Free e-book (this work is in the public domain, download at will)
But first know these things:
- This is huge- I mean really huge. 1260 pages huge. It has not been easy.
- I have not found the complete book available anywhere and so compiled it section by section. This could have led to some errors but hopefully only small ones. Teeny, insignificant in relative terms, I’m sure.
- I have included the original preface, introduction and other notes (a forward by Aldous Huxley, not in the original printing).
- I have taken the liberty of adding some photos/ pictures that were never in the original book.
Here are some excerpts, followed by the download, in doc format because that’s what the uploader will take.
HAZRA: “Does God listen to our prayer for bhakti?”
MASTER: “Surely. I can assure you of that a hundred times. But the prayer must be genuine and earnest. Do worldly-minded people weep for God as they do for wife and children? At Kamarpukur the wife of a certain man fell ill. The man thought she would not recover; he began to tremble and was about to faint. Who feels that way for God?”
Hazra was about to take the dust of the Master’s feet.
MASTER (shrinking): “What is this?”
HAZRA: “Why should I not take the dust of his feet who has so kindly kept me with him?”
MASTER: “Satisfy God and everyone will be satisfied. ‘If He is pleased the world is pleased.’ Once the Lord ate a few greens from Draupadi’s cooking-pot and said, ‘Ah, I am satisfied.’ Immediately the whole world and all its living beings were satisfied; they felt as if they had eaten their fill. But was the world satisfied or did it feel that way when the rishis ate their food?
(To Hazra) “A perfect soul, even after attaining Knowledge, practises devotions or observes religious ceremonies to set an example to others. I go to the Kali temple and I bow before the holy pictures in my room; therefore others do the same. Further, if a man has become habituated to such ceremonies, he feels restless if he does not observe them.
“One day I saw a sannyasi under the banyan-tree. He had put the salagram on the same carpet with his guru’s sandals. He was worshipping them. I said to him, ‘If you have attained Knowledge to that extent,* then why such formal worship at all?’ He replied: ‘What difference does it make? Since I do everything else, why not this too? Sometimes I offer the flowers at the guru’s feet and sometimes to God.’
“One cannot renounce work as long as one has a body. As long as there is mud at the bottom of the lake, bubbles will be produced.
(To Hazra) “If there is knowledge of one, there is also knowledge of many. What will you achieve by mere study of the scriptures? The scriptures contain a mixture of sand and sugar, as it were. It is extremely difficult to separate the sugar from the sand. Therefore one should learn the essence of the scriptures from the teacher or from a sadhu. Afterwards what does one care for books?
(To the devotees) “Gather all the information and then plunge in. Suppose a pot has dropped in a certain part of a lake. Locate the spot and dive there.
“One should learn the essence of the scriptures from the guru and then practise sadhana. If one rightly follows spiritual discipline, then one directly sees God. The discipline is said to be rightly followed only when one plunges in. What will a man gain by merely reasoning about the words of the scriptures? Ah, the fools! They reason themselves to death over information about the path. They never take the plunge. What a pity!
“You may say, even though you dive deep you are still in danger of sharks and crocodiles, of lust and anger. But dive after rubbing your bodv with turmeric powder; then sharks and crocodiles will not come near you. The turmeric, is discrimination and renunciation.
(To the devotees) “God made me pass through the disciplines of various paths. First according to the Purana, then according to the Tantra. I also followed the disciplines of the Vedas. At first I practised sadhana in the Panchavati. I made a grove of tulsi-plants and used to sit inside it and meditate. Sometimes I cried with a longing heart, ‘Mother! Mother!’ Or again, ‘Rama! Rama!’
“While repeating the name of Rama, I sometimes assumed the attitude of Hanuman and fixed a tail to the lower end of my backbone. I was in a God-intoxicated state. At that time I used to put on a silk robe and worship the Deity. What joy I experienced in that worship!
“I practised the discipline of the Tantra under the bel-tree. At that time I could see no distinction between the sacred tulsi and any other plant. In that state I sometimes ate the leavings from a jackal’s meal,* food that had been exposed the whole night, part of which might have been eaten by snakes or other creatures. Yes, I ate that stuff.
“Sometimes I rode on a dog and fed him with luchi, also eating part of the bread myself. I realized that the whole world was filled with God alone. One cannot have spiritual realization without destroying ignorance; so I would assume the attitude of a tiger and devour ignorance.
“While practising the disciplines of the Vedas, I became a sannyasi. I used to lie down in the chandni and say to Hriday: ‘I am a sannyasi. I shall take my meals here.’*
“I vowed to the Divine Mother that I would kill myself if I did not see God. I said to Her: ‘O Mother, I am a fool. Please teach me what is contained in the Vedas, the Puranas, the Tantras, and the other scriptures.’ The Mother said to me, ‘The essence of the Vedanta is that Brahman alone is real and the world illusory.’ The Satchidananda Brahman described in the Vedas is the Satchidananda Siva of the Tantra and the Satchidananda Krishna of the Purana. The essence of the Gita is what you get by repeating the word ten times. It is reversed into ‘tagi’, which indicates renunciation.
“After the realization of God, how far below lie the Vedas, the Vedanta, the Purana, the Tantra! (To Hazra) I cannot utter the word ‘Om’ in samadhi. Why is that? I cannot say ‘Om’ unless I come down very far from the state of samadhi.
“I had all the experiences that one should have, according to the scriptures, after one’s direct perception of God. I behaved like a child, like a madman, like a ghoul, and like an inert thing.
“I saw the visions described in the scriptures. Sometimes I saw the universe filled with sparks of fire. Sometimes I saw all the quarters glittering with light, as if the world were a lake of mercury. Sometimes I saw the world as if made of liquid silver. Sometimes, again, I saw all the quarters illumined as if with the light of Roman candles. So you see my experiences tally with those described in the scriptures.
“It was revealed to me further that God Himself has become the universe and all its living beings and the twenty-four cosmic principles. It is like the process of evolution and involution.*
“Oh, what a state God kept me in at that time! One experience would hardly be over before another overcame me. It was like the movement of the husking-machine: no sooner is one end down than the other goes up.
“I would see God in meditation, in the state of samadhi, and I would see the same God when my mind came back to the outer world. When looking at this side of the mirror I would see Him alone, and when looking on the reverse side I saw the same God.”
The devotees listened to these words with rapt attention.