One morning, in 1861, Sri Ramakrishna was picking flowers in the garden of Dakshineswar when he saw a country-boat coming towards the small bathing ghat of the temple. A middle-aged, beautiful Bhairavi Sannyasini with long, dishevelled hair stepped out of the boat. Though nearly forty years of age, she looked much younger. Sri Ramakrishna called Hriday and asked him to fetch the Sanyasini.

As soon as the Bhairavi met Sri Ramakrishna, she burst into tears of joy and surprise and said in a tender voice, “My son, you are here! I have been searching for you so long, and now I have found you.”

“How could you know about me, mother?” asked Sri Ramakrishna. She replied, “Through the grace of the Divine Mother I had come to know that I was to meet three of you. Two (Chandra and Girija) I have already met in East Bengal, and today I have found you.” She spoke with emotion, as though she had found her long-lost treasure at last.

The First Conversation With Bhairavi:

Sri Ramakrishna too was visibly moved. After a while she told all about herself. She was well versed in Vaishnava and Tantrika literature. Her intense spiritual practices had bestowed on her wonderful realizations, which prompted her to find out a suitable aspirant to whom she could deliver all her attainments for his spiritual illumination. Sri Ramakrishna, like a boy, sat close by her and opened his heart to this Bhairavi, Yogeshwari by name, and related to her every incident of his Sadhana. He further said that people looked upon him as insane, because his actions differed so widely from those of the common men. Full of motherly tenderness, she consoled him again and again: “Who calls you mad, my son? This is not insanity. Your state is what is called Mahabhava (extraordinary state of religious ecstasy) in the Shastras. Sri Radha experienced this state and so did Sri Gauranga. All these are recorded in scriptures. I shall show you from literature that whoever has sincerely yearned for God has experienced this state, and every one doing so must pass through it.” These words reassured Sri Ramakrishna.

Motherly Affection Of Bhairavi:

Bhairavi Brahmani loved Sri Ramakrishna as her son. After some time she fixed her abode at Ariadaha, a couple of miles north of the Dakshineswar temple. From there she used to come almost daily and instruct her God-intoxicated spiritual child. Every day she saw him go into a trance as they talked on spiritual matters, and she observed a strange similarity between the life of Sri Chaitanya and that of Sri Ramakrishna.

Another incident happening at this time confirmed her belief that the Lord was incarnated again in the person of Sri Ramakrishna.

Sri Ramakrishna had been suffering for a long time from a burning sensation all over his body. Though experts and laymen all ascribed this malady to some internal disorder, the Brahmani found quite a different cause for it. She diagnosed it as the effect of his strong yearning for God. On scriptural authority, she prescribed a curious remedy, which was to wear a garland of fragrant flowers and paint his body with sandal paste. Under this treatment Sri Ramakrishna completely recovered in three days.

Sri Ramakrishna – An Incarnation Of God:

The Brahmani was now prepared to meet any scholar to prove her contention that Sri Ramakrishna was an Incarnation of God. Mathur, partly to satisfy his own curiosity and settle his own doubts, called a meeting of the distinguished scholars of the time. Vaishnava Charan, who was one of the leaders of the Vaishnava society and known for his Knowledge of various philosophies and devotional scriptures, and Gauri Kanta Tarkabhushana of Indesh in the District of Bankura, who was a far-famed scholar and a great Sadhaka (spiritual aspirant) of the Tantrika school, also came to Dakshineswar on invitation. The result of the meeting was that Vaishnava Charan subscribed heartily to all the conclusions of the Brahmani. And Gauri also felt in his heart of hearts that Sri Ramakrishna was no ordinary saint. He gravely replied, “I am firmly convinced that you are that mine of infinite Spiritual Power, only a small fraction of which appears in the world from time to time in the form of Incarnations.” Thus the two great scholars and sadhakas who came to test Sri Ramakrishna ended by surrendering themselves at his feet.

Bhairavi Brahmani, from the very beginning, bore a motherly affection towards Sri Ramakrishna, and she never forgot the divine mandate she had received to deliver her message to him, and she did her best to act as a spiritual guide to Sri Ramakrishna. He, on his part, undertook the course of Tantrika Sadhana under her guidance with the zeal characteristic of him.

The Brahmani put him through all the exercises mentioned in the sixty-four principal Tantra books. Most of these were extremely difficult Sadhanas. Some of them so dangerous that they often cause the devotee to lose his footing and sink into moral turpitude. But the infinite grace of the Mother carried him through them unscathed.

The many fiery ordeals through which he passed during this period enabled him to become firmly established on the highest level of spirituality. The Brahmani declared that her divine disciple had attained perfection in this system of Yoga and had passed through its extreme tests successfully, which very few Sadhakas indeed could do. The most remarkable feature about Sri Ramakrishna’s Tantrika Sadhana was that he attained perfection in every course in an incredibly short time. Not only was Sri Ramakrishna’s perfection in this sadhana unique and unprecedented, but to him also was due the restoration of the purity of the ancient Tantrika practices at the present age.

Scholars Meeting Sri Ramakrishna:

The Kali temple of Dakshineswar was a favourite resort of devotees and sadhus because of its seclusion and holy association, as well as of Rani Rasmani’s liberality. They would stop there for a few days on their way to Gangasagar or to Puri. The meeting of these different classes of monks and devotees with Sri Ramakrishna was of great significance. The ideas of practical spirituality that originated with the Prophet of Dakshineswar were disseminated through these sadhus to their own disciples and followers. Even those fortunate persons whom he accepted as teachers were greatly benefited by their close association with the Master. Among the many devotees and scholars who came in contact with him at different periods, some took initiation from him and others were influenced by him in various ways, as we have seen in the cases of Vaishnava Charan and Gauri Kanta. About this time other great distinguished savants also, such as Pandit Narayana Shastri of Rajputana, Pandit Padmalochan Tarkalankara, the court Pandit of the Maharaja of Burdwan, and the like, were greatly attracted towards Sri Ramakrishna, and received spiritual inspiration from the Master.

It was probably about the year 1864 that Jatadhari, a great Vaishnava devotee, a wandering monk and a devotee of Sri Ramam came to Dakshineswar. Ramlala, or the Child Rama was his favourite deity. By long meditations and worship Jatadhari had made great spiritual progress. He had been blessed with a wonderful vision of Rama and the effulgent form of young Rama became a living presence to him. He nursed him, fed and played with him, and even put him to bed.

Sri Ramakrishna understood Jatadhari’s state and his love for Ramalala though Jatadhari had told none about it; for Sri Ramakrishna could himself see the divine play of Ramlala. Slowly, Ramlala became intimate with Sri Ramakrishna too. He would stay most of the time in his room and play with him. He would run into the hot sun. Ramakrishna would scold him not to do so as he would get blisters on his feet. Sometimes, Ramlala would not like to get out of the water after bathing in the Ganga. On such occasions Ramakrishna would warn him that he would catch cold if he did not come out of water. Thus Sri Ramakrishna experienced Vatsalya Bhava (the relation of parent and child).

Jatadhari stayed at Dakshineshwar for many months, for Ramlala was not willing to leave Sri Ramakrishna and go with him. One day he came to Sri Ramakrishna with tears in his eyes and said, “Ramlala has fulfilled my wish and given me his Darshan. He is happy in your company; and I am happy when he is happy. So I shall leave him with you and go my way”. Ramlala was with Sri Ramakrishna during the rest of his life. Even many years later, devotees who went to Dakshineshwar found the Ramlala image there.

After this, the Master wanted to have the vision of Sri Krishna. He engaged himself in the service of the holy feet of Krishna with an undivided mind, and spent his days in eager prayer and longing. An anxious pining away for the beloved Krishna and a sort of madness, made him give up food, sleep, etc. The days and months rolled by thus and he realized that the attainment of the vision of Krishna was impossible without Radha’s grace. The Master now lost himself in the remembrance and reflection of Radha’s form, the very embodiment of love. Consequently, he was very soon blessed with the vision of the holy form of Radha. This form of Radha also disappeared into his own body like the forms of other deities when he had their visions.

This experience in Master’s own words: “Is it ever possible to describe the glory and sweetness of that incomparable, pure, bright form of Radha who renounced her all for the love Krishna? The splendor of her body was bright yellow like the pollens of Nagakesara (Mesua ferrea) flowers.”

From now on, the Master began to realize himself as Radha in ecstasy. He completely lost the consciousness of his separate existence because of his profound contemplation of the holy form and character of Radha and through his ceaseless feeling of identification with her. All signs of the Mahabhava, which is the ultimate state of the Madhura Bhava (the highest relation between two lovers), were manifested in him of the above mentioned vision.

As the Master’s practising love of God-as-husband was now purified and intensified, he experienced the grace of Radha and was finally blessed, shortly after, with the holy vision of Krishna, the embodiment of pure Existence-Knowledge-Bliss. This form of the vision also united with his holy person, like all the other forms seen before.

One day, listening to a recitation of Bhagavata on the verandah of the Radha-Kanta-Temple he fell into a divine mood and saw the enchanting form of Krishna. He perceived the luminous rays issuing from Krishna’s Lotus Feet in the form of a stout rope, which touched first the Bhagavata and then his own chest, connecting all three – God, the scripture, and the devotee. After this vision, he used to say “I came to realize that Bhagawan-Bhakta-and-Bhagawata – God-Devotee-and-Scripture – are in reality, one and the same.”

Sri Ramakrishna had by now practised all the different phases of devotion laid down in the scriptures of Bhakti, namely, Shanta (the placid attitude of mind towards Divinity), Dasya (the relation of servant to master), Sakhya (the attitude of friendship), Vatsalya (the relation of parent and child), and Madhura (the highest relation between two lovers), and realized the same goal through each one of them.

His spiritual experience, hitherto gathered, had many forms. He would commune with invisible beings, forms of the Divinity or Divine Incarnations of the past. Such visions, however, belong to the domain of personality, which is not the last word in spiritual experiences. He was yet to reach a state where knowledge, knower, and known became one indivisible Consciousness.

The soul, after a final struggle leaps over the last barrier of relative existence, shatters its prison of matter, and merges in the infinite glory of Brahman. This is called the Nirvikalpa Samadhi, the highest flight of Advaita philosophy. This is the crowning glory of man’s spiritual exercises, the last word in his evolution. Then there is no more birth, no more death, nor any further identification with the changes of the body. He leaves behind all the modifications of relativity like a cast-off garment. He realizes his identity with the Eternal Brahman, the One without a second. There is no doubt Sri Ramakrishna was the fittest person to realize this state. The field was ready, ploughed, and waited only for the sowing of the seed.

At this time there came to the garden of Dakshineswar a wonderful monk, ‘Totapuri’ by name. He was a Punjabi by birth and had renounced the world while quite young. He had been initiated into monkhood by a yogi who was the head of a monastery of the Naga sect at Ludhiana in Punjab. It is said that he practised sadhana in a secluded forest on the banks of the sacred Narmada and attained the Nirvikalpa Samadhi state after rigid discipline extending over forty years. After the passing away of his Guru, Totapuri took over as the head of the monastery.

The bright face of Sri Ramakrishna at once arrested the attention of Totapuri, who came to understand that Sri Ramakrishna was a highly advanced seeker after truth. Greatly impressed by him Totapuri asked, “Would you like to learn Vedanta?”

“I do not know. It all depends on my Mother. I can agree to your proposal only if She approves of it,” was the quiet answer of Sri Ramakrishna.

“All right, go and ask your mother. I shall not be here long.” said the monk.

Sri Ramakrishna went into the Kali temple and spoke of the matter to the Mother and in a state of trance heard Her command. “Yes, my boy, go and learn of him. It is for this purpose that he has come here.” In a state of semi consciousness and with a beaming countenance, Sri Ramakrishna returned and said to Totapuri that he had his Mother’s permission. Totapuri could not help smiling at his apparent superstition in addressing the image in the temple as Mother, for, as a Vedantist, he looked upon Shakti (the kinetic state of Brahman, which Sri Ramakrishna worshipped as Mother) as nothing but an illusion. However, he said nothing to Sri Ramakrishna on this point, thinking that under his training the disciple would soon learn the truth and spontaneously brush aside all superstitions.

Sri Ramakrishna had to be initiated into the sacred order of Sanyasa, before he could commence studying the truths of Vedanta. He said that he had no objection provided he could do so in private, for it would be too much for his aged mother, who was living at that time in the sacred precincts of the Dakshineswar Temple, to see her son shave his head and take the monk’s vow. Totapuri agreed to this. When the auspicious day arrived, Totapuri asked his disciple to perform the preliminary ceremonies. He went through all these exactly as he was told. The night was almost spent. The teacher and the disciple entered the meditation room. The Guru chanted the holy Mantras, which the disciple repeated as he put oblations one after another into the sacred fire, renouncing, as he did so, all desire for enjoyments.

Prostrating himself before his Guru, Sri Ramakrishna took his seat to receive his instructions in Advaita (monistic) Vedanta. Totapuri asked him to meditate on the formless God. Sri Ramakrishna tried, but each time the blissful form of the Divine Mother came and stood before him. Totapuri was impatient. He said, “What? You can’t meditate on the Formless! But, you must.” Sri Ramakrishna tried again. This time his mind went beyond all forms and merged into the formless God.

Totapuri sat for a long time, silently watching his disciple. Finding him perfectly motionless, he locked the door and went out of the room. Three days passed, and still there was no call. In utter surprise Totapuri opened the door and found Sri Ramakrishna sitting in the very same position in which he had left him. With breathless wonder Totapuri stood before this august spectacle. ‘Is it really true?’ he said to himself, ‘Is it possible that this man has attained in the course of a single day that which took me forty years of strenuous practice to achieve?.’ Impelled by doubt, he made a searching examination. In joyous bewilderment he cried out, “Great God, it is nothing short of a miracle!” It was undoubtedly a case of Nirvikalpa Samadhi, the culmination of the Advaita practice! Totapuri immediately took steps to bring the mind of Sri Ramakrishna down to the world of phenomena. Little by little he came to the consciousness of the outside universe. He opened his eyes and saw his Guru looking at him with tenderness and admiration. The Guru answered the worthy disciple’s prostration by locking him in a warm embrace.

Totapuri usually did not stay at any one place for more than three days. But he wished to establish his wonderful new disciple firmly on the lofty pinnacle of Advaita. So he remained eleven months in the garden of Dakshineswar. During this time Totapuri also underwent some mental transformation. We have seen how he looked upon Sri Ramakrishna’s praying to the Divine Mother as a superstition. But circumstances compelled Totapuri to believe in the existence of the Divine Mother. Before he left Dakshineswar he realized that Brahman and Shakti are one and the same thing, the two aspects of the same entity.

As a result of the Advaita realization the mind of Sri Ramakrishna had acquired a wonderful breadth, accepting all forms of religion as the many ways of reaching perfection.

Towards the end of 1866, soon after, Sri Ramakrishna was attracted by the faith and devotion of a Sufi mystic, Govinda Ray by name, who had embraced Islam and lived at Dakshineswar at this time. Gradually it came to the mind of Sri Ramakrishna that, since Islam was also a means to the realization of God, he would see how the Lord blessed the devotees who worshipped that way. He therefore got the necessary initiation from Govinda. To the practice of this new religion the Master applied himself with his characteristic thoroughness. Then for three days, he forgot all about his Divine Mother, and stopped going to the Kali temple. He went on repeating ‘Allah’ and recited the ‘Namaz’ (Islamic Prayers) regularly. He dressed and ate like a Muslim. After three days, he had a vision of a venerable person with a long beard and bright countenance, and this led him on the highest spiritual experience. The very fact that he practised Islam after attaining perfection in the Advaita makes it clear that only through this, the underlying basis of all faiths, can the Hindus and Mohammedans be united with each other.