^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ SYMBOLS OF TWELVE MAJOR WORLD RELIGIONS ^ ^ ^ ^ ^ ^ ^ ^^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^





It was Sunday afternoon when M. came on his third visit to the Master.  He had been profoundly impressed by his first two visits to this wonderful man.  He had been thinking of the Master constantly, and of the utterly simple way he explained the deep truths of the spiritual life.  Never before had he met such a man.

Sri Ramakrishna was sitting on the small couch.  The room was filled with devotees,3  who had taken advantage of the holiday to come to see the Master.  M. had not yet become acquainted with any of them; so he took his seat in a corner.  The Master smiled as he talked with the devotees.


He addressed his words particularly to a young man of nineteen, named Narendranath, who was a college student and frequented the Sadharan Brahmo Samaj.  His eyes were bright, his words were full of spirit, and he had the look of a lover of God.

How the spiritually minded should look upon the worldly

M. guessed that the conversation was about worldly men, who look down on those who aspire to spiritual things.  The Master was talking about the great number of such people in the world, and about how to deal with them.

MASTER (to Narendra): "How do you feel about it? Worldly people say all kinds of things about the spiritually minded.  But look here! When an elephant moves along the street, any number of curs and other small animals may bark and cry after it; but the elephant doesn't even look back at them.  If people speak ill of you, what will you think of them?"

NARENDRA: "I shall think that dogs are barking at me."

God in every being

MASTER (Smiling): "Oh, no! You mustn't go that far, my child! (Laughter).  God dwells in all beings.  But you may be intimate only with good people; you must keep away from the evil-minded.  God is even in the tiger; but you cannot embrace the tiger on that account.  (Laughter).  You may say, 'Why run away from a tiger, which is also a manifestation of God?' The answer to that is: 'Those who tell you to run away are also manifestations of God - and why shouldn't you listen to them?'

Parable of the "elephant God"

"Let me tell you a story.  In a forest there lived a holy man who had many disciples.  One day he taught them to see God in all beings and, knowing this, to bow low before them all.  A disciple went to the forest to gather wood for the sacrificial fire.  Suddenly he heard an outcry: 'Get out of the way! A mad elephant is coming!' All but the disciple of the holy man took to their heels.  He reasoned that the elephant was also God in another form.  Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises.  The mahut of the elephant was shouting: 'Run away! Run away!' But the disciple didn't move.  The animal seized him with its trunk, cast him to one side, and went on its way.  Hurt and bruised, the disciple lay unconscious on the ground.  Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage.  With the help of some medicine he soon regained consciousness.  Someone asked him, 'You knew the elephant was coming - why didn't you leave the place?' 'But', he said, 'our teacher has told us that God Himself has taken all these forms, of animals as well as men.  Therefore, thinking it was only the elephant God that was coming, I didn't run away.' At this the teacher said: 'Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there.  Since all are manifestations of God, why didn't you trust the mahut's words? You should have heeded the words of the mahut God.' (Laughter)

"It is said in the scriptures that water is a form of God.  But some water is fit to be used for worship, some water for washing the face, and some only for washing plates or dirty linen.  This last sort cannot be used for drinking or for a holy purpose.  In like manner, God undoubtedly dwells in the hearts of all - holy and unholy, righteous and unrighteous; but a man should not have dealings with the unholy, the wicked, the impure.  He must not be intimate with them.  With some of them he may exchange words, but with others he shouldn't go even that far.  He should keep aloof from such people."

How to deal with the wicked

A DEVOTEE: "Sir, if a wicked man is about to do harm, or actually does so, should we keep quiet then?"

MASTER: "A man living in society should make a show of tamas to protect himself from evil-minded people.  But he should not harm anybody in anticipation of harm likely to be done him.

Parable of the snake

"Listen to a story.  Some cowherd boys used to tend their cows in a meadow where a terrible poisonous snake lived.  Everyone was on the alert for fear of it.  One day a brahmachari was going along the meadow.  The boys ran to him and said: 'Revered sir, please don't go that way.  A venomous snake lives over there.' 'What of it, my good children?' said the brahmachari.  'I am not afraid of the snake.  I know some mantras.' So saying, he continued on his way along the meadow.  But the cowherd boys, being afraid, did not accompany him.  In the mean time the snake moved swiftly toward him with upraised hood.  As soon as it came near, he recited a mantra, and the snake lay at his feet like an earthworm.  The brahmachari said: 'Look here.  Why do you go about doing harm? Come, I will give you a holy word.  By repeating it you will learn to love God.  Ultimately you will realize Him and so get rid of your violent nature.' Saying this, he taught the snake a holy word and initiated him into spiritual life.  The snake bowed before the teacher and said, 'Revered sir, how shall I practise spiritual discipline?' 'Repeat that sacred word', said the teacher, 'and do no harm to anybody'.  As he was about to depart, the brahmachari said, 'I shall see you again.'

"Some days passed and the cowherd boys noticed that the snake would not bite.  They threw stones at it.  Still it showed no anger; it behaved as if it were an earthworm.  One day one of the boys came close to it, caught it by the tail, and, whirling it round and round, dashed it again and again on the ground and threw it away.  The snake vomited blood and became unconscious.  It was stunned.  It could not move.  So, thinking it dead, the boys went their way.

"Late at night the snake regained consciousness.  Slowly and with great difficulty it dragged itself into its hole; its bones were broken and it could scarcely move.  Many days passed.  The snake became a mere skeleton covered with a skin.  Now and then, at night, it would come out in search of food.  For fear of the boys it would not leave its hole during the day-time.  Since receiving the sacred word from the teacher, it had given up doing harm to others.  It maintained its life on dirt, leaves, or the fruit that dropped from the trees.

"About a year later the brahmachari came that way again and asked after the snake.  The cowherd boys told him that it was dead.  But he couldn't believe them.  He knew that the snake would not die before attaining the fruit of the holy word with which it had been initiated.  He found his way to the place and, searching here and there, called it by the name he had given it.  Hearing the teacher's voice, it came out of its hole and bowed before him with great reverence.  'How are you?' asked the brahmachari.  'I am well, sir', replied the snake.  'But', the teacher asked, 'why are you so thin?' The snake replied: 'Revered sir, you ordered me not to harm any body.  So I have been living only on leaves and fruit.  Perhaps that has made me thinner.'

"The snake had developed the quality of sattva; it could not be angry with anyone.  It had totally forgotten that the cowherd boys had almost killed it.

"The brahmachari said: 'It can't be mere want of food that has reduced you to this state.  There must be some other reason.  Think a little.' Then the snake remembered that the boys had dashed it against the ground.  It said: 'Yes, revered sir, now I remember.  The boys one day dashed me violently against the ground.  They are ignorant, after all.  They didn't realize what a great change had come over my mind.  How could they know I wouldn't bite or harm anyone?' The brahmachari exclaimed: 'What a shame! You are such a fool! You don't know how to protect yourself.  I asked you not to bite, but I didn't forbid you to hiss.  Why didn't you scare them by hissing?'

"So you must hiss at wicked people.  You must frighten them lest they should do you harm.  But never inject your venom into them.  One must not injure others.

"In this creation of God there is a variety of things: men, animals, trees, plants.  Among the animals some are good, some bad.  There are ferocious animals like the tiger.  Some trees bear fruit sweet as nectar, and others bear fruit that is poisonous.  Likewise, among human beings, there are the good and the wicked, the holy and the unholy.  There are some who are devoted to God, and others who are attached to the world.

Four Classes of Men:

"Men may be divided into four classes: those bound by the fetters of the world, the seekers after liberation, the liberated, and the ever-free.

"Among the ever-free we may count sages like Narada.  They live in the world for the good of others, to teach men spiritual truth.

"Those in bondage are sunk in worldliness and forgetful of God.  Not even by mistake do they think of God.

"The seekers after liberation want to free themselves from attachment to the world.  Some of them succeed and others do not.

"The liberated souls, such as the sadhus and mahatmas, are not entangled in the world, in 'woman and gold'.  Their minds are free from worldliness.  Besides, they always meditate on the Lotus Feet of God.

"Suppose a net has been cast into a lake to catch fish.  Some fish are so clever that they are never caught in the net.  They are like the ever-free.  But most of the fish are entangled in the net.  Some of them try to free themselves from it, and they are like those who seek liberation.  But not all the fish that struggle succeed.  A very few do jump out of the net, making a big splash in the water.  Then the fishermen shout, 'Look! There goes a big one!' But most of the fish caught in the net cannot escape, nor do they make any effort to get out.  On the contrary, they burrow into the mud with the net in their mouths and lie there quietly, thinking, 'We need not fear any more; we are quite safe here.' But the poor things do not know that the fishermen will drag them out with the net.  These are like the men bound to the world.

"The bound souls are tied to the world by the fetters of 'woman and gold'.  They are bound hand and foot.  Thinking that 'woman and gold' will make them happy and give them security, they do not realize that it will lead them to annihilation.  When a man thus bound to the world is about to die, his wife asks, 'You are about to go; but what have you done for me?' Again, such is his attachment to the things of the world that, when he sees the lamp burning brightly, he says: 'Dim the light.  Too much oil is being used.' And he is on his death-bed!

"The bound souls never think of God.  If they get any leisure they indulge in idle gossip and foolish talk, or they engage in fruitless work.  If you ask one of them the reason, he answers, 'Oh, I cannot keep still; so I am making a hedge.' When time hangs heavy on their hands they perhaps start playing cards."

There was deep silence in the room.

Redeeming power of faith

A DEVOTEE: "Sir, is there no help, then, for such a worldly person?"

MASTER: "Certainly there is.  From time to time he should live in the company of holy men, and from time to time go into solitude to meditate on God.  Furthermore, he should practise discrimination and pray to God, 'Give me faith and devotion.' Once a person has faith he has achieved everything.  There is nothing greater than faith.

(To Kedar) "You must have heard about the tremendous power of faith.  It is said in the purana that Rāma, who was God Himself - the embodiment of Absolute Brahman - had to build a bridge to cross the sea to Ceylon.  But Hanuman, trusting in Rama's name, cleared the sea in one jump and reached the other side.  He had no need of a bridge.  (All laugh)

"Once a man was about to cross the sea.  Bibhishana wrote Rama's name on a leaf, tied it in a corner of the man's wearing-cloth, and said to him: 'Don't be afraid.  Have faith and walk on the water.  But look here - the moment you lose faith you will be drowned.'

The man was walking easily on the water.  Suddenly he had an intense desire to see what was tied in his cloth.  He opened it and found only a leaf with the name of Rāma written on it.  'What is this?' he thought.  'Just the name of Rāma!' As soon as doubt entered his mind he sank under the water. 

    "If a man has faith in God, then even if he has committed the most heinous sins - such as killing a cow, a brahmin, or a woman - he will certainly be saved through his faith.  Let him only say to God, 'O Lord, I Will not repeat such an action', and he need not be afraid of anything."

When he had said this, the Master sang:

If only I can pass away repeating Durga's name,
How canst Thou then, O Blessed One,
Withhold from me deliverance,
Wretched though I may be?
1 may have stolen a drink of wine, or killed a child unborn,
Or slain a woman or a cow,
Or even caused a brahmin's death;
But, though it all be true,
Nothing of this can make me feel the least uneasiness;
For through the power of Thy sweet name
My wretched soul may still aspire 
Even to Brahmanhood.

Parable of the Homa Bird:
Pointing to Narendra, the Master said: "You all see this boy.  He behaves that way here.  A naughty boy seems very gentle when with his father.  But he is quite another person when he plays in the chandni.  Narendra and people of his type belong to the class of the ever-free.  They are never entangled in the world.  When they grow a little older they feel the awakening of inner consciousness and go directly toward God.  They come to the world only to teach others.  They never care for anything of the world.  They are never attached to 'woman and gold'.

"The Vedas speak of the homa bird.  It lives high up in the sky and there it lays its egg.  As soon as the egg is laid it begins to fall; but it is so high up that it continues to fall for many days.  As it falls it hatches, and the chick falls.  As the chick falls its eyes open; it grows wings.  As soon as its eyes open, it realizes that it is falling and will be dashed to pieces on touching the earth.  Then it at once shoots up toward the mother bird high in the sky."

At this point Narendra left the room.  Kedar, Prankrishna, M., and many others remained.

Master praises Narendra
MASTER: "You see, Narendra excels in singing, playing on instruments, study, and everything.  The other day he had a discussion with Kedar and tore his arguments to shreds.  (All laugh.)

(To M.) "Is there any book in English on reasoning?"

M: "Yes, sir, there is.  It is called Logic."

MASTER: "Tell me what it says."

M. was a little embarrassed.  He said: "One part of the book deals with deduction from the general to the particular.  For example: All men are mortal.  Scholars are men.  Therefore scholars are mortal.  Another part deals with the method of reasoning from the particular to the general.  For example: This crow is black.  That crow is black.  The crows we see everywhere are black.  Therefore all crows are black.  But there may be a fallacy in a conclusion arrived at in this way; for on inquiry one may find a white crow in some country.  There is another illustration: If there is rain, there is, or has been, a cloud.  Therefore rain comes from a cloud.  Still another example: This man has thirty-two teeth.  That man has thirty-two teeth.  All the men we see have thirty-two teeth.  Therefore men have thirty-two teeth.  English logic deals with such inductions and deductions."

Sri Ramakrishna barely heard these words.  While listening he became absent-minded.  So the conversation did not proceed far.  

When the meeting broke up, the devotees sauntered in the temple garden.  M. went in the direction of the Panchavati.  It was about five o'clock in the afternoon.  After a while he returned to the Master's room.  There, on the small north verandah, he witnessed an amazing sight.

Sri Ramakrishna was standing still, surrounded by a few devotees, and Narendra was singing.  M. had never heard anyone except the Master sing so sweetly.  When he looked at Sri Ramakrishna he was struck with wonder; for the Master stood motionless, with eyes transfixed.  He seemed not even to breathe.  A devotee told M. that the Master was in samadhi.  M. had never before seen or heard of such a thing.  Silent with wonder, he thought: "Is it possible for a man to be so oblivious of the outer world in the consciousness of God? How deep his faith and devotion must be to bring about such a state!"

Narendra was singing:

Meditate, O my mind, on the Lord Hari,
The Stainless One, Pure Spirit through and through. 
How peerless is the Light that in Him shines!
How soul-bewitching is His wondrous form!
How dear is He to all His devotees!

Ever more beauteous in fresh-blossoming love
That shames the splendour of a million moons,
Like lightning gleams the glory of His form,
Raising erect the hair for very joy.

The Master shuddered when this last line was sung.  His hair stood on end, and tears of joy streamed down his cheeks.  Now and then his lips parted in a smile.  Was he seeing the peerless beauty of God, "that shames the splendour of a million moons"? Was this the vision of God, the Essence of Spirit? How much austerity and discipline, how much faith and devotion, must be necessary for such a vision!

The song went on:

Worship His feet in the lotus of your heart;
With mind serene and eyes made radiant
With heavenly love, behold that matchless sight.

Again that bewitching smile.  The body motionless as before, the eyes half Shut, as if beholding a strange inner vision.

The song drew to a close.  Narendra sang the last lines:

Caught in the spell of His love's ecstasy,
Immerse yourself for evermore, O mind"
In Him who is Pure Knowledge and Pure Bliss.

The sight of the samadhi, and the divine bliss he had witnessed, left an indelible impression on M.'s mind.  He returned home deeply moved.  Now and then he could hear within himself the echo of those soul-intoxicating lines:

Immerse yourself for evermore, O mind, 
In Him who is Pure Knowledge and Pure Bliss. 

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