Gospel of Sri Ramakrishna Lecture 175 on 20-October-2026

Full Transcript (Not Corrected)

Opening Invocation

ॐ जननीं शारदां देवीं रामकृष्णं जगद्गुरुम् |

पादपद्मे तयोः श्रित्वा प्रणमामि मुहुर्मुहुः ||

Oṃ jananīṃ śāradāṃ devīṃ rāmakṛṣṇaṃ jagadgurum |

pādapadme tayoḥ śritvā praṇamāmi muhurmuhuḥ ||

The Master and Vijaykrishna Goswami – Thursday, December 14, 1882

It was afternoon. Śrī Rāmakṛṣṇa was sitting on his bed after a short midday rest. Vijay, Balarām, M., and a few other devotees were sitting on the floor with their faces toward the Master.

Vijay, the Paid Preacher

Vijay was a paid preacher in the Sādhāraṇa Brahmo Samāj, but there were many things about which he could not agree with the Samāj authorities. He came from a very noble family of Bengal, noted for its piety and other spiritual qualities.

Advaita Gosvāmī

Advaita Goswāmī, one of his remote ancestors, had been an intimate companion of Śrī Caitanya. Thus the blood of a great lover of God flowed in Vijay's veins.

The Seven Generations

In this context, we have to remind ourselves: once there is a great person who becomes a great jñānī or a bhakta or a great yogī, it is said in our scriptures that in such a family, for at least seven generations, such type of devotees or yogīs or jñānīs alone will be born.

The Bhagavad Gītā's Promise

How do we know? The Bhagavad Gītā itself tells us a most beautiful reminder: if someone is practising yoga and could not reach the God‑realisation state, then next birth he will be born to complete his sādhanā.

Where Will He Be Born?

For that purpose, where will he be born? Only in a family where he can also – if there are unfulfilled desires – then those desires must be fulfilled, and once for all the desire for those objects should be eliminated from the minds of the sādhakas.

The Śloka

For that purpose, Bhagavān Kṛṣṇa says that he will be born as śucīnāṃ śrīmatāṃ gehe yogabhraṣṭo 'bhijāyate.

A Prosperous Family

In a great devotee's family, but a very prosperous family, rich family, wealthy family. Because if they are all – there may be devotee families which are quite poor like Sudāmā or Kucela. Then this bhraṣṭa yogī, his desires perhaps will not be fulfilled. So he will be born where there is an opportunity to fulfil his desires, all his desires.

The Kite Freed

And once they are fulfilled, his mind, like a kite which is freed of the thread which someone else is holding, flies away into the infinite space. Similarly, such a person, his mind will be directed only towards God.

Born in a Spiritual Family

And such people, what happens? If even in that birth, if that yogī does not realise God – athavā yogīnām eva kule bhavati dhīmatām. He will be born in a family – this time Bhagavān Kṛṣṇa is not mentioning a rich family, but rich in spirituality, maybe poor outwardly, externally. But he will be progressing very fast because the entire family is only devoted to God.

The Same Lineage

So there may be people who will be born in that same lineage where great souls were born.

Prahlāda

For example, we have to remind ourselves: what about this great Prahlāda, one of the greatest devotees of Bhagavān Viṣṇu, or God? Hinduism does not make any difference between Rāma, Kṛṣṇa, Śiva, Nārāyaṇa, Devī, etc. These are all human beings' very poor intellectual concepts. God is God. There is no Christian God, there is no Muslim God, there is no Hindu God – every God is the same.

God Is a State

God is a state, the ultimate state of satyam jñānam anantaṃ brahma – in other words, sac‑cid‑ānanda. As Sat is pure, infinite, indivisible existence without a second, that is the definition of divinity. Each soul is potentially divine.

Our Differences

We only create these differences and scatter away our God‑given gifts, and we become very slow in progressing in spiritual life.

Caitanya Mahāprabhu and Advaita Goswāmī

So, the ancestor – that is, 500, 600 years before Rāmakṛṣṇa's birth – Caitanya Mahāprabhu, one of the greatest devotees of God, of whom Rāmakṛṣṇa is a great fan or devotee. Many of us believe that Śrī Rāmakṛṣṇa is none other than Caitanya Mahāprabhu, born in this age to bring some more changes and thus establish dharma, to preach to the world: you are not a human being, you are God Himself.

Companions of the Avatāra

And invariably some companions will be born along with an avatāra, and one such is believed to be Advaita Gosvāmī.

Caitanya and Advaita

In fact, Śrī Rāmakṛṣṇa had made a wonderful analogy: when one realises God, he becomes pure caitanya‑svarūpa. And caitanyam is nothing but advaitam, and advaitam alone gives unbroken bliss – ānanda.

Desirelessness

So that is what Rāmakṛṣṇa used to say, and that is the real description: every realised soul is an ocean of infinite bliss because there is no second, there is no desire. Desirelessness is the highest bliss. We have to be awake and understand this statement: desirelessness and infinite, unbroken bliss are one and the same.

The Taittirīya Upaniṣad

We have seen in the Taittirīya Upaniṣad also that where there are two, there is cause for fear – ekam eva advitīyam. If everything is Brahman, then that is the greatest bliss.

The Measure of Happiness

And then in the second chapter, while describing various stages of spiritual development, that if a person is the master, owner of this entire earth, his measure of happiness is one human measure, and a hundred times – that means billion, billion, billion, trillion times – happiness is the happiness of a higher birth, karmadeva, or higher births.

Śrotriyasya Cākāmahatasya

And then at the end, the Taittirīya Upaniṣad adds: śrotriyasya ca akāmahatasya – the same happiness which one gets through the experience of higher objects with a higher instrument called body and mind, the same will be the result. The same happiness belongs also to śrotriyasya, one who realised God.

Akāmahataḥ

And what does he become? Akāmahataḥ – there will be no desires. If there are desires, he is a bound soul, he is an ignorant person. Ignorance is: "I am not full, I am a fool." That is the state of an ignorant person. "I am infinite, I am satyam, I am jñānam, I am anantaṃ ānandam." That is the state of a realised soul.

Brahmalokānanda

So we go on describing many times, many stages, just as a sample. And then concluding, including Brahmalokānanda, which is nothing but a drop in the ocean of sac‑cid‑ānanda. All will be the nature of every realised soul.

Vijayakrishna Goswāmī

So this Vijayakrishna Goswāmī, he was a descendant of Advaita Goswāmī.

Goswāmīs

By the way, Goswāmīs are Brāhmaṇas. They are called Goswāmīs because they are fit to initiate and guide people. They have the right to become Gurus.

Bali Cakravartī

By even blood – another example: take Bali Cakravartī. He was a grandson of Prahlāda, and that same blood of Prahlāda flows in him, and he became one of the greatest devotees of Lord Śiva. Śiva represents knowledge, jñānam. As a result of that, this Cakravartī, his whole life became an act of yajña – in other words, called bali.

Caṇḍī

That is why we have to understand the symbolism of these words – Bali Cakravartī in Caṇḍī, which every day many people do pārāyaṇam – Caṇḍī Pārāyaṇam.

The Divine Mother

So we get here also. It is the Divine Mother who is everything, and she manifests as ānandam, as knowledge, as bhakti, as śraddhā, as everything. So here also we have to understand: she is Brahmā, she is Viṣṇu, she is Śiva; she is Brāhmaṇī, she is Nārāyaṇī, she is Śivānī. She is everything; other than her, there is nobody.

Śumbha's Complaint

And that is beautifully illustrated when, I think, Śumbha accuses her: "I am alone, and you are so many. That is not fair." He did not think of it previously. Then Mother laughs and says: "You fool, there are no two – they are all my manifestations only. Look here." And then all the other manifestations of the Divine Mother completely disappear.

The Devotees

But this fellow thinks that she is alone – but she is everything, she is one without a second, and she is everything.

Madhu and Kaiṭabha

Probably, he realises – my understanding, my faith is that the Divine Mother wanted to have some fun with her greatest devotees. All these – remember Madhu and Kaiṭabha, Mahiṣāsura, Śumbha‑Niśumbha, Raktabīja, Dhūmralocana – they are all greatest devotees of the Divine Mother. Otherwise, she would have destroyed them by her mere will.

The Līlā

Why does she want to personally descend into the battlefield and battle with them? It is all līlā – like Kṛṣṇa. He also was forced to use at one time the cakra when Bhīṣma became invincible.

Bhīṣma and Kṛṣṇa

Anyway, that is also a very beautiful incident. Śrī Rāmakṛṣṇa illustrates that when Bhīṣma could not be resisted by anybody including Arjuna, immediately Śrī Kṛṣṇa takes up his cakrāyudha and gets down from the chariot and is about to discharge. Then Bhīṣma bows down to him and says: "Kṛṣṇa, when you took the vow that I will not take up a weapon, only I will guide you – then I took a vow that I will make you take up a weapon, and you will never allow your devotees to break their vows, even if you have to break your vows."

Kṛṣṇa's Love

Kṛṣṇa vowed "I will not take up" – but he had broken it because his love, his care for his devotees is more than even for himself. These are all beautiful truths we have to understand.

Vijaykrishna's Inheritance

So what happens? This Vijaykrishna Goswāmī, he inherited all the bhakti. Even though his ancestor's name was Advaita, that Advaita was the greatest devotee of Caitanya Mahāprabhu. And his blood was flowing, and it was manifesting in the form of Vijaykrishna Goswāmī.

Joining the Brahmo Samāj

Probably some past saṃskāra had to be fulfilled, so he had to join the Brahmo Samāj. But soon he realised that this is not the proper path for me. He must have been longing: how to get out, where to go, which path to follow.

The Right Time

Just at the right time, Keśava Chandra Sen – because of whom Vijayakrishna Gosvāmī had been attracted – and he came into contact with Śrī Rāmakṛṣṇa.

The Surrender

And then Vijaykrishna Goswāmī also became – the moment Vijaykrishna Goswāmī saw Śrī Rāmakṛṣṇa, saw his ecstasy, saw his devotion – he completely surrendered himself to Śrī Rāmakṛṣṇa.

No Initiation

And the surprising thing is, Śrī Rāmakṛṣṇa did not initiate him. Even though he loved Vijaykrishna Goswāmī, he predicted: "You have your own Guru; in course of time you will get initiation from him" – meaning not from me. Now we see how wonderful this is for us, as far as we are concerned.

M.'s Description of Vijay

So, as an adherent of the Brahmo Samāj, M. describes: he had keen eyes and a keen mind, a keen observer. He observed all these things, so he is remarking here.

Meditating on the Formless

Vijay, no doubt, meditated on the formless Brahman – because Brahmo Samāj people, many of them unfortunately thought that God with form is an inferior step. "We will go straight to the highest step" – not understanding. And Śrī Rāmakṛṣṇa makes a lot of fun.

The Five-Year-Old Child

Even a five‑year‑old child of Brahmo householders meditates on nirākāra brahma – meaning neither the child, much less the child, but even the fathers and mothers who claim they are Brahmos: "We meditate upon the highest Brahman – nirākāra, nirguṇa, nirviśeṣa brahma." They have no idea what Brahman is.

The Muslims

Many Muslims, they also preach: "You are all superstitious worshippers of different forms of God, but we are much higher than you, because we worship only God with qualities, not God with forms."

The Transformation

But then we know: it is not what type of concept we have about God whom we worship, but what transformation, what character change is coming in our lives. That is the most important thing we will have to understand.

The Innate Love

So, Vijay no doubt meditated on the formless Brahman, but his innate love of God, inherited from his distinguished ancestors, had merely been waiting for the proper time to manifest itself in all its sweetness.

The Vision of Kṛṣṇa

And by the way, there is a small biography of Vijaykrishna Goswāmī, and therein it is said that he had many visions of Bhagavān Kṛṣṇa. And there was a funny vision of Kṛṣṇa also.

The Aunt

One night, Vijaykrishna Goswāmī – I think his mother passed away, and he was being brought up by his aunt. I do not know if it is his mother's sister or father's sister, but this lady loved this boy Vijayakrishna Gosvāmī. She used to tell stories of gods and goddesses, like the mother of – or the person who brought up – Nāgamahāśaya.

The Dream

So this Vijaykrishna Goswāmī, one night he had a dream. His aunt also was a devotee of Bhagavān Kṛṣṇa. There was a small image of Kṛṣṇa, because remember, they are all devotees of Bhagavān Kṛṣṇa, like Caitanya Mahāprabhu.

Kṛṣṇa's Demand

So one night Kṛṣṇa appeared and told Vijaykrishna Goswāmī: "Tomorrow, as soon as you get up, meet your aunt. Tell her: Kṛṣṇa demanded – He appeared to me in my dream. Demanded that He wants a particular ornament, so you get it made for Him and offer it to Him."

The Objection

And Kṛṣṇa was instructing. So, "Where am I going to get money? It is easy for you and Kṛṣṇa to say 'I want this, I want that'." But Kṛṣṇa said: "She is secretly hiding away some money in a niche. You tell her: Kṛṣṇa told me where is that niche, and you tell her: you have just sufficient money there, with which she can get Me this ornament."

The Next Morning

Next morning, Vijaykrishna Goswāmī went. Same scene, it repeated. She flared up: "Where am I supposed to get so much money for your – for Kṛṣṇa's ornament?" Immediately he said: "Kṛṣṇa told me it seems you are secretly keeping money in that niche."

The Secret

And she knew – because nobody knew where she was hiding the money, she alone knew and only God knew. So she had no option but to make that ornament.

The Point of the Story

What is the point of the story? That God – like Śrī Rāmakṛṣṇa's story – "Call upon your elder brother, elder brother Madhusūdana, and he will take you out of the forest of the saṃsāra. He will fulfil, He will give you all the four fruits of life: dharma, artha, kāma, mokṣa."

God Is Ready

Like that, Bhagavān Kṛṣṇa is ready – or any form of God is ready. When we are ready, He is already ready.

The Lesson About Scholars

So this is what we need to understand, but then we also have to learn the lesson.

Intellectual Arrogance

Most of us, most of the people who think they are great scholars, and they are fit to tread the path of Jñāna Yoga, they are not really fit for that particular path. It is only a delusion they are creating, and sometimes, many times, they become intellectually arrogant: "We are not like your emotional devotees. We keep our emotion."

Even the Advaita Teachers

But then, as Śrī Rāmakṛṣṇa says – as even some of the Advaita teachers tell – "Yes, yes, you come and attend our classes." As soon as – you are already planning that as soon as the class is over, today is Mahānavamī, so I will have to go to Mother Durgā and pay my respects to her. Otherwise, she might get angry – if she gets angry, then all my dharma, karma, everything will be destroyed.

The Temple for Kālī

Even among our devotees also, a Swami told me something very nice: if some devotees decided to construct a temple for Kṛṣṇa or Rāma or Hanumān or Gaṇeśa, they go for a collection, and these householders, they were very reluctant to give – they might give the least that they have to give. But then, the moment any devotee decided to construct the temple of Mother Kālī, and they announce: "We are constructing a temple of Mother Kālī" – immediately these fellows, first thing is, their mouths will be shut tight, and then they run inside, and then they see how much money they can give, contribute for the construction of the temple.

Why the Difference?

Why so much discrimination between Rāma and Kṛṣṇa and Añjaneya and Gaṇeśa? Because they are all terrified of Mother Kālī. Who knows, she might take revenge upon us – her appearance is also ferocious, etc.

Only Intellectually Curious

So even devotees, even if they are following the path of so‑called Jñāna Mārga, they are only intellectually curious. Only very few people are there who have complete faith in the scriptures, who understand the Upaniṣads, and who have no superstitions.

Not Fanatics

And they are not fanatics. They say: "We bless you. God can be realised through any path. Infinite, infinite are the paths, because God is infinite."

Vijaykrishna Resigns from the Brahmo Samāj

So we have to understand this. Vijaykrishna Goswāmī's time has come. Śrī Rāmakṛṣṇa went there. As soon as Vijaykrishna Goswāmī had come into contact with Śrī Rāmakṛṣṇa, very soon he resigned from the Brahmo Samāj – which created a lot of anger on Śrī Rāmakṛṣṇa.

The Psychological Truth

Because they never understood the simple psychological truth: Vijaykrishna Goswāmī did not separate himself from the Brahmo Samāj because he condemned it. Because he knew: this is not favourable for my spiritual progress. I want to make spiritual progress. Devotion is my path, not this nirākāra brahma.

M.'s Argument

Even M. had argued at first with Śrī Rāmakṛṣṇa, and we all know how Śrī Rāmakṛṣṇa had removed that doubt of M. And then he made him the greatest devotee.

M.'s Life

By the way, we also have to understand: M.'s whole life was centred round Śrī Rāmakṛṣṇa. Even after the passing away of Śrī Rāmakṛṣṇa, he used to meditate continuously, completely merged in the thought of Śrī Rāmakṛṣṇa. The man who claimed "I would like to meditate on the formless aspect of God" now totally, practically forgot the formless aspect of God and was meditating on his Guru, whom he considered: gurur brahmā, gurur viṣṇuḥ, gurur devo maheśvaraḥ.

Our Saṃskāras

So, according to our saṃskāras, there may be people who may not like what is called the forms of God. And in fact, many religions, they do not like it. But we have to understand a fact: so long as in my worldly life I am preferring the forms of any object – I like this particular type of house, I like this particular type of table shape, I like this particular colour, I like this particular form of food – unconsciously they are telling: "We are devotees of God with form, with different names and forms."

The Two Varieties of Formless

But a true devotee of the formless God – and there are two varieties: one variety of formless God is not really formless, but they prefer to meditate upon the qualities. That is, saviśeṣa, saguṇa caitanya. And the other thing that I have to meditate upon the nature of God – Sat, Cit, Ānanda – that is meant only for very, very few people who have progressed so much.

Kuṇḍalinī to Ājñā

And in Śrī Rāmakṛṣṇa's words, such people have attained – they attain to this state: their kuṇḍalinī has risen to the state of Ājñā Cakra. Then only, the last step is to become completely one with that Sat.

The Thin Glass

And for that, Śrī Rāmakṛṣṇa describes: as if the person is seeing that brilliant light, and there is no obstruction. But they do not realise there is a thin glass separating themselves from that inner light. As soon as they try to dash, they dash against the glass, but they cannot break it. Who can break it? Only Brahman can break that glass. And then they become one with Brahman.

The Salt Doll

And then, as Śrī Rāmakṛṣṇa describes so beautifully: once a salt doll went to measure the depths of the ocean. And as soon as it touched the waters of the ocean, immediately it melted. Now who is going to come and tell how deep is the ocean?

Vijay's Attraction to Śrī Rāmakṛṣṇa

So we have to understand this properly. Vijay was irresistibly attracted by the God‑intoxicated state of Śrī Rāmakṛṣṇa and often sought his company. He would listen to the Master's words with great respect, and they would dance together in an ecstasy of divine love.

How Blessed

How blessed must be this Vijaykrishna Goswāmī to be able to appreciate Śrī Rāmakṛṣṇa, to admire Śrī Rāmakṛṣṇa, to be in the presence of Śrī Rāmakṛṣṇa, to sing and dance along with Śrī Rāmakṛṣṇa! That is a divine experience; only those who had that privilege alone can know what it is.

The Weekday Visit

And M. continues: it was a weekday. Generally, devotees came to the Master in large numbers on Sundays. Hence, those who wanted to have intimate talks with him visited him on weekdays.

The Topic of Suicide

And then in the course of conversation, a topic came up on suicide. There is a saying in our scriptures: ātṃa hatyā mahāpāpam.

The Greatest Sin

The greatest felony, the sin a person can commit, is ātṃa hatyā. However difficult conditions may be, however much suffering it may be, one should never commit suicide. Because committing suicide means not getting rid of the suffering – it is only trying to run away from suffering.

Karmaphala Follows

But our karmaphala follows wherever we go. So such a person, as a punishment for this abrupt cutting of life, that person will have to be reborn and go through the same sufferings.

Assisted Dying

Nowadays we hear in the West there are what is called assisted – assisted giving up of the body. So they get some nice injection, and without any awareness of suffering or pain or anything, simply they sleep away and never come back.

The Laws

Several countries have passed laws, but there are restrictions: a person in good health, however much may be his mental suffering, is not allowed. Only an aged person, and the doctors have to declare there is no question of his being useful in life – his body, even though it is kept alive, it will not be coming back to fulfil any function. For such people, doctors give: "Okay, you do not want to see" – or many people voluntarily they sign up, especially like the Netherlands, etc.

Euthanasia Tourism

There are many countries; either when their own countries are not permitting such euthanasia, then they go to these countries, pay some money and quietly pass away. Their family members will be there, they will have nice talk and they embrace each other, and then he blesses – he or she blesses – and then takes the medicine or injection and quietly passes away. That is also a suicide only. If it comes naturally, that is called death.

Fated to Suffer

So if we are fated to suffer, we will have to suffer. And that is the topic, and Śrī Rāmakṛṣṇa mentions:

The Boy Viṣṇu

"A boy named Viṣṇu, living in Ariyādaha, a small area of Calcutta, had recently committed suicide by cutting his throat with a razor."

Śrī Rāmakṛṣṇa's Sorrow

The talk turned toward him. "I felt very badly when I heard of the boy's passing away. He was a pupil in a school and used to come here. He would often say to me that he could not enjoy worldly life. He had lived with some relatives in the western provinces, and at that time used to meditate in solitude in the meadows, hills, and forests. He told me he had visions of many divine forms."

Perhaps His Last Birth

Śrī Rāmakṛṣṇa remarks: perhaps this was his last birth. He must have finished most of his duties in his previous birth. The little that had been left undone was perhaps finished before he committed suicide.

The Golden Ornament

Then Śrī Rāmakṛṣṇa, of course, he tells that when one realises God, it makes no difference. After a golden ornament has been cast in a particular mould, one is free to throw away the mould, to destroy it – but not before.

Pūrva-Janma-Saṃskāras

So later on he tells it, and then Śrī Rāmakṛṣṇa adroitly brings the subject to pūrva‑janma‑saṃskāras. So why do these people – especially they had many visions, etc. – where from did they get all those spiritual saṃskāras? They must have got it from their past births – not one birth, but many, many, many births.

Worldly Saṃskāras

That is what Śrī Rāmakṛṣṇa is telling: if one, even if he is born in a spiritual family, is running after worldly goods, we have to say that his saṃskāras are worldly saṃskāras. That is why, in spite of outside spiritual atmosphere, such people's minds will not easily turn towards God. But some people, somehow, even under the most worldly circumstances, turn their minds away.

Prahlāda

We just recollect the story of Prahlāda. What was his father's condition? What was his family's condition? And how he completely turned towards God.

My Own Understanding

That is the external story. I have my own understanding of Prahlāda's story.

Hiraṇyakaśipu

Rāvaṇāsura or Hiraṇyakaśipu – here is Hiraṇyakaśipu – do you think he was an enemy of God? Who can be an enemy of God? Or, to be more precise, who can deliberately develop the attitude: "I would like to hate God and want to fight with God"? Only the greatest devotee can do it.

The Greatest Devotees

And deliberately, they became, they were born, just so that quickly they can attain to God. Secretly, they are the greatest devotees of God.

Rāvaṇa

That is why Rāma himself went – the Divine Mother went there, took refuge in the Divine Mother. What did Rāvaṇāsura do? He kidnapped Mother Sītā. Was he a fool? Rāvaṇāsura was one of the greatest devotees of Lord Śiva. He was not a fool. He was a Brāhmaṇa. He was a very learned Brāhmaṇa. He used to go, it is said, and visit Cāridhāma – all the four sacred places Hindus adore every single day.

Enmity as a Path

So he was such a great soul. But one can attain God through devotion. One can attain God through enmity. But then that so‑called enmity is a deliberately chosen path, so that they can come to God very quickly – because the intensity of hatred can never be equalled by devotion.

Friend and Enemy

You have a friend, and you can forget him most of the time. But you have an enemy, and he taunts you, he humiliates you, he insults you, he may injure you – and the more he does it, the more your thought, more than even the thought of God, will turn only towards him.

Jaya and Vijaya

This is the reason why, when Jaya and Vijaya were offered a choice, they said: "We would like to come back to God very quickly. So if we are born with the positive qualities like devotion, it will take six lives. But if we are born with enmity, it will take only half the time – three lives."

The Inner Meaning

And what is the antarartha, inner meaning? We have to understand.

Our Own Saṃskāras

But here, in our case, it is a totally different issue: each one of us are born with our own saṃskāra, meaning tendencies. Tendencies means automated habits.

What Is a Habit?

What is a habit? That which we do not think, but go on doing with only a small bit of our mind – which usually is called habit. Or unconsciously: we get up, go to the bathroom, brush our teeth, wash our face, take bath – either then or later – and then do other things. So, after some habit, we do not need to think about it.

The Brilliant Examples

So these are the brilliant examples given. Śrī Rāmakṛṣṇa says: one must admit the existence of tendencies inherited from previous births. And the tendencies are what the man is. If I have more worldly tendencies, I am definitely a worldly person. If I have more tendencies of devotion, I will be a devotee – or spiritual tendencies, I will be a spiritual person.

The Story of Śava-Sādhanā

And there is a brilliant example given. There is a story about a man who practised the śava‑sādhanā. Devotees of Śrī Rāmakṛṣṇa should remember this. I will only briefly mention.

The Tiger

One day, a devotee of the Mother – Divine Mother – was walking in a forest. Suddenly a tiger started chasing him. He ran, and then climbed a tree. But underneath the tree, there was another devotee of Mother Kālī.

The Śava-Sādhanā

There is a special tantric sādhanā, that is called śava‑sādhanā. They procure a corpse and decorate it and sit on it and try to meditate on the Divine Mother. And it is said this corpse now and then opens its mouth, and then some eatable materials will be there. So, with some mantras, he will put that in the mouth, and the corpse keeps quiet for some time.

Our Body Is a Śava

In fact, our body is that śava only. Until we realise Śiva, we are all śavas only. We think we are the bodies. And it opens the mouth not now and then, but practically all the time. Some people even in deep sleep, they go on opening their mouth and creating various rhythms.

The Tiger Devours

So this devotee, he was witnessing. The tiger saw the man sitting, absorbed in worship of the Divine Mother. It devoured him and went away. And then this person came down. And seeing everything for the worship of the Mother absolutely in tip‑top condition, he sat down, and hardly had he prayed a little bit, the Divine Mother appeared and says: "Ask me a boon. I am very pleased with you."

The Complaint

The devotee said: "Mother, let us think about boons later on, but explain to me: this man took so much trouble, and then you allowed a tiger to come and carry him away. But I am just passing by, and I saw this preparation, and hardly had I done a bit, you appeared and offered me a boon. I see a great deal of partiality in this."

The Hill of Bones

The Divine Mother laughed and showed: "You see that hill?" "Yes, I see." "What colour is that hill?" "It is white colour." "See closely – what is it made up of?" "Bones." "And whose bones are they? You also had worshipped me this way for many, many a life, and these are all your past bodies' bones. But you have completed in this life, so I decided this is the time for me to take you into my lap."

The Lesson

This is to illustrate: everybody has inherited past saṃskāras – whether they are prime ministers, presidents, it does not matter.

Karmaphala and Rulers

So under some people, the countries prosper. Under some people, it looks as if they are attaining damage. I do not believe in that – according to our own karmaphala, however bad a ruler is, if somebody has done a lot of good in the past life, from wherever, unbeknown, good will come, and the person will be in a happy condition, even if he is living in a hell.

Heaven and Hell

But on the other hand, even if you take a person to the highest heaven, but he does not deserve it, there he will only suffer. This is my understanding.

The Mother's Words

So this was the story Śrī Rāmakṛṣṇa wants to tell, and I just summarised it. So the Divine Mother said: "My child, you do not remember your previous births. For many births you tried to propitiate me through austerities. As a result of those austerities, all these things have come to hand, and you have been blessed with my vision. Now ask me your boon."

Suicide Is a Heinous Sin

And one of the devotees present, when Śrī Rāmakṛṣṇa was talking thus, he exclaimed – he remarked, rather: "I am frightened to hear of this word suicide, Master." "Yes, suicide is a heinous sin, undoubtedly. A man who kills himself must return again and again to this world and suffer its agony and consequences."

Śrī Rāmakṛṣṇa and the Scriptures

Śrī Rāmakṛṣṇa says what the scripture tells. Śrī Rāmakṛṣṇa's words never ever can depart from the scriptural statement – it cannot be a different statement, and much less an opposite statement. He only reinforces our faith in the scriptures. So he says: suicide is mahāpāpam – there is no doubt.

The Person Who Considers Suicide

So if any person mistakenly thinks "I can escape suffering" – because a happy person will not think of committing suicide. It is only a person who is suffering – especially if he comes to know there is no remedy, till the end of my life I have to suffer like this – then he will pray to God, he will think of committing suicide.

Lack of Faith

And a person who does not have real faith in the scriptures or God – such persons only do these things. Even if some devotees commit suicide, I cannot call them devotees, because a devotee is one who relies upon God. And he believes whatever is happening in my life is by the will of the Divine Mother: śakalī tomārī icchā, icchāmayī tārā tumi, tomār karma tumi karo, loke bole āmi kori.

Giving Up the Body After Realisation

So Śrī Rāmakṛṣṇa is continuing: "But I do not call it suicide if a person leaves his body after having the vision of God. There is no harm in giving up one's body that way."

After Attaining Knowledge

After attaining knowledge – that means after God‑realisation – some people give up their bodies. And Totāpurī Mahārāja wanted to give up his body. This is, by the way, a great illustration. But he had not realised the highest truth – that everything is the will of the Divine Mother – and therefore, he could not commit suicide, even though he wished to do so.

The Mirage

There was not sufficient water – which is not a fact, but he thought there was not sufficient water. So, our thinking there is water in a desert land called mirage – that is also wrong. Our thinking that a huge river does not have sufficiently water – that is also a mistaken notion. And all these notions come only by the will of the Divine Mother.

No Harm

Śrī Rāmakṛṣṇa firmly says: there is no harm in giving up one's body that way – that is, after the realisation of God. After attaining knowledge, some people give up their bodies.

The Gold Image

And Śrī Rāmakṛṣṇa, the master of similes, he gives a beautiful simile: after the gold image has been cast by the goldsmith using a clay mould, you may either preserve the mould or break it. The purpose is fulfilled. The ornament has been made in the shape of the mould – that is all that is necessary.

Gopāl Sen

And then Śrī Rāmakṛṣṇa continues the topic: "Many years ago, a young man of about twenty used to come to the temple garden from Baranagore. His name was Gopāl Sen.

The Intense Ecstasy

In my presence, he used to experience such intense ecstasy that his hṛdaya had to support him, for fear he might fall to the ground and break his limbs.

The Farewell

That young man touched my feet one day and said: 'Sir, I shall not be able to see you any more; let me bid you goodbye.' A few days later, I learned that he had given up his body."

The Example

This is an example to show: this person knew what he was doing, because he must have attained to the goal of life, which is called mokṣa.

The Mould

And whether the mould is kept for the sake of other people – some people do that – or it is given up, it does not really matter. But even that wish to keep the mould (that is, the body) or to give it up does not depend upon that person.

According the Will

Because every devotee, from the very beginning of his journey – spiritual journey towards God – his only effort is: how can I accord my own will with the will of God or the Divine Mother? And finally he attains: "O Mother, everything is done according to Thy will."

Śrī Rāmakṛṣṇa's Life

And if we really study the life of Śrī Rāmakṛṣṇa, that is what exactly had happened. He became completely like a child, surrendered himself to the Divine Mother. Even his suffering – intolerable suffering – Śrī Rāmakṛṣṇa smilingly bore, saying: "If it is my Mother's will, then let it happen." And he was happy.

Not Identified with the Body

But at that stage, what happens? It is not that a person becomes like us, identified with the body, and then we have no option but to suffer. No.

The Last Chapter

There was an instance in the Gospel, perhaps in the very last chapter. One day, Śrī Rāmakṛṣṇa had unbearable pain, because he was identified with the body – because he wants to talk, converse, and help his devotees. But then suddenly he went into samādhi, and then when his mind came down, he says: "Now I have absolutely no pain at all. I see Lāṭu Mahārāja as God, and I see God Himself is reclined in that way. I see him as God."

What About the Other Devotees?

If he could see Lāṭu Mahārāja as God, what about the other devotees? Because I may not know I am God, but Śrī Rāmakṛṣṇa definitely knows we are all none other than God.

The Dream Example

Like in our dream – that is the most apt example. We have to understand: when we are experiencing a dream, first of all it is not a dream, it is the reality, the only reality, in fact. But when we wake up from that dream, everything that we experienced as the infinite variegated names and forms of the world are my own manifestations.

The Waker

I am there myself also as a particular individual, and I am also seeing the stars, the sun, the moon, and the earth – everything. And if I am a student of Vedānta, I will also see all the pañcabhūtas – in other words, the entire triangle of myself, the individual, the external world, called ādhibhautika, and the presiding deities, who is manifesting both as the individual as well as the external creation, the presiding deities ādhidaivika.

Upon Waking Up

So upon waking up, we realise: "I am the creator, I am the audience, I am the player. Besides me – the one waker – there is nothing else."

Four Types of Human Beings

So then Śrī Rāmakṛṣṇa, having taught this marvellous scriptural truth, or reinforced scriptural truth, he turns to different varieties, types of human beings. Four classes or types of men we have to understand.

Four Castes – A Play of Imagination

So this Śrī Rāmakṛṣṇa is not really referring to the four castes – but by any chance, can we apply this analogy to the four castes of Hinduism just to enjoy the Gospel of Śrī Rāmakṛṣṇa? I think we can do a bit of imagination.

The Lowest

The lowest caste, called tāmasika manifestation – manifestation of tamas – is like the worldly person who never thinks that there is anything other than this world, and whatever be the circumstances, he is completely unaware: "That death has pulled me in – I am in the net of this death."

The Struggler

And then there would be a person who will be struggling: "Oh, I am in it" – or "I want to improve my situation." Perhaps we can, as I said – this is my personal imagination – this person might be compared to the next higher class, where rajoguṇa is dominating but assisted by tamoguṇa. They are called Vaiśyas – business people. So he realises, and he tries, he struggles to get out.

The Warrior

Then the third type of people – some people succeed in that. Maybe they refer to that third or second‑highest caste – that is, the warrior class – that is, they have rajoguṇa very dominant but assisted, influenced by, not tamoguṇa, but sattvaguṇa. They are called the warriors, or Kṣatriyas. Perhaps there they understand: we have to struggle – and some of them might even get away from there.

The Highest

Then we come to the highest manifestation of sattvaguṇa, and we can call them Brāhmaṇas. And then they, from the very beginning, will not fall into the trap, because sattvaguṇa is so much in them – they understand the reality of this avidyā – and struggle, and realise their own true nature, and thereafter they live happily like an ever‑free person, jīvanmukta.

Imagination

Perhaps we can – in imagination, we have to apply, whenever we study this Gospel of Śrī Rāmakṛṣṇa, we have to apply our imagination, magnifying his teachings, so that they will become firm and firmly rooted in our minds.

Conclusion

Beautiful talk. This also we have seen in the beginning, but just to remind ourselves – many times the same teaching is repeated. We will talk about it in our next class.

Closing Prayer

Om Jānānāṃ Śāradāṃ Devīṃ Rāmakṛṣṇaṃ Jagadgurum

Pada Padme Tayo Śṛtvā Praṇamāmi Muhur Muhuh

May Sri Ramakrishna, Holy Mother, and Swami Vivekananda bless us all with bhakti.

Jai Ramakrishna!