VIII
Some twenty-six years back from the date of commencement
of writing this, a divine dream was dreamt. It started to clear the meaning of
the similes and metaphors often used by Sree Ramkrishna in the Gospel of Sree
Ramkrishna. These similes and metaphors revealed the inner aspects of
transformations of the lower-self into the Supreme-self in the process of Yoga or in other words, the sportive
forms of God as seen in the body.
The divine dream came upon the seer in the most unexpected
way, as a particle of it was never thought of, nor was it so heard from
anybody, nor read in any book. It is given out here and it runs thus ;¾
A beautiful garden – a unique creation. The human language
is not befitting conveyance to have it described in full measure.
A charming house is in the middle of the garden; a
landscape picture is not so beautiful. The house is of a circular shape. The
platform of the house is very high one and the house is placed over it. There
is a verandah all around the house. The verandah is trimly decorated and the
decoration is a model of artistic taste.
A large room is in the middle of the verandah. It looks
like the court of a mighty eastern monarch.
There is an exquisitely fine sofa in the middle of the
room. A lovely and tempting bed is on the sofa.
A ‘Babu’ – the owner – is lying on the bed, resting his
head on a bolster. His very appearance speaks that he is the master. The figure
is neither very fat nor very lean or thin. The whole of his body with the
exception of his face is covered with a milk-white sheet of cloth. The face is
well-shaven. On the floor, there is a smoking apparatus (Gargara – used by Nawabs in India ) with a long pipe. Language
fails to give out the artistic finery of the smoking apparatus and the long
pipe attached to it. One end of the pipe is in the mouth of the master, but no
smoke is seen to come out. The colour of the face of the master looks like that
of the face of a wax-doll as seen in the gallery of Madame Toussand. He is
middle-aged and silent. His eyes are closed.
The seer of the dream is standing on the floor by the
sofa. His eyes are firmly fixed on the face of the master.
The room is quiet and in solemn silence. Some time goes
by. The seer quietly leaves the room and comes out to the verandah. Surrounding
the verandah there are circuitous stairs leading to the picturesque passages of
the garden. He comes down to the passage. It funs straight and is not a very
long one. it leads him to the gate at the entrance of the garden. The gate is
shut with a fixed row of iron railings with an iron wheel at the top. The
passage is barred. The road of the world runs in the front of the closed
passage of the garden. The seer is a strong man. He picks up a railing with an
iron wheel. The passage in the garden gets its out-let into road in the world.
It is for allowing the people to get into the garden and to see the ‘Babu’
(God’s face). In that posture he stands and the divine dream disappears.
The commandment in dream according to which
the transformation of the lower to the Supreme-self (Yogic Rup) of Sree
Ramkrishna Devah’s perennial sayings is written :¾
Sree Ramkrishna has an airy appearance. There are only
outlines of his form and figure in the air and they are distinctly visible.
He is saying, “Well, I have been fed and well-satisfied in
hearing the Gospel of Sree Ramkrishna and the explanations given at the time of
reading”. Hearing him, at once, it passes through the mind of the seer of this
divine dream that he is ordering the seer to feed him by writing the
explanation of the inward transformations as seen in the process, when God
emanates in all the sportive forms from the body till He transforms into the
Supreme bliss. The mind of the receiver of the commandment turns out to be
heavy. The seer bursts out and speaks with a laden heart¾ “Where is the document to
be followed?” He says with a voice four times louder than that of the seer,
“The document is with “Mahendra Master” (Sree “M” – the writer of the Gospel of
Sree Ramkrishna).
Furthermore, by stretching his finger, he points out Sree
“M”, seen at a distance in an airy form. The divine dream vanishes. The seer
clearly understands the meaning of the commandment in the dream.
The room is but a small one, but we are accommodated
there. Some twelve or thirteen friends of us meet there. The Gospel of Sree
Ramkrishna is read and it is read in the morning, afternoon and at night. The
reading continued for five years from July, 1943 to the end of 1948. We have
been known to each other for a very long time, some for twenty-five years, and
even in some cases for more than that, except two of them. One of these two
friends got his command in dream and came; the other one was his companion.
All these friends are blessed with God-the-Preceptor, Satchidananda Guru. They have seen
various sportive forms of God in dreams, in the process of self-elimination (Dhyan) and in trances. Sree Ramkrishna
has given his grace to these friends and thereby, it is proved that a lotus
blooms in a heap of cow-dung, as all these friends are very ordinary people.
They have attained Sidhi or in other
words, have seen God according as His grace is distributed.
Sree Ramkrishna has revealed to these friends the state of
realisations in a very amazing and new way. The state of realisation of one
friend is revealed in a dream or in a trance to a second friend and the second
friend’s state is seen by a third friend. Again, there are some who see the
sportive forms of God both in their body s well as outside and hear His voice
speaking by self-revelation. One friend in a dream is seeing that a second
friend is in Samadhi, transformed
into God, in a room of a seven storied house. Again, some one is seeing God’s
light in a dream and transforming into God in Samadhi. The dream passes by and he retains every item of the dream
in his memory.
The Gospel of Sree Ramkrishna is read in the room among
these friends. Each and every perennial saying of Sree Ramkrishna is explained
in the form of the sportive forms of God as seen in the body.
To quote an instance, “The ray of the sun falls on the
ground and it differs from the ray which falls on the water and the ray fallen
on the water again differs from the ray falling on a mirror.”
¾ Sree
Ramkrishna.
The explanation as seen in the body is made among the
friends and it runs thus:¾
God is in the body covering in and out every minutest part
of it and in an invisible way – thus is seen ‘the ray fallen on the ground.’
God in the body assumes a human form made of God’s light
and appears and talks or is seen within the body speaking there. This is
‘sun-ray fallen on the water’ (Karan
or Bhagawati Body).
In the cerebrum when God from the body is collected,
deposited and showed by God-the-Preceptor, it is ‘the sun’s ray on the mirror.
The reading of the Gospel of Sree Ramkrishna got
slackened. It was so revealed in dream that it would come to pass. One of the
friends, the reader one, appeared in a dream to another friend and told him
that he was tired of reading any more. So it has been ordered by Sree
Ramkrishna to feed him by writing the explanatory notes of his conversations
held with his disciples and devotees.
Previous to this commandment, a few dreams in connection
with writing this annotation were dreamt.
The seer dreamt that he was in a running train. The
compartment of the seer was over crowded. A conversation ensued about God and a
pretty long talk it was. All the way the seer had a pencil in his hand. The
train reached the destination of the journey of the seer. He got down. There
was no pencil at the time in his hand. He made his way towards the platform.
Another passenger, in haste, came down from the train, took a run, came to the
seer, placed the very pencil at his hand and vanished. The dream left him with
the pencil in hand. The meaning of the dream was a mystery with the seer. But
after commandment for writing explanation, the exposition was made out and
became obvious.
A monk (Sadhu) friend dreamt that another friend of our
group told him, “Well, let all these happenings about the sports of God be
given publicity to. No new-comer is to come to our room any more and it is
warned.”
This monk again dreamt a second dream. The writer of the
explanatory note was engaged in writing. It amazed him, as the writer, was not
in the habit of writing and was seldom seen by him to write. The scene was in
our small room. The monk wanted to pass by the writer to the other side of the
room. A hesitation
came upon him. But it struck him at once that the writer
was their friend and there was no cause of being afraid to come to him.
Another friend living in a distant village dreamt. The
dream ran thus – “Well, so far what is done is well and good ; but now, a new
document in writing is to be given to Sree Ramkrishna Devah."
With the commandment of writing out the annotation, these
three dreams became clear as they were the messengers of the order given by
Sree Ramkrishna.
Some three friends of the group disagreed and opposed the
writing, as it was against the convention of a seer to give publicity to his
realizations. It was decided to hold up the writing till further order was
obtained, not by the writer but by somebody else.
No sooner had it been settled, than a friend of the group
said, “Well, I have dreamt a dream and it is not yet spoken out. It concerns
the annotation.”
he related the dream – “He and another friend of the group
were sitting side by side in a room. Before them there was a raised platform
and the usual reader of the Gospel of Sree Ramkrishna was explaining Sree
Ramkrishna’s conversation from the Gospel. A dazzling light all on a sudden
appeared at the door. It drew his attention. he turned towards the light. In
the midst of the light Sree Rmkrishna Devah was seen standing. He addressed the
reader and told him, “I have been well fed with reading of the Gospel.” He
finished. The reader at once turned and asked him, “Am I to feed you by writing
annotation?”
Sree Ramkrishna ……. “Yes”
Reader …….
“Where is your document (book)?”
Sree Ramkrishna ……. “It is with
Mahinder Master (Sree “M”).”
Just at this time, the seer of the dream stood up,
approached and wanted to speak out something, but he swooned and fell down at
the feet of Sree Ramkrishna Devah’. For a pretty long time after the dream had
left him, he was in a benumbed condition. When full consciousness came back to
him, he found himself wet with perspiration.
This dream was a confirmation of the first commandment but
it could not give us entire satisfaction to commence the writing. It was kept
in abeyance as agreed till a further commandment was heard at least from one of the three
friends, opposed to the writing.
It was a Sunday, when the difference of opinion occurred.
But in the night of the succeeding Monday, the friend, first to raise objection
against writing, dreamt this dream :¾
‘It was market. On a wall of the market a tin pipe of big
dimension was fixed.
Beneath the pipe there was a big rectangular tin box. Honey
was coming down from the pipe fixed above to the box, placed below, and in
continuous flow. There were two men standing by the pipe and the box. The honey
was collected and brought by them from the forest. It was they who poured the
honey into the pipe. The big rectangular cistern below the pipe had a thin
rubber tube fixed in it. With a full force, honey came out from the rubber tube
and was distributed to the people of the market.
Honey is the symbol of the divine consciousness.
To see honey in a dream is a second-class realisation of
the divine consciousness.
The full exposition of this divine dream is not given as
it is very personal in every item.
It was he who first revolted against writing, but on the
second day this dream was dreamt by him ; on the fourth day this dream was
related to us ; on the sixth day he burst out saying “The meaning of this dream
is clear to me. There is an order in it for you to continue the writing. This
writing will distribute divine consciousness ‘honey’ to others.”
The second oppositionist friend dreamt another dream :¾
‘A broad road was running straight. It was a two-storied
road – one on the other ; but they looked alike and ran parallel. The road
above, the second one, had many lanes, bye-lanes, and alleys attached to it.
There were numerous man-holes between these roads connecting each other and
giving facility to look through. It was so arranged that the voice from the
basement road could be heard in the upper road and vice-versa. The seer of the
dream was on the upper road and his God-the-Preceptor below. Every manhole in
the road gave them opportunity to look at each other and to exchange talks.
God-the-Preceptor from below asked the seer aloud – “Hallo friend, where are
you?” The seer replied, “Well, I am here, Sir !” God-the-Preceptor came above
and met the seer, as if it was so previously arranged.”
‘There are two kinds of meaning to a word – one coming
from without as used in everyday life and the other coming from within – seen
and realised in the body’.
¾ Sree
Ramkrishna.
This dream was a concrete picture of the saying of Sree
Ramkrishna Devah – “The sense coming from without and from within.”
The third oppositionist friend got this realisation in
meditation :¾
‘He was in deep meditation and his consciousness was
transformed into a divine one (Samadhi).
he saw the full moon there in him. The moon melted and flowed down on the
earth.’
“The Moon is the symbol of perfect and pure love (Bhakti to God).”
¾ Sree
Ramkrishna.
“Love to God is the Moon (Bhakti Chandra) and knowledge of God is the Sun (Jnan Surya).”
¾ Sree
Ramkrishna.
There were three oppositionist friends. Their realisations
in connection with the annotation ran thus :¾
1. Honey
is distributed among the human race.
2. The
annotation contains both the outer expositions of Sree Ramkrishna’s
conversations and teachings,
and the inner expositions as seen and shown by God
in human body.
3. The annotation is molten moon which will
create love of God in a man.
The obscurity of these three friends were removed by their
own realizations and it was sheer grace of Sree Ramkrishna.
____
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