eradication of worldly tendencies and the development of man's higher nature. He
derided their tears and trances as symptoms of nervous disorder, which should be
corrected by the power of the will, and, if necessary, by nourishing food and proper
medical treatment. Very often, he said, unwary devotees of God fall victims to mental
and physical breakdown. 'Of one hundred persons who take up the spiritual life,' he
grimly warned, 'eighty turn out to be charlatans, fifteen insane, and only five, maybe,
get a glimpse of the real truth. Therefore, beware.' He appealed to their inner strength
and admonished them to keep away from all sentimental nonsense. He described to the
young disciples Sri Ramakrishna's uncompromising self-control, passionate yearning
for God, and utter renunciation of attachment to the world, and he insisted that those
who loved the Master should apply his teachings in their lives.
Sri Ramakrishna, too, coming to realize the approaching end of his mortal existence,
impressed it upon the devotees that the realization of God depended upon the giving up
of lust and greed. The young disciples became grateful to Narendranath for thus
guiding them during the formative period of their spiritual career. They spent their
leisure hours together in meditation, study, devotional music, and healthy spiritual
discussions.
The illness of Sri Ramakrishna showed no sign of abatement; the boys redoubled their
efforts to nurse him, and Narendra was constantly by their side, cheering them
whenever they felt depressed. One day he found them hesitant about approaching the
Master. They had been told that the illness was infectious. Narendra dragged them to
the Master's room. Lying in a corner was a cup containing part of the gruel which Sri
Ramakrishna could not swallow. It was mixed with his saliva. Narendra seized the cup
and swallowed its contents. This set at rest the boys' misgivings.
Narendra, understanding the fatal nature of Sri Ramakrishna's illness and realizing that
the beloved teacher would not live long, intensified his own spiritual practices. His
longing for the vision of God knew no limit. One day he asked the Master for the boon
of remaining merged in samadhi three or four days at a stretch, interrupting his
meditation now and then for a bite of food. 'You are a fool,' said the Master. 'There is a
state higher than that. It is you who sing: "O Lord! Thou art all that exists."' Sri
Ramakrishna wanted the disciple to see God in all beings and to serve them in a spirit
of worship. He often said that to see the world alone, without God, is ignorance,
ajnana; to see God alone, without the world, is a kind of philosophical knowledge,
jnana; but to see all beings permeated by the spirit of God is supreme wisdom, vijnana.
Only a few blessed souls could see God dwelling in all. He wanted Naren to attain this
supreme wisdom. So the master said to him, 'Settle your family affairs first, then you
shall know a state even higher than samadhi.'
On another occasion, in response to a similar request, Sri Ramakrishna said to Naren:
'Shame on you! You are asking for such an insignificant thing. I thought that you
would be like a big banyan tree, and that thousands of people would rest in your shade.
But now I see that you are seeking your own liberation.' Thus scolded, Narendra shed
profuse tears. He realized the greatness of Sri Ramakrishna's heart.