罗摩克里希那 三摩地经验

摘自《室利 罗摩克里希那言行录》
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
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.
The conversation drifted to Hanuman, whose picture hung on the wall in the Master’s room.
Sri Ramakrishna said: “Just imagine Hanuman’s state of mind. He didn’t care for money, honour, creature comforts, or anything else.
He longed only for God. When he was running away with the heavenly weapon that had been secreted in the crystal pillar, Mandodari began to tempt him with various fruits so that he might come down and drop the weapon.5 But he couldn’t be tricked so easily. In reply to her persuasions he sang this song:
Am I in need of fruit?
I have the Fruit that makes this life Fruitful indeed.
Within my heart The Tree of Rāma grows,
Bearing salvation for its fruit.
Under the Wish-fulfilling Tree
Of Rāma do I sit at ease,
Plucking whatever fruit I will.
But if you speak of fruit
No beggar, I, for common fruit.
Behold, I go,
Leaving a bitter fruit for you.”
As Sri Ramakrishna was singing the song he went into samadhi. Again the half-closed eyes and motionless body that one sees in his photograph. Just a minute before, the devotees had been making merry in his company. Now all eyes were riveted on him. Thus for the second time M. saw the Master in samadhi.
After a long time the Master came back to ordinary consciousness. His face lighted up with a smile, and his body relaxed; his senses began to function in a normal way. He shed tears of joy as he repeated the holy name of Rāma. M. wondered whether this very saint was the person who a few minutes earlier had been behaving like a child of five.
The Master said to Narendra and M., “I should like to hear you speak and argue in English.” They both laughed. But they continued to talk in their mother tongue. It was impossible for M. to argue any more before the Master. Though Ramakrishna insisted, they did not talk in English.
Then Sri Ramakrishna sang a song glorifying the Power of faith:
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?
The Master continued: “Faith and devotion. One realizes God easily through devotion. He is grasped through ecstasy of love.”
With these words the Master sang again:
How are you trying, O my mind,to know the nature of God?
You are groping like a madman locked in a dark room.
He is grasped through ecstatic love; how can you fathom Him without it?
Only through affirmation, never negation, can you know Him;
Neither through Veda nor through Tantra nor the six darsanas.
It is in love’s elixir only that He delights, O mind;
He dwells in the body’s inmost depths, in Everlasting Joy.
And, for that love, the mighty yogis practise yoga from age to age;
When love awakes, the Lord, like a magnet, draws to Him the soul.
He it is, says Ramprasad, that I approach as Mother;
But must I give away the secret, here in the market-place?
From the hints I have given, O mind, guess what that Being is!
While singing, the Master went into samādhi. He was seated on the bench, facing west, the palms of his hands joined together, his body erect and motionless. Everyone watched him expectantly.  Vidyasagar, too, was speechless and could not take his eyes from the Master.
Brahman and Śakti are identical
After a time Sri Ramakrishna showed signs of regaining the normal state. He drew a deep breath and said with a smile: “The means of realizing God are ecstasy of love and devotion – that is, one must love God. He who is Brahman is addressed as the Mother.
He it is, says Ramprasad, that I approach as Mother;
But must I give away the
secret, here in the market-place?
From the hints I have given, O
mind, guess what that Being is!
“Ramprasad asks the mind only
to guess the nature of God. He wishes it to understand that what is called Brahman in the Vedas is addressed by Him as the Mother. He who is attributeless also has attributes. He who is Brahman is also Śakti. When thought of as inactive, He is called Brahman, and when thought of as the Creator, Preserver, and Destroyer, He is called the Primordial Energy, Kāli.
“Brahman and Śakti are identical, like fire and its power to bum. When we talk of fire we automatically mean also its power to burn. Again, the fire’s power to burn implies the fire itself. If you accept the one you must accept the other.
“Brahman alone is addressed as the Mother. This is because a mother is an object of great love. One is able to realize God just  through love. Ecstasy of feeling, devotion, love, and faith – these are the means. Listen to a song:
As is a man’s meditation, so is his feeling of love;
As is a man’s feeling of love, so is his gain;
And faith is the root of all.
If in the Nectar Lake of Mother
Ka1i’s feet
My mind remains
Of little use are worship,
oblations, or sacrifice.
God’s nature like that of a child “I used to see God directly with these very eyes, just as I see you. Now I see divine visions in trance. “After realizing God a man becomes like a child. One acquires the nature of
the object one meditates upon. The nature of God is like that of a child. As a child builds up his toy house and then breaks it down, so God acts while creating, preserving, and destroying the universe. Further, as the child is not under the control of any guna, so God is beyond the three gunas-sattva, rajas, and tamas. That is why paramahamsas keep five or ten children with them, that they may
assume their nature.”
Sitting on the floor in the room was a young man from Agarpara about twenty-two years old. Whenever he came to the temple garden, he would take the Master aside, by a sign, and whisper his thoughts to him. He was a new-comer. That day he was sitting on the floor near the Master.
MASTER (to the young man): “A man can change his nature by imitating another’s character. He can get rid of a passion like lust by assuming the feminine mood. He gradually comes to act exactly like a woman. I have noticed that men who take female parts in the theatre speak like women or brush their teeth like women while bathing. Come again on a Tuesday or Saturday.
(To Prankrishna) “Brahman and Śakti are inseparable. Unless you accept Śakti, you will find the whole universe unreal-‘I’, ‘you’, house, buildings, and family. The world stands solid because the Primordial
Energy stands behind it. If there is no supporting pole, no framework can be made, and without the framework there can be no beautiful image of Durga.
“Without giving up worldliness a man cannot awaken his spiritual consciousness, nor can he realize God. He cannot but be a hypocrite as long as he has even a trace of worldly desire. God cannot be
realized without guilelessness.
Cherish love within your heart; abandon cunning and deceit:
Through service, worship, selflessness, does Rama’s blessed vision come.
Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual
discipline in the Kaliyuga.”
PRANKRISHNA: “Yes, sir. It is said in the Mahanirvana Tantra: ‘O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and
MASTER: “Yes. But these ideas must be assimilated.”
Sri Ramakrishna was sitting on the small couch. He was in an ecstatic mood and looked at Rakhal. Suddenly he was filled with the
tender feeling of parental love toward his young disciple and
spiritual child. Presently he went into samādhi. The devotees sat speechless, looking at the Master with wondering eyes.
Regaining partial consciousness, the Master said: “Why is my spiritual feeling kindled at the sight of Rakhal? The more you advance toward God, the less you will see of His glories and grandeur. The aspirant at first has a vision of the Goddess with ten arms;8 there is a great display of power in that image. The next vision is that of the Deity with two arms; there are no longer ten arms holding various weapons and missiles. Then the aspirant has a vision of Gopala, in which there is no trace of power. It is the form of a tender child. Beyond that there are other visions also. The aspirant then sees only Light.
“Reasoning and discrimination vanish after the attainment of God and communion with Him in samādhi. How long does a man reason and discriminate? As long as he is conscious of the manifold, as long
as he is aware of the universe, of embodied beings, of ‘I’ and ‘you’. He becomes silent when he is truly aware of Unity. This was the case with Trailanga Swami.
“Have you watched a feast given to the brahmins? At first there is a great uproar. But the noise lessens as their stomachs become more and more filled with food. When the last course of curd and sweets is served, one hears only the sound ‘soop, soop’ as they scoop up the curd in their hands. There is no other sound. Next is the stage of sleep-samādhi. There is no more uproar.
(To M. and Prankrishna) “Many people talk of Brahmajnāna, but their minds are always preoccupied with lower things: house, buildings, money, name, and sense pleasures. As long as you stand at the foot of the Monument,10 so long do you see horses, carriages, Englishmen, and Englishwomen. But when you climb to its top,
you behold the sky and the ocean stretching to infinity. Then you do not enjoy buildings, carriages, horses, or men. They look like ants.
“All such things as attachment to the world and enthusiasm for ‘woman and gold’ disappear after the attainment of the Knowledge of Brahman. Then comes the cessation of all passions. When the log
burns, it makes a crackling noise and one sees the flame. But when the burning is over and only ash remains, then no more noise is heard. Thirst disappears with the destruction of attachment. Finally comes peace.
“The nearer you come to God, the more you feel peace. Peace, peace,
peace-supreme peace! The nearer you come to the Ganges, the more
you feel its coolness. You will feel completely soothed when you plunge into the river.
“But the universe and its created beings, and the twenty-four cosmic principles, all exist because God exists. Nothing remains if God is
eliminated. The number increases if you put many zeros after the figure one; but the zeros don’t have any value if the one is not there.”
The Master continued: “There are some who come down, as it were, after attaining the Knowledge of Brahman-after samādhi-and retain the ‘ego of Knowledge’ or the ‘ego of Devotion’, just as there are people who, of their own sweet will, stay in the market-place after the market breaks up. This was the case with sages like Narada.
They kept the ‘ego of Devotion’ for the purpose of teaching men. Sankaracharya kept the ‘ego of Knowledge’ for the same purpose.
“God cannot be realized if there is the slightest attachment to the things of the world. A thread cannot pass through the eye of a needle
if the tiniest fibre sticks out.
“The anger and lust of a man who has realized God are only appearances. They are like a burnt string. It looks like a string,
but a mere puff blows it away.
“God is realized as soon as the mind becomes free from attachment. Whatever appears in the Pure Mind is the voice of God. That which is Pure Mind is also Pure Buddhi; that, again, is Pure Ātman, because there is nothing pure but God. But in order to realize God one must go beyond dharma and adharma.”
The Master sang in his melodious voice:
Come, let us go for a walk, O mind, to Kāli, the Wish-fulfilling Tree,
And there beneath It gather the four fruits of life. . .
Sri Ramakrishna went out on the southeast verandah of his room and sat down. Prankrishna and the other devotees accompanied him. Hazra, too, was sitting there. The Master said to Prankrishna with a smile: “Hazra is not a man to be trifled with. If one finds the big dargah here, then Hazra is the smaller dargah.” All laughed at the Master’s words. A certain gentleman, Navakumar by name, came to the door and stood there. At sight of the devotees he immediately left. “Oh! Egotism incarnate!” Sri Ramakrishna remarked.
About half past nine in the morning Prankrishna took leave of the Master. Soon afterwards a minstrel sang some devotional songs to the accompaniment of a stringed instrument. The Master was listening to the songs when Kedār Chatterji, a householder devotee, entered the room clad in his office clothes. He was a man of devotional temperament and cherished the attitude of the gopis of Vrindāvan. Words about God would make him weep.
大约早上九点半,帕兰克里希纳向师父告辞。不久之后,一位游咏诗人在弦乐器的伴奏下,唱起了一些虔诚的歌。师父在倾听着歌声的时候,一位名为柯达 切特吉的居士奉献者身穿官服,走进屋里。他是一位拥有虔诚气质的人,珍爱温达文的牧牛姑娘。神的话语会让他流下眼泪。
The sight of Kedār awakened in the Master’s mind the episode of Vrindāvan in Sri Krishna’s life. Intoxicated with divine love, the Master stood up and sang, addressing Kedār:
Tell me, friend, how far is the grove
Where Krishna, my Beloved, dwells?
His fragrance reaches me even here;
But I am tired and can walk no farther. . .
Sri Ramakrishna assumed the attitude of Sri Radha to Krishna and went into deep samādhi while singing the song. He stood there, still as a picture on canvas, with tears of divine joy running down his cheeks.
Kedār knelt before the Master. Touching his feet, he chanted a
We worship the Brahman-Consciousness in the Lotus of the Heart,
The Undifferentiated, who is adored by Hari, Hara, and Brahma;
Who is attained by yogis in the depths of their meditation;
The Scatterer of the fear of birth and death,
The Essence of Knowledge and Truth, the Primal Seed of the world.
After a time the Master regained consciousness of the relative world.
Soon Kedār took his leave and returned to his office in Calcutta.
Master’s different spiritual moods Presently some devotees from
Konnagar arrived, singing kirtan to the accompaniment of drums and cymbals. As they reached the northeast verandah of Sri Ramakrishna’s room, the Master joined in the music, dancing with them intoxicated with divine joy. Now and then he went into samādhi, standing still as a statue. While he was in one of these states of divine unconsciousness, the devotees put thick garlands of jasmine around his neck. The enchanting form of the Master reminded the devotees of Chaitanya, another Incarnation of God.
The Master passed alternately through three moods of divine consciousness: the inmost, when he completely lost all knowledge of the outer world; the semi-conscious, when he danced with the devotees in an ecstasy of love; and the conscious, when he joined them in loud singing. It was indeed a sight for the gods, to see the Master standing motionless in samādhi, with fragrant garlands hanging from his neck, his countenance beaming with love, and the devotees singing and dancing around him.
When it was time for his noon meal, Sri Ramakrishna put on a new yellow cloth and sat on the small couch. His golden complexion, blending with his yellow cloth, enchanted the eyes of the devotees.
After his meal Sri Ramakrishna rested a little on the small couch. Inside and outside his room crowded the devotees, among them Kedār, Suresh,Ram, Manomohan, Girindra, Rakhal, Bhavanath, and M. Rakhal’s father was also present.
Master’s experiences in samādhi
AMRITA: “Sir, how do you feel in samādhi?”
MASTER: “You may have heard that the cockroach, by intently meditating on the Bhramara, is transformed into a Bhramara. Do you know how I feel then? I feel like a fish released from a pot into the water of the Ganges.”
AMRITA: “Don’t you feel at that time even a trace of ego?”
MASTER: “Yes, generally a little of it remains. However hard you may rub a grain of gold against a grindstone, still a bit of it always remains. Or again, take the case of a big fire; the ego is like one of its sparks. In samādhi I lose outer consciousness completely; but God generally keeps a little trace of ego in me for the enjoyment of divine communion. Enjoyment is possible only when ‘I’ and ‘you’remain.
“Again, sometimes God effaces even that trace of ‘I’. Then one experiences jada samādhi or nirvikalpa samādhi. That experience cannot be described. A salt doll went to measure the depth of the ocean, but before it had gone far into the water it melted away. It became entirely one with the water of the ocean. Then who was to come back and tell the ocean’s depth?”