RELIGION AND REALIZATION BY DIAMOND PICKED UP IN THE STREET

A day at Dakshineswar

(Henceforth Shri Ramkrishna will be spoken of as Thakur” when required as it is so done in the Gospel )

Friday, April 24, 1885

The yogic form of a Kirtan of Uddhavadasa

615. “After reflecting long, I find that I must die at last”.

The reading is: “I have pondered and thought and made my mind firm that I cannot live”.

Yes, ‘I’-ness or ego must die and God is to come out. The cockroach is to get transformed into a jewel-insect.

616. “Can you not tell me a way, O friend, by which I may meet my Krishna”?

The reading is: “Do please tell me the ways and means to get Him”. – Says Uddhavadasa.

To get him – to be transformed into God.

Uddhavadasa – the composer of the song.

617. “All are Narayan (God)”.

How does God look?

In the Dravidian or Semitic religion of dualism God is like a man – ‘Man, the image of his maker’ with the attributes of omnipresence, omniscience etc. Even this God is seen such as ‘Gopal’ of Gopal’s mother or Ramlala of Thakur. It is Individualism as nobody else will see the form save and except the seer. It is but his own creation. It is the Life Power of the devotee which takes the form and comes out of the body. Here we are not in a position to declare that all is God.

In the Sanatan Dharma or the Aryan culture or Brahma Vidya God is seen, shown by God-the-Preceptor in the seventh plane. It is not self-creation. It is spontaneous as the seer must have had no previous knowledge that God can be seen. In this case the seer may argue in this way, “I have seen God within me. It is Truth and it must be with all. So all are God”. It is also stretching of imagination. Even in this case the seer cannot describe fully that which is seen. It is God-the-Preceptor who says, “it is God” and he picks up the word. So it transpires that it is Individualism. Even though it is a full-fledged form of the Vidwat.

Also in case of the Viswarupa or seeing the Universe within the Atman or God, the ‘Ma’ and ‘Ra’ of Thakur (first God and then Universe), the sense that all is God, does not grow; furthermore, no proof for the experience can be set forth.

Yes, all is God – One, and its proof is borne by the seers. It is a direct proof. A man becomes God in the spiritual world and He shall be seen by thousands and the seers declare about their Oneness with one living man and this proves in both the ways that a living man becomes God and at the same time all are God. It is the production of the Mahakarana and Mahayoga; of course, both of them are but the outcome of the Life Power in a man. There is no outward agency playing any part in it.

From time immemorial it is so spoken that all are God, but it is not substantiated. In Individualism it lacks proof. It is definitely and wonderfully proved in the Universalism by the human race as they are the seers of this Oneness, that is, all are God and One.

618. “Ekangi (Prem) is love from one side. The best example is that water does not court the duck but the duck courts the water”.

Yes, it is so chalked out in the cult of devotion and emotion (Bhakti). One is seeking God; that is Vividisha – to attain God by self-exertion. No Godhood can be attained by the process.

In Vidwat the process outlined in the Upanishad is the only way. God out of His grace manifests in a man and then alone Godhood is attained. God seeks a man – the highest and proper receptacle to express Himself. Here we get a different tale in comparison with the cult of Bhakti.
When God spontaneously manifests Himself in a man, the man becomes God and it does not remain confined in the individual man but that man becomes the Universal Man – Universalle-La’-Homme.

619. “Sir, whom to be called antaranga (i.e. part of the inner self)”?

The yogic form is that the Self, in the shape of a living person, shall be seen within by thousands and that living man becomes antaranga to all and not the disciples who live near the Guru – human preceptor. Judas lived with Jesus but he proved himself to be a traitor.

Yes, God is the antaranga in one and all, and none else. This has been experienced and seen in our own life. It is so remarkable a difference between Vividisha and Vidwat.

620. “But we know you (Rama) as the son to Dasaratha”.

Rama – one.

Son – outcome – result.

Dasaratha – five organs of knowledge and five organs of action through which the mind works.

When the Life Power is withdrawn from the organs of knowledge and actions and centralized into one (Rama), then the aspirant becomes the son of Dasaratha.