” He was naked and looked like a child as he chanted the name of the Blissful Mother. After a few moments he said: “Oh, the bliss of divine ecstasy! Oh, the bliss of divine drunkenness!” Then he repeatedly chanted the name of Govinda: “O Govinda! My life! My soul!”

The devotees sat on their beds and with unwinking eyes watched Sri Ramakrishna’s spiritual mood. Hazra was living at the temple garden. Latu was also living there to render the Master personal service. Rakhal was still at Vrindavan. Narendra visited Sri Ramakrishna now and then. He was expected that day.

The devotees washed their faces. The Master took his seat on a mat on the north verandah. Bhavanath and M. sat beside him. Other devotees were coming in and out of the room.

MASTER (to Bhavanath): “The truth is that ordinary men cannot easily have faith. But an Isvarakoti’s faith is spontaneous. Prahlada burst into tears while writing the letter ‘ka’. (The first consonant of the Sanskrit alphabet.) It reminded him of Krishna. It is the nature of jivas to doubt. They say yes, no doubt, but —

“Hazra can never be persuaded to believe that Brahman and Sakti, that Sakti and the Being endowed with Sakti, are one and the same. When the Reality appears as Creator, Preserver, and Destroyer, we call It Sakti; when It is inactive, we call It Brahman. But really It is one and the same thing— indivisible. Fire naturally brings to mind its power to burn; and the idea of burning naturally brings to mind the idea of fire. It is impossible to think of the one without the other.

“So I prayed to the Divine Mother: ‘O Mother! Hazra is trying to upset the views of this place.(“This place” refers to the Master himself.) Either give him right understanding or take him from here.’ The next day he came to me and said, Yes, I agree with you.’ He said that God exists everywhere as All-pervading Consciousness.”

BHAVANATH (smiling): “Did what Hazra said really make you suffer so much?”

MASTER: “You see, I am now in a different mood. I can’t shout and carry on heated discussions with people. I am not in a mood now to argue and quarrel with Hazra. Hriday said to me at Jadu Mallick’s garden house, ‘Uncle, don’t you want to keep me with you?’12 ‘No,’ I said, ‘I am no longer in a mood to get into heated arguments with you.’

“What is knowledge and what is ignorance? A man is ignorant so long as he feels that God is far away. He has knowledge when he knows that God is here and everywhere.

“When a man has true knowledge he feels that everything is filled with Consciousness. At Kamarpukur I used to talk to Shibu, (Shivaram, a nephew of the Master.) who was then a lad four or five years old. When the clouds rumbled and lightning flashed, Shibu would say to me: There, uncle! They’re striking matches again!’ (All laugh.) One day I noticed him chasing grasshoppers by himself. The leaves rustled in the near-by trees. ‘Hush! Hush!’ he said to the leaves. ‘I want to catch the grasshoppers.’ He was a child and saw everything throbbing with consciousness. One cannot realize God without the faith that knows no guile, the simple faith of a child.

“Ah, what a state of mind I passed through! One day something bit me while I was sitting in the grass. I was afraid it might have been a snake, and I didn’t know what to do. I had heard that if a snake bites you again immediately after its first bite, it takes back its own venom. At once I set out to discover the hole so that I might let the snake bite me again. While I was searching, a man said to me, ‘What are you doing?’ After listening to my story, he said, ‘But the snake must bite in the very same place it has bitten before.’ Thereupon I went away. Perhaps I had been bitten by a scorpion or some other insect.

“I had heard from Ramlal that the autumn chill was good for one’s health. Ramlal had quoted a verse to support it. One day, as I was returning from Calcutta in a carriage, I stuck my head out of the window so that I might get all the chill. Then I fell ill.” (All laugh.)

Sri Ramakrishna entered his room and sat down. His legs were a little swollen. He asked the devotees to feel his legs and see whether or not the pressure of their fingers made dimples. Dimples did appear with the pressure, but the devotees said that it was nothing.

MASTER (to Bhavanath): “Please ask Mahendra of Sinthi to see me. I shall feel better if he reassures me.”

BHAVANATH (with a smile): “You have great faith in medicine. But we haven’t so much.”

MASTER: “It is God who, as the doctor, prescribes the medicine. It is He who, in one form, has become the physician. Dr. Gangaprasad asked me not to drink water at night. I regarded his statement as the words of the Vedas. I look upon him as the physician of heaven.”

Hazra entered the room and sat down. The Master talked awhile about different things and then said to Hazra: “You see, many people were at Ram’s house yesterday. Vijay, Kedar, and others were there. But why did I feel so deeply stirred at the sight of Narendra? I found that Kedar belonged to the realm of Divine Inebriation.”

Presently Narendra arrived, and Sri Ramakrishna was exceedingly happy. Narendra saluted the Master and began to talk with Bhavanath and others in the room. M. was seated near by. A long mat was spread on the floor. While talking, Narendra lay on it flat on his stomach. The Master looked at him and suddenly went into samadhi. He sat on Narendra’s back in an ecstatic mood.

Bhavanath sang:

O Mother, ever blissful as Thou art,
Do not deprive Thy worthless child of bliss! . . .

Sri Ramakrishna came down from the plane of samadhi. He sang:

Repeat, O mind, my Mother Durga’s hallowed name!
O Gauri! O Narayani! to Thee I bow.
Thou art the day, O Mother! Thou art the dusk and the night.
As Rama Thou drawest the bow, as Krishna Thou playest the flute;
As Kali all-terrible, Thou hast silenced Siva, Thy Lord.
The ten Embodiments13 of Divine Sakti art Thou,
And Thou the ten Avatars: this time save me Thou must!
With flowers and vilwa-leaves did Yasoda worship Thee,
And Thou didst bless her by placing Krishna, the Child, in her arms.
Wherever I chance to live, O Mother, in forest or grove,
May my mind, day and night, dwell at Thy Lotus Feet;
Whether at last I die a natural or sudden death,
Oh, may my tongue repeat Durga’s name at the end!
Thou mayest send me away, O Mother, but where shall I go?
Tell me, Mother, where else shall I hear so sweet a name?
Thou mayest even say to me: “Step aside! Go away!”
Yet I shall cling to Thee, O Durga! Unto Thy feet
As Thine anklets I shall cling, making their tinkling sound.
When, O Mother, Thou sittest at mighty Siva’s side,
Then I shall cry from Thy feet, “Victory unto Siva!”
Mother, when as the Kite14 Thou soarest in the sky,
There, in the water beneath, as a minnow I shall be swimming;
Upon me Thou wilt pounce, and pierce me through with Thy claws.
Thus, when the breath of life forsakes me in Thy grip,
Do not deny me the shelter of Thy Lotus Feet!
From the world’s bondage free me, O Spouse of the Absolute!
Thy two feet are my boat to cross this world’s dark sea.
Thou art the heavens and the earth, and Thou the nether world;
From Thee have the twelve Gopalas and Hari and Brahma sprung.
Whoever treads the path, repeating “Durga! Durga!”
Siva Himself protects with His almighty trident.

Hazra was sitting on the northeast verandah counting the beads of his rosary. The Master went and sat in front of him, taking the rosary in his own hands.

MASTER (to Hazra): “You see, I cannot use the rosary. No, perhaps I can. Yes, I can with my left hand. But I cannot repeat the name of God with it.”

With these words Sri Ramakrishna tried to perform a little japa. But hardly had he begun when he went into samadhi. He sat in that state a long time, still holding the rosary in his hand. The devotees looked at him with wonder in their eyes. Hazra also watched the Master without uttering a word. After a long time Sri Ramakrishna regained consciousness of the outer world and said that he was hungry. He often said such things to bring his mind down to the normal plane. M. was. going to bring something for him to eat. The Master said, “No, I shall first go to the Kali temple.”

He went across the cement courtyard toward the Kali temple. On the way he bowed with folded hands to the twelve Siva temples. On the left was the temple of Radhakanta. He went there first and bowed before the image. Then he entered the Kali temple and saluted the Mother. Sitting on a carpet, he offered flowers at the Mother’s holy feet. He also placed a flower on his own head. While returning from the temple he asked Bhavanath to carry the green coconut offered at the temple, and the charanamrita. Coming back to his room, accompanied by M. and Bhavanath, he saluted Hazra, who cried out in dismay: “What are you doing, sir? What is this?” The Master said, “Why should you say it is wrong?” Hazra often argued with the Master, declaring that God dwelt in all beings and that everybody could attain Brahmajnana through sadhana. He had an exaggerated idea of his own spiritual progress.

It was about noon. The gong and the bells announced the worship and offering in the various temples. The brahmins, the Vaishnavas, and the beggars went to the guest-house to have their midday meal. The devotees of the Master were also to partake of the sacred offerings. He asked them to go to the guest-house. To Narendra he said: “Won’t you take your meal in my room? All right. Narendra and I will eat here.” Bhavanath, Baburam, M., and the other devotees went to the guest-house.

After his meal Sri Ramakrishna rested a few minutes. The devotees were on the verandah engaged in light conversation. He soon joined them and was happy in their company. It was about two o’clock. All were still sitting on the verandah, when suddenly Bhavanath appeared in the garb of a brahmachari, dressed in an ochre cloth, kamandalu in hand, his face beaming with smiles.

MASTER (with a smile): “That is his inner feeling. Therefore he has dressed himself as a brahmachari.”

NARENDRA: “He has put on the garb of a brahmachari; let me put on the garb of a Tantrik worshipper.”

HAZRA: “Then you will have to follow the Tantrik rituals, with women, wine, and so on.”

Sri Ramakrishna did not encourage the conversation. Indeed, he made fun of it.

Suddenly the Master began to dance in an ecstatic mood. He sang:

Mother, Thou canst not trick me any more,
For I have seen Thy crimson Lotus Feet. . . .

The Master said: “Ah, how wonderfully Rajnarayan sings about the Divine Mother! He sings and dances that way. The music of Nakur Acharya at Kamarpukur is also wonderful. Ah, how beautiful his singing and dancing are!

A sadhu was staying at the Panchavati. But he was a hot-tempered man; he scolded and cursed everyone. He came to the Master’s room wearing wooden sandals and asked the Master, “Can I get fire here?” Sri Ramakrishna saluted him and stood with folded hands as long as he remained in the room.

When he had left, Bhavanath said to the Master with a laugh, “What great respect you showed the sadhu!”

MASTER (smiling): “You see, he too is Narayana, though full of tamas. This is the way one should please people who have an excess of tamas. Besides, he is a sadhu.”

The devotees were engaged in a game of golakdham.15 Hazra joined them. The Master stood by, watching them play. M. and Kishori reached “heaven”. Sri Ramakrishna bowed before them and said, “Blessed are you two brothers.” He said to M., aside, “Don’t play any more.” Hazra fell into “hell”. The Master said: “What’s the matter with Hazra? Again!” No sooner had Hazra got out of “hell” than he fell into it again. All burst into laughter. Latu, at the first throw of the dice, went to “heaven” from “earth”. He began to cut capers of joy. “See Latu’s joy!” said the Master. “He would have been terribly sad if he hadn’t achieved this. (Aside to the devotees) This too has a meaning. Hazra is so vain that he thinks he will triumph over all even in this game. This is the law of God, that He never humiliates a righteous person. Such a man is victorious everywhere.”

Sri Ramakrishna was sitting on the small couch in his room. Narendra, Baburam, Bhavanath, and M. were sitting on the floor. Narendra referred to various religious sects — the Ghoshpara, Panchanami, and others. Sri Ramakrishna described their views and condemned their immoral practices. He said that they could not follow the right course of spiritual discipline, but enjoyed sensuous pleasures in the name of religion.

MASTER (to Narendra): “You need not listen to these things. The bhairavas and the bhairavis of the Tantrik sect also follow this kind of discipline. While in Benares I was taken to one of their mystic circles. Each bhairava had a bhairavi with him. I was asked to drink the consecrated wine, but I said I couldn’t touch wine. They drank it. I thought perhaps they would then practise meditation and japa. But nothing of the sort. They began to dance. I was afraid they might fall into the Ganges: the circle had been made on its bank. It is very honourable for husband and wife to assume the roles of bhairava and bhairavi.

(To Narendra and the others) “Let me tell you this. I regard woman as my mother; I regard myself as her son. This is a very pure attitude. There is no danger in it. To look on woman as a sister is also not bad. But to assume the attitude of a ‘hero’, to look on woman as one’s mistress, is the most difficult discipline. Tarak’s father followed this discipline. It is very difficult. In this form of sadhana one cannot always maintain the right attitude.

“There are various paths to reach God. Each view is a path. It is like reaching the Kali temple by different roads. But it must be said that some paths are clean and some dirty. It is good to travel on a clean path.

“Many views, many paths — and I have seen them all. But I don’t enjoy them any more; they all quarrel.

“No one else is here, and you are my own people. Let me tell you something. I have come to the final realization that God is the Whole and I am a part of Him, that God is the Master and I am His servant. Furthermore, I think every now and then that He is I and I am He.”

The devotees listened to these words in deep silence.

BHAVANATH (humbly): “I feel disturbed if I have a misunderstanding with someone. I feel that in that case I am not able to love all.”

MASTER: “Try at the outset to talk to him and establish a friendly relationship with him. If you fail in spite of your efforts, then don’t give it another thought. Take refuge in God. Meditate on Him. There is no use in giving up God and feeling depressed from thinking about others.”

BHAVANATH: “Great souls, such as Christ and Chaitanya, have admonished us to love all beings.”

MASTER: “Love you must, because God dwells in all beings. But salute a wicked person from a distance. You speak of Chaitanya? He also used to restrain his spiritual feeling in the presence of unsympathetic people. At Srivas’s house he put Srivas’s mother-in-law out of the room, dragging her out by the hair.”

BHAVANATH: “It was not he but others who did it.”

MASTER: “Could the others have done it without his approval? What can be done? Suppose a man cannot make another love him; must he worry about it day and night? Must I waste my mind, which should be given to God, on useless, things? I say: ‘O Mother, I don’t want Narendra, Bhavanath, Rakhal, or anybody. I seek Thee alone. What shall I do with man?’

When the Blissful Mother comes to my house, how much of the Chandi I shall hear!
How many monks will come here, and how many yogis with matted locks!

“When I attain God I shall attain everything. I renounced gold and silver, saying, ‘Rupee is clay and clay is rupee; gold is clay and clay is gold.’ With these words I threw gold, silver, and clay into the Ganges. Then I was afraid at the thought that Mother Lakshmi might be angry with me because I had treated Her wealth with contempt; that She might even stop my meals. So I prayed to the Divine Mother, ‘O Mother, I want Thee and nothing else.’ I knew that by realizing Her I should get everything.”

BHAVANATH (smiling): “This is the shrewd calculation of a business man.”

MASTER (smiling): “Yes, that is so. Once the Lord was pleased with a certain devotee. He appeared before him and said: ‘I am very much pleased with your austerities. Ask a boon of Me.’ The devotee said, ‘O Lord, if You are gracious enough to give me a boon, then please grant that I may eat from gold plates with my grandchildren.’ One boon covered many things — wealth, children, and grandchildren.” (All laugh.)

Hazra was sitting on the verandah.

MASTER: “Do you know what Hazra wants? He wants money. His family is in distress; he has debts. He thinks that God will give him money because he devotes himself to japa and meditation.”

A DEVOTEE: “Can’t God fulfil a devotee’s desire?”

MASTER: “If it is His sweet will. But God doesn’t take entire responsibility for a devotee unless the devotee is completely intoxicated with ecstatic love for Him. At a feast it is only a child whom one takes by the hand and seats at his place. Who does that with older people? Not until a man thinks so much of God that he cannot look after himself does God take on his responsibilities. Hazra doesn’t inquire about his family. His son said to Ramlal: ‘Please ask father to come home. We shall not ask anything of him.’ These words almost brought tears to my eyes. Hazra’s mother said to Ramlal: ‘Please ask Pratap (Hazra.) to come home just once. Also ask your uncle (The Master.) to request him to come home.’ I told him about it, but he didn’t listen to me.

“Is a mother to be trifled with? Before becoming a sannyasi Chaitanyadeva worked hard to persuade his mother to let him renounce home. Mother Sachi said that she would kill Keshab Bharati.16 Chaitanyadeva did his utmost to persuade her. He said: ‘Mother, I shall not renounce home if you won’t let me. But if you compel me to lead a householder’s life, I shall die. And, mother, even if I go away as a sannyasi, you will be able to see me whenever you desire. I shall stay near you. I shall see you every now and then.’ Only when Chaitanya explained it to her thus did she give her permission. Narada could not go to the forest to practise austerity as long as his mother was alive. He had to take care of her. After her death he went away to realize God.

“When I went to Vrindavan I felt no desire to return to Calcutta. It was arranged that I should live with Gangama. (A great woman saint of vrindavan..) Everything was settled. My bed was to be on one side and Gangama’s on the other. I resolved not to go back to Calcutta. I said to myself, ‘How long must I eat a kaivarta’s17 food?’ ‘No,’ said Hriday to me, ‘let us go to Calcutta.’ He pulled me by one hand and Gangama pulled me by the other. I felt an intense desire to live at Vrindavan. But just then I remembered my mother. That completely changed everything. She was old. I said to myself: ‘My devotion to God will take to its wings if I have to worry about my mother. I would rather live with her. Then I shall have peace of mind and be able to meditate on God.’

(To Narendra) “Why don’t you say a few Words to Hazra about going home? The other day he said to me, ‘Yes, I shall go home and stay there three days.’ But now he has forgotten all about it.

(To the devotees) “We have talked about filthy things — Ghoshpara and things like that. Govinda! Govinda! Govinda! Now chant the name of Hari. Let there be a dish of rice pudding and sweets after the ordinary lentils.”

Narendra began to sing:

Fasten your mind, O man, on the Primal Purusha,
Who is the Cause of all causes,
The Stainless One, the Beginningless Truth.
As Prana He pervades the infinite universe;
The man of faith beholds Him,
Living, resplendent, the Root of all.
Beyond the senses, eternal, the Essence of Consciousness,
He shines in the cave of the heart,
Adorned with Holiness, Wisdom, and Love;
By meditating on Him, man is delivered from grief.

Of countenance ever serene,
An inexhaustible Ocean of Virtue,
None can fathom His depths; yet freely, of His own grace,
Does He reveal Himself
To those who come to His feet for shelter,
Merciful since they are helpless and He is the Ever-forgiving,
The Giver of happiness,
The Ready Help in the sea of our woe.

Unswervingly just, bestowing the fruits of our deeds, good and ill,
Yet is He the Fount of Compassion,
The Ocean of Mercy brimming with Love;
Even to hear of His glory suffuses the eyes with tears.
Gaze on His face and be blest:
Your heart is hungry for Him, O man!
Bright with unspeakable beauty, peerless and without stain,
No words can ever describe Him;
Be as a beggar before His gate
And worship Him day and night, beseeching Him for His grace.

He sang again:

In Wisdom’s firmament the moon of Love is rising full,
And Love’s flood-tide, in surging waves, is flowing everywhere.
O Lord, how full of bliss Thou art! Victory unto Thee!

On every side shine devotees, like stars around the moon;
Their Friend, the Lord All-merciful, joyously plays with them.
Behold! the gates of paradise today are open wide. . . .

Sri Ramakrishna was dancing in a circle. The devotees joined him. They all sang and danced. Their bliss was indescribable. The Master sang about the Divine Mother:

Behold my Mother playing with Siva, lost in an ecstasy of joy! . . .

Sri Ramakrishna was highly pleased because M. had joined in the music. He said to M., with a smile, “The atmosphere would have been more intense with divine fervour if a drum had accompanied the music and played: ‘Tak tak ta dhina! Dak dak da dhina!'”

It was dusk when the kirtan was finished.

Wednesday, October 1, 1884

Sri Ramakrishna had set out from Dakshineswar for Adhar’s house in Calcutta. Narayan and Gangadhar were with him. In the carriage, in an ecstatic mood, he said: “Shall I count the beads? How shameful that would be! This emblem of Siva has sprung from the bowels of the earth; it is self-created and not set up by man’s hands.”

They arrived at Adhar’s house, where many devotees, including Kedar, Baburam, and Vijay, had assembled. Vaishnavcharan, the musician, was present. At the Master’s behest, Adhar heard Vaishnavcharan’s music daily after his return from the office.

When the Master entered Adhar’s drawing-room the devotees stood up to receive him. Kedar and Vijay saluted him, and the Master asked Narayan and Baburam to salute Kedar and Vijay. He asked Kedar and Vijay to bless Narayan and Baburam that they might have devotion to God. Pointing to Narayan he said, “He is utterly guileless.” The eyes of the devotees were fixed on the two boys.

MASTER (to Kedar and, the other devotees): “It is good that I have met you all here; otherwise perhaps you would have come to the Kali temple to see me. Through the will of God, however, we have met here.”

KEDAR (with folded, hands): “The will of God! It is all your will.”

Sri Ramakrishna smiled. Vaishnavcharan began a kirtan about Radha and Krishna. When the music was nearing its end, with the union of Radha and Krishna, the Master began to dance with ecstatic fervour. The devotees danced and sang around him. After the music they all sat down. The Master said to Vijay, referring to Vaishnavcharan, “He sings very well.” He asked the musician to sing the song about Sri Chaitanya, beginning with the line, “The beautiful Gauranga, the youthful dancer, fair as molten gold.”

When the song was over, the Master asked Vijay, “How did you like it?”

VIJAY: “Wonderful.”

Sri Ramakrishna also sang a song about Sri Chaitanya, M. joining him. Then Vaishnavcharan sang another song: 

O my flute, sing Hari’s name!
You cannot know the highest Truth
Without Lord Hari’s grace.
His name removes our bitter grief;
Repeat the name of Hari, then,
Repeat Sri Krishna’s holy name!

If He bestows His grace on me,
No longer shall I be afraid
Of this unfriendly world;
Sing then Lord Hari’s name, my flute!
Our only treasure is His name.

Govinda says: Behold, my days
Are passing by in vain;
In the world’s deep and shoreless sea,
Oh, let me not be drowned!

Vaishnavcharan sang again, this time about Mother Durga:

O tongue, always repeat the name of Mother Durga;
Who but your Mother Durga will save you in distress? . . .

The Master and the musician sang again and again the following lines from the song:

The moving and the unmoving, the gross and the subtle, art Thou;
Creation and preservation art Thou, and the last dissolution.
Thou art the Primal Root of this manifold universe;
The Mother of the three worlds, their only Saviour, art Thou;
Thou art the Sakti of all, and Thou Thine own Sakti, too.

Kedar and several devotees stood up. They were about to return home. Kedar saluted the Master and bade him good-bye.

MASTER: “Should you go away without bidding Adhar good-bye? Wouldn’t that be an act of discourtesy?”

KEDAR: “‘When God is pleased, the world is pleased.’ You are staying; so in a sense we are all staying. I am not feeling well. Besides, I am a little nervous about my social conventions.18 Once before I had trouble with our community.”

VIJAY (pointing to the Master): “Should we go away and leave him here?”

Just then Adhar came in to take the Master to the dining-room, for the meal was ready. Sri Ramakrishna stood up and said, addressing Kedar and Vijay: “Come. Come with me.” They followed him and partook of the dinner together with the other devotees.

After dinner they all returned to the drawing-room, where the devotees sat around the Master. Kedar said to him with folded hands, “Please forgive me for hesitating to eat here.” Perhaps the thought had come to his mind that he should not have hesitated, since the Master himself had no scruples about eating at Adhar’s house.

Kedar worked at Dacca. Many devotees brought offerings of sweets and other food for him. Referring to this, Kedar said to the Master: “People want to give me food. What should I do? Lord, what is your command in this matter?”

MASTER: “One can eat food even from an untouchable if the untouchable is a devotee of God. After spending seven years in a God-intoxicated state at Dakshineswar, I visited Kamarpukur. Oh, what a state of mind I was in at that time! Even a prostitute fed me with her own hands. But I cannot allow that now.”

Kedar was about to take his leave.

KEDAR (in a low voice): “Lord, please transmit power to me. Many people come to me. What do I know?”

MASTER: “Everything will be all right. One gets along well if one is sincerely devoted to God.”

Yogendra, the editor of a Bengali paper, the Bangavasi, entered the room. The conversation turned to the Personal God and God without form.

MASTER: “God has form; again, He is formless. How many aspects He has! We cannot comprehend Him. Why should we say that God is formless only?”

YOGENDRA: “That is the one amazing thing about the Brahmo Samaj. There even a boy twelve years old sees God as formless. The members of the Adi Samaj (A branch of the Brahmo Samaj.) do not object very much to God with form. They are allowed to attend ritualistic worship if it takes place in respectable families.”

MASTER (smiling): “How nicely he has put it! Even a boy sees the formless God!”

ADHAR: “Shivanath Babu does not believe in God’s forms.”

VIJAY: “That is his mistake. (Pointing to the Master) As he says, the chameleon assumes different colours — now this colour, now that. Only the man who lives under the tree knows the animal’s true colour.

“While meditating I saw images of gods painted on a canvas. How many gods! How many different things they said! I said to myself: ‘I shall go to the Master. He will explain it all to me.'”

MASTER: “You saw correctly.”

KEDAR: “God assumes forms for the sake of His devotees. Through ecstatic love a devotee sees God with form. Dhruva had a vision of the Lord. He said: ‘Why don’t, Your ear-rings move?’ The Lord said, ‘They will move if you move them.'”

MASTER: “One must accept everything: God with form and God without form. While meditating in the Kali temple I noticed Ramani, a prostitute. I said, ‘Mother, I see that Thou art in that form too.’ Therefore I say one must accept everything. One does not know when or how God will reveal Himself.”

The Master sang:

A mendicant has come to us, ever absorbed in divine moods. . . .

VIJAY: “God has infinite power. Can He not reveal Himself in any form He chooses? Man is a speck of dust, and he dares come to a conclusion about God. How amazing!”

MASTER: “A man reads a little of the Gita, the Bhagavata, or the Vedanta and thinks he has understood everything. Once an ant went to a hill of sugar. One grain of sugar filled its stomach, and it was returning home with another grain in its mouth. On the way it said to itself, ‘Next time I go, I shall bring home the whole hill.'” (All laugh.)