The Gospel of Râmakrishna (ed. Swami Abhedananda, 1907) · 5 · 4

He who knows what "light" is has the knowledge of darkness also. He who has the conception of the phenomenal world must have also some conception of the Absolute Noumenon. He who knows the Sakti, or the Personal aspect of the Absolute Being, knows also the Impersonal Brahman. Again, he who has realized the Absolute Noumenon has also realized the phenomenon. He who has realized Brahman has also realized the Personal God or Divine Mother (Sakti). This Divine Mother bestows the highest The power of the Divine Mother. knowledge of Brahman (Brahma-jnana) by bringing her devotee into the state of Samâdhi. She it is who brings him down on the plane of sense-con-Italic text ​sciousness and allows him to retain the sense of "I" and "me." By the power of my Divine Mother all mortals (Jiva) possess the sense of "I" and "mine." She again reveals to the soul of one who is in Samadhi, that all living beings, nay, the whole universe, is but the manifestation of the Divine Energy. It is She who makes one reach the Brahmajnana, the highest knowledge of the Absolute, and She again makes another Her beloved devotee who surrenders himself to Her omnipotent Will. This truth is the great secret of all secrets. Therefore the Psalmist says: "Shall I disclose it in the Chator?" Vidyasagara asked his friend who was sitting near by: "Do you understand the meaning of Chator?" The friend replied: "I know that 'Chattara' means a courtyard within a house." Vidyasagara: Exactly. It may also mean a public market-place. So Rama Prasad does not want to make this secret known to the public. Bhagavan with his smiling face spoke to Vidyasagara: "Oh, you are a Pandit, a great scholar, you must know all this." When I sing the praise of my Divine Mother I refer to the ​same Absolute Brahman. The term "Mother" is very sweet. Therefore I like to call Him "Mother." We must learn to love the Personal God (Iswara). Through love He can be easily attained. Love, devotion and faith are the most valuable. Listen to another song. The Bhagavan sang again:

Love for the Divine Mother

1. Ecstasy dawneth when I meditate upon my Divine Mother. As is the ardor of thought so is the attainment; but the root must be perfect faith.

2. If the mind diveth into the sea of Bliss at the feet of my Mother, then is there fio further need of worship, rituals, sacrifice or repetition of the Lord's name.

3. The devotee of the Divine Mother is free even in this life and doth enjoy everlasting Bliss.

He who can dive into the sea of Bliss becomes immortal. The Lord is described in the Vedas The Lord the Ocean of Immortality. as the Ocean of Immortal Bliss. Whosoever enters into it becomes free from death. Some people have a wrong idea that too much meditation upon ​the Absolute will unbalance the mind. No one becomes unbalanced by meditating upon the Absolute. Devotional exercises, rituals, ceremonials, sacrifices or the pouring of oblations into the sacred fire — such works are needless when true love for the Lord comes in the heart of the devotee. A fan is needed so long as there is no breeze. So when the breeze of Divine Love blows all ritualistic works become unnecessary. Referring to Vidyasagara the Bhagavan con- tinued: The works which you are doing are Selfless works purify the heart. good works - If you can perform them without seeking their result and without thinking that you are the "doer," then it will be still better. The highest result of works done in this selfless man- ner is the attainment of true love for God. Such works purify the heart and bring God- consciousness in the end. But as your love for the Lord becomes more and more intense, your religious works will become less and less. A married woman diligently performs the house- hold duties, but she is not allowed to do any heavy work when she is about to give birth to her child. You are doing charitable works and other works for the good of humanity. In ​reality, however, they are of great help to yourself. They will purify your heart and bring unselfish love for God. Man has no power toDoing good to the world. do good to the world; the Lord doth everything. He who hath made the Sun and the moon, He who hath given affection in the hearts of parents, He who hath bestowed compassion upon the great souls, He who hath brought unselfish love and devotion in the hearts of saints and sages, doth everything for the good of His world; who else hath the power to perform any good act? Whosoever performeth good works without holding any desire for their fruits will do good for himself. There is gold inside, under the cover of earth. You have not discovered it yet. If you once realize this secret treasure your worldly duties will vanish and you will not care for other works, just as a mother loves nothing better than to fondle and kiss her new-born baby. Go onward and do not stop in one place. Remember the parable [13] of the wood-cutter and stop not until the goal is reached. The goal is the realization of God. By His grace His true ​devotee can see Him and can talk with Him just as I am talking with you. Absolute silence prevailed when the Blessed Lord spoke these words with fire and eloquence. Everyone's heart was moved by that divine love which was flowing with mighty force within the soul of Bhagavan Sri Ramakrishna. With a smiling face the Bhagavan said: You know all that I have told, but you do not realize how much you possess, in the same manner as Varuna, the Lord of the ocean, does not care to know how many beautiful and valuable jewels there are in His boundless treasury of the deep. Vidyasagara: Revered Sir, Thou canst say so. Bhagavan: Yes; do you not know that very often a millionaire Babu does not know even the names of his own attendants? He does not remember in what places his valuable things are kept. Everyone was listening to this interesting conversation when Bhagavan suddenly asked Vidyasagara: "Will you not come to the Temple garden? It is a beautiful place." Vidyasagara: O yes; certainly. Thou hast been so kind as to come to me, shall I not return my visit to Thee? ​Bhagavan: A visit to me! Oh, for shame! for shame! Vidyasagara: My dear Sir, this from Thee! I wish to know why dost Thou say so? Bhagavan: Well, we are like fishing-boats, Humility of Ramakrishna. small and light enough to row about on ponds, narrow canals or even on large rivers, but you are like a big steamer. Who can tell?—you might founder on the sand-bank if you venture too far up the stream; but now at this season steamers may go up without much danger. Vidyasagara: Oh I see; this is the rainy season. At about eight in the evening it was announced that the carriage was ready to take Sri Ramakrishna back to the Thakurbadi at Dakshineswara. The Bhagavan became absent-minded for a while; perhaps His mind was fixed upon the Divine Mother, or perhaps He was asking Her blessing upon His kind host. The Bhagavan then rose to bid him farewell and Vidyasagara, with a lighted candle in his hand, led the way down-stairs and through the compound of his house to the gate. Outside the gate a carriage was waiting to receive the honored guest and His devoted companions from the Thakurbadi. An unexpected sight greeted the eyes of the ​party as they came out. It was a man who might have been a little under forty standing before the gate with folded hands. He was dressed in white and wore a white turban on his head. He had a fair complexion and expressive eyes and a smile was on his face. No sooner did he see the Bhagavan than he fell at His feet with his head touching the ground. The Bhagavan said: Is it you, Balaram? How is it that I find you here? Balaram[14] replied, smiling: O Revered Sir, I have been waiting for some time here at the gate to see Thee. Bhagavan: Why did you not come in? Balaram: I came late, so I would not interrupt Thee, but thought it better to stay here. The Bhagavan then stepped into the carriage with His companions. Vidyasagara asked a disciple: Shall I see the carriage hire paid? The disciple replied: No, Sir, you need not ​trouble yourself. It has already been paid by a friend. The Pandit then folded his hands and bent his head and body to make his Pranama (Saluta- Ramakrishna leaves Vidya-sagara. tion) to the Bhagavan. All assembled about the carriage did the same. The little group at the gate with the venerable Vidyasagara at their head still hold- ing the lighted candle in his hand, stood for a while looking in the direction of the carriage, wondering who this God-intoxicated Man might- be, so wise yet so child-like, so full of joy, so sweet, so godly! Verily a Light come down to set ablaze the dry bones of a workaday world! Embodied Love, like the dew of heaven falling on the dry thirsty heart of man! A Voice cry- ing unto sunken, self-weary man, "Thou must be born again and love!" A Healer from another clime of this strange disease of modern life! A Man among men, eager to solve for them the enigma of the universe!