Author Topic: The Gospel of Sri Ramakrishna  (Read 86741 times)


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Re: The Gospel of Sri Ramakrishna
« Reply #105 on: August 19, 2012, 08:19:52 AM »
Futility of mere lecturing

"What can you achieve by mere lecturing and scholarship without discrimination and
dispassion? God alone is real, and all else is unreal. God alone is substance, and all else is
nonentity. That is discrimination.

"First of all set up God in the shrine of your heart, and then deliver lectures as much as you
like. How will the mere repetition of 'Brahma' profit you if you are not imbued with
discrimination and dispassion? It is the empty sound of a conch-shell.

"There lived in a village a young man named Padmalochan. People used to call him 'Podo',
for short. In this village there was a temple in a very dilapidated condition. It contained no
image of God. Aswattha and other plants sprang up on the ruins of its walls. Bats lived
inside, and the floor was covered with dust and the droppings of the bats. The people of the
village had stopped visiting the temple. One day after dusk the villagers heard the sound of
a conch-shell from the direction of the temple. They thought perhaps someone had installed
an image in the shrine and was performing the evening worship. One of them softly opened
the door and saw Padmalochan standing in a corner, blowing the conch. No image had been
set up. The temple hadn't been swept or washed. And filth and dirt lay everywhere. Then he
shouted to Podo:

You have set up no image here,
Within the shrine, O fool!
Blowing the conch, you simply make
Confusion worse confounded.
Day and night eleven bats
Scream there incessantly. …

Purification of mind

"There is no use in merely making a noise if you want to establish the Deity in the shrine of
your heart, if you want to realize God. First of all purify the mind. In the pure heart God
takes His seat. One cannot bring the holy image into the temple if the droppings of bats are
all around. The eleven bats are our eleven organs: five of action, five of perception, and the

"First of all invoke the Deity, and then give lectures to your heart's content. First of all dive
deep. Plunge to the bottom and gather up the gems. Then you may do other things. But
nobody wants to plunge. People are without spiritual discipline and prayer, without
renunciation and dispassion. They learn a few words and immediately start to deliver
lectures. It is difficult to teach others. Only if a man gets a command from God, after
realizing Him, is he entitled to teach."


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Re: The Gospel of Sri Ramakrishna
« Reply #106 on: August 20, 2012, 08:03:53 AM »
Thus conversing, the Master came to the west end of the verandah. M stood by his side. Sri
Ramakrishna had repeated again and again that God cannot be realized without
discrimination and renunciation. This made M. extremely worried. He had married and was
then a young man of twenty-eight, educated in college in the Western way. Having a sense
of duty, he asked himself, "Do discrimination and dispassion mean giving up 'woman and
gold'?" He was really at a loss to know what to do.

M. (to the Master): "What should one do if one's wife says: 'You are neglecting me. I shall
commit suicide?' "

MASTER (in a serious tone): "Give up such a wife if she proves an obstacle in the way of
spiritual life. Let her commit suicide or anything else she likes. The wife that hampers her
husband's spiritual life is an ungodly wife."
Immersed in deep thought, M. stood leaning against the wall. Narendra and the other
devotees remained silent a few minutes. The Master exchanged several words with them;
then, suddenly going to M., he whispered in his ear: "But if a man has sincere love for God,
then all come under his control - the king, wicked persons, and his wife. Sincere love of
God on the husband's part may eventually help the wife to lead a spiritual life. If the
husband is good, then through the grace of God the wife may also follow his example."

This had a most soothing effect on M.'s worried mind. All the while he had been thinking:
"Let her commit suicide. What can I do?"

M. (to the Master): "This world is a terrible place indeed."

MASTER (to the devotees): "That is the reason Chaitanya said to his companion
Nityananda, 'Listen, brother, there is no hope of salvation for the worldly-minded.' "
On another occasion the Master had said to M. privately: "Yes, there is no hope for a
worldly man if he is not sincerely devoted to God. But he has nothing to fear if he remains
in the world after realizing God. Nor need a man have any fear whatever of the world if he
attains sincere devotion by practising spiritual discipline now and then in solitude.
Chaitanya had several householders among his devotees, but they were householders in
name only, for they lived unattached to the world."

It was noon. The worship was over, and food offerings had been made in the temple. The
doors of the temple were shut. Sri Ramakrishna sat down for his meal, and Narendra and
the other devotees partook of the food offerings from the temple.


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Re: The Gospel of Sri Ramakrishna
« Reply #107 on: August 21, 2012, 08:07:22 AM »
Sunday, October 22, 1882

It was the day of Vijaya, the last day of the celebration of the worship of Durga, when the
clay image is immersed in the water of a lake or river.

About nine o'clock in the morning M. was seated on the floor of the Master's room at
Dakshineswar, near Sri Ramakrishna, who was reclining on the small couch. Rakhal was
then living with the Master, and Narendra and Bhavanath visited him frequently. Baburam
had seen him only once or twice.

MASTER: "Did you have any holiday during the Durga Puja?"

M: "Yes, sir. I went to Keshab's house every day for the first three days of the worship."

MASTER: "Is that so?"

M: "I heard there a very interesting interpretation of the Durga Puja."

MASTER: "Please tell me all about it."

M: "Keshab Sen held daily morning prayers in his house, lasting till ten or eleven. During
these prayers he gave the inner meaning of the Durga Puja. He said that if anyone could
realize the Divine Mother, that is to say, could install Mother Durga in the shrine of his
heart, then Lakshmi, Sarasvati, Kartika, and Ganesa would come there of themselves.
Lakshmi means wealth, Sarasvati knowledge, Kartika strength, and Ganesa success. By
realizing the Divine Mother within one's heart, one gets all these without any effort

Sri Ramakrishna listened to the description, questioning M. now and then about the prayers
conducted by Keshab. At last he said to M.: "Don't go hither and thither. Come here alone.
Those who belong to the inner circle of my devotees will come only here. Boys like
Narendra, Bhavanath, and Rakhal are my very intimate disciples. They are not to be
thought lightly of. Feed them one day. What do you think of Narendra?"

M: "I think very highly of him, sir."

Narendra's many virtues

MASTER: "Haven't you observed his many virtues? He is not only well versed in music,
vocal and instrumental, but he is also very learned. Besides, he has controlled his passions
and declares he will lead a celibate life. He has been devoted to God since his very

Meditation on God with form

Master:"How are you getting along with your meditation nowadays? What aspect of God appeals
to your mind - with form or without form?"

M: "Sir, now I can't fix my mind on God with form. On the other hand, I can't concentrate
steadily on God without form."

Master: "Now you see that the mind cannot be fixed, all of a sudden, on the formless
aspect of God. It is wise to think of God with form during the primary stages."

M: "Do you mean to suggest that one should meditate on clay images?"

Master: "Why clay? These images are the embodiments of Consciousness."

M: "Even so, one must think of hands, feet, and the other parts of body. But again, I realize
that the mind cannot be concentrated unless one meditates, in the beginning, on God with
form. You have told me so. Well, God can easily assume different forms. May one meditate
on the form of one's own mother?"

MASTER: "Yes, the mother should be adored. She is indeed an embodiment of Brahman."

M. sat in silence. After a few minutes he asked the Master: "What does one feel while
thinking of God without form? Isn't it possible to describe it?" After some reflection, the
Master said, "Do you know what it is like?" He remained silent a moment and then said a
few words to M. about one's experiences at the time of the vision of God with and without

MASTER: "You see, one must practise spiritual discipline to understand this correctly.
Suppose, there are treasures in a room. If you want to see them and lay hold of them, you
must take the trouble to get the key and unlock the door. After that you must take the
treasures out. But suppose the room is locked, and standing outside the door you say to
yourself: 'Here I have opened the door. Now I have broken the lock of the chest. Now I
have taken out the treasure.' Such brooding near the door will not enable you to achieve
anything. You must practise discipline


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Re: The Gospel of Sri Ramakrishna
« Reply #108 on: August 22, 2012, 08:32:19 AM »
Brahman and Divine Incarnations

"The jnanis think of God without form. They don't accept the Divine Incarnation. Praising
Sri Krishna, Arjuna said, 'Thou art Brahman Absolute.' Sri Krishna replied, 'Follow Me,
and you will know whether or not I am Brahman Absolute.' So saying, Sri Krishna led
Arjuna to a certain place and asked him what he saw there. 'I see a huge tree,' said Arjuna,
'and on it I notice fruits hanging like clusters of blackberries.' Then Krishna said to Arjuna,
'Come nearer and you will find that these are not clusters of blackberries, but clusters of
innumerable Krishnas like Me, hanging from the tree.' In other words, Divine Incarnations
without number appear and disappear on the tree of the Absolute Brahman.

"Kavirdas was strongly inclined to the formless God. At the mention of Krishna's name he
would say: 'Why should I worship Him? The gopis would clap their hands while He
performed a monkey dance.' (With a smile) But I accept God with form when I am in the
company of people who believe in that ideal, and I also agree with those who believe in the
formless God."

M. (smiling): "You are as infinite as He of whom we have been talking. Truly, no one can
fathom your depth."

MASTER (smiling): "Ah! I see you have found it out. Let me tell you one thing. One
should follow various paths. One should practise each creed for a time. In a game of
satrancha a piece can't reach the centre square until it completes the circle; but once in the
square it can't be overtaken by any other piece."

M: "That is true, sir."

MASTER: "There are two classes of. yogis: the bahudakas and the kutichakas. The
bahudakas roam about visiting various holy places and have not yet found peace of mind.
But the kutichakas, having visited all the sacred places, have quieted their minds. Feeling
serene and peaceful, they settle down in one place and no longer move about. In that one
place they are happy; they don't feel the need of going to any sacred place. If one of them
ever visits a place of pilgrimage, it is only for the purpose of new inspiration.

"I had to practise each religion for a time - Hinduism, Islam, Christianity. Furthermore, I
followed the paths of the Saktas, Vaishnavas, and Vedantists. I realized that there is only
one God toward whom all are travelling; but the paths are different

"While visiting the holy places, I would sometimes suffer great agony. Once I went with
Mathur to Raja Babu's drawing-room in Benares. I found that they talked there only of
worldly matters - money, real estate, and the like. At this I burst into tears. I said to the
Divine Mother, weeping: 'Mother! Where hast Thou brought me? I was much better off at
Dakshineswar.' In Allahabad I noticed the same things that I saw elsewhere - the same
ponds, the same grass, the same trees, the same tamarind-leaves.


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Re: The Gospel of Sri Ramakrishna
« Reply #109 on: August 23, 2012, 06:42:32 AM »
Master's ecstasy at Vrindavan

"But one undoubtedly finds inspiration in a holy place.

(This is how Sri Ramakrishna will accept all aspects,even apparently contradictory views.Just a little while ago ,he has said 'Mother! Where hast Thou brought me? I was much better off at
Dakshineswar.' In Allahabad I noticed the same things that I saw elsewhere - the same
ponds, the same grass, the same trees, the same tamarind-leaves-Ravi

I accompanied Mathur Babu to
Vrindavan. Hriday and the ladies of Mathur's family were in our party. No sooner did I see
the Kaliyadaman Ghat than a divine emotion surged up within me. I was completely
overwhelmed. Hriday used to bathe me there as if I were a small child.

"In the dusk I would walk on the bank of the Jamuna when the cattle returned along the
sandy banks from their pastures. At the very sight of those cows the thought of Krishna
would flash in my mind. I would run along like a madman, crying: 'Oh, where is Krishna?
Where is my Krishna?'

"I went to Syamakunda and Radhakunda in a palanquin and got out to visit the holy Mount
Govardhan. At the very sight of the mount I was overpowered with divine emotion and ran
to the top. I lost all consciousness of the world around me. The residents of the place helped
me to come down. On my way to the sacred pools of Syamakunda and Radhakunda, when I
saw the meadows, the trees, the shrubs, the birds, and the deer, I was overcome with
ecstasy. My clothes became wet with tears. I said: 'O Krishna! Everything here is as it was
in the olden days. You alone are absent.' Seated inside the palanquin I lost all power of
speech. Hriday followed the palanquin. He had warned the bearers to be careful about me.

"Gangamayi became very fond of me in Vrindavan. She was an old woman who lived all
alone in a hut near the Nidhuvan. Referring to my spiritual condition and ecstasy, she said,
'He is the very embodiment of Radha.' She addressed me as 'Dulali'. When with her, I used
to forget my food and drink, my bath, and all thought of going home. On some days Hriday
used to bring food from home and feed me. Gangamayi also would serve me with food
prepared by her own hands.

"Gangamayi used to experience trances. At such times a great crowd would come to see
her. One day, in a state of ecstasy, she climbed on Hriday's shoulders.

"I didn't want to leave her and return to Calcutta. Everything was arranged for me to stay
with her. I was to eat double-boiled rice, and we were to have our beds on either side of the
cottage. All the arrangements had been made, when Hriday said: 'You have such a weak
stomach. Who will look after you?' 'Why,' said Gangamayi, 'I shall look after him. I'll nurse
him.' As Hriday dragged me by one hand and she by the other, I remembered my mother,
who was then living alone here in the nahabat of temple garden. I found it impossible to
stay away from her, and said to Gangamayi, 'No, I must go.' I loved the atmosphere of

About eleven o'clock the Master took his meal, the offerings from temple of Kali. After
taking his noonday rest he resumed his conversation with the devotees. Every now and then
he uttered the holy word "Om" or repeated the sacred names of the deities.
After sunset the evening worship was performed in the temples. Since it was the day of
Vijaya, the devotees first saluted the Divine Mother and then took the dust of the Master's


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Re: The Gospel of Sri Ramakrishna
« Reply #110 on: August 24, 2012, 07:40:22 AM »
Tuesday, October 24,1882

It was three or four o'clock in the afternoon. The Master was standing near the shelf where
the food was kept, when Balaram and M. arrived from Calcutta and saluted him. Sri
Ramakrishna said to them with a smile: "I was going to take some sweets from the shelf,
but no sooner did I put my hand on them than a lizard dropped on my body. At once I
removed my hand. (All laugh.)

"Oh, yes! One should observe all these things. You see, Rakhal is ill, and my limbs ache
too. Do you know what's the matter? This morning as I was leaving my bed I saw a certain
person, whom I took for Rakhal. (All laugh.) Oh, yes! Physical features should be studied.
The other day Narendra brought one of his friends, a man with only one good eye, though
the other eye was not totally blind. I said to myself, 'What is this trouble that Narendra has
brought with him?'

"A certain person comes here, but I can't eat any food that he brings. He works in an office
at a salary of twenty rupees and earns another twenty by writing false bills. I can't utter a
word in his presence, because he tells lies. Sometimes he stays here two or three days
without going to his office. Can you guess his purpose? It is that I should recommend him
to someone for a job somewhere else.

"Balaram comes from a family of devout Vaishnavas. His father, now an old man, is a
pious devotee. He has a tuft of hair on his head, a rosary of tulsi beads round his neck, and
a string of beads in his hand. He devotes his time to the repetition of God's name. He owns
much property in Orissa and has built temples to Radha-Krishna in Kothar, Vrindavan, and
other places, establishing free guest-houses as well.

(To Balaram) "A certain person came here the other day. I understand he is the slave of that
black hag of a wife. Why is it that people do not see God? It is because of the barrier of
'woman and gold'. How impudent he was to say to you the other day, 'A paramahamsa
came to my father, who fed him with chicken curry!'

"In my present of my mind I can eat a little fish soup if it has been offered to the Divine
Mother beforehand. I can't eat any meat, even if it is offered to the Divine Mother; but I
taste it with the end of my finger lest She should be angry. (Laughter.)"


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Re: The Gospel of Sri Ramakrishna
« Reply #111 on: August 25, 2012, 07:23:00 AM »
"Well, can you explain this state of my mind? Once I was going from Burdwan to
Kamarpukur in a bullock-cart, when a great storm arose. Some people gathered near the
cart. My companions said they were robbers. So I began to repeat the names of God, calling
sometimes on Kali, sometimes on Rama, sometimes on Hanuman. What do you think of

Was the Master hinting that God is one but is addressed differently by different sects?

MASTER (to Balaram): "Maya is nothing but 'woman and gold'. A man living in its midst
gradually loses his spiritual alertness. He thinks all is well with him. The scavenger carries
a tub of night-soil on his head, and in course of time loses his repulsion to it. One gradually
acquires love of God through the practice of chanting God's name and glories. (To M.) One
should not be ashamed of chanting God's holy name. As the saying goes, 'One does not
succeed so long as one has these three: shame, hatred, and fear.'

"At Kamarpukur they sing kirtan very well. The devotional music is sung to the
accompaniment of drums.

(To Balaram) "Have you installed any image at Vrindavan?"

BALARAM: "Yes, sir. We have a grove where Krishna is worshipped."

MASTER: "I have been to Vrindavan. The Nidhu Grove is very nice indeed."


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Re: The Gospel of Sri Ramakrishna
« Reply #112 on: August 26, 2012, 08:41:31 AM »
Chapter 5 THE MASTER AND KESHAB October 27, 1882

Master's boat trip with Keshab

IT WAS FRIDAY, the day of the Lakshmi Puja. Keshab Chandra Sen had arranged a boat
trip on the Ganges for Sri Ramakrishna.

About four o'clock in the afternoon the steamboat with Keshab and his Brahmo followers
cast anchor in the Ganges alongside the Kali temple at Dakshineswar. The passengers saw
in front of them the bathing-ghat and the chandni. To their left, in the temple compound,
stood six temples of Siva, and to their right another group of six Siva temples. The white
steeple of the Kali temple, the tree-tops of the Panchavati, and the silhouette of pine-trees
stood high against the blue autumn sky. The gardens between the two nahabats were filled
with fragrant flowers, and along the bank of the Ganges were rows of flowering plants. The
blue sky was reflected in the brown water of the river, the sacred Ganges, associated with
the most ancient traditions of Aryan civilization. The outer world appeared soft and serene,
and the hearts of the Brahmo devotees were filled with peace.

Master in samadhi

Sri Ramakrishna was in his room talking with Vijay and Haralal. Some disciples of Keshab
entered. Bowing before the Master, they said to him: "Sir, the steamer has arrived. Keshab
Babu has asked us to take you there." A small boat was to carry the Master to the steamer.
No sooner did he get into the boat than he lost outer consciousness in samadhi. Vijay was
with him.

M. was among the passengers. As the boat came alongside the steamer, all rushed to the
railing to have a view of Sri Ramakrishna. Keshab became anxious to get him safely on
board. With great difficulty the Master was brought back to consciousness of the world and
taken to a cabin in the steamer. Still in an abstracted mood, he walked mechanically,
leaning on a devotee for support. Keshab and the others bowed before him, but he was not
aware of them
. Inside the cabin there were a few chairs and a table. He was made to sit on
one of the chairs, Keshab and Vijay occupying two others. Some devotees were also seated,
most of them on the floor, while many others had to stand outside. They peered eagerly
through the door and windows. Sri Ramakrishna again went into deep samadhi and became
totally unconscious of the outer world.

As the air in the room was stuffy because of the crowd of people, Keshab opened the
windows. He was embarrassed to meet Vijay, since they had differed in certain principles
of the Brāhrno Samaj and Vijay had separated himself from Keshab's organization, joining
another society.

The Brahmo devotees looked wistfully at the Master. Gradually he came back to sense
consciousness; but the divine intoxication still lingered. He said to himself in a whisper:
"Mother, why have You brought me here? They are hedged around and not free. Can I free
them?" Did the Master find that the people assembled there were locked within the prison
walls of the world? Did their helplessness make the Master address these words to the
Divine Mother?


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Re: The Gospel of Sri Ramakrishna
« Reply #113 on: August 27, 2012, 06:44:38 AM »
God dwells in devotee's heart

Sri Ramakrishna was gradually becoming conscious of the outside world. Nilmadhav of
Ghazipur and a Brahmo devotee were talking about Pavhari Baba. Another Brahmo
devotee said to the Master: "Sir, these gentlemen visited Pavhari Baba. He lives in
Ghazipur. He is a holy man like yourself." The Master could hardly talk; he only smiled.
The devotee continued, "Sir, Pavhari Baba keeps your photograph in his room." Pointing to
his body the Master said with a smile, "Just a pillow-case."

The Master continued: "But you should remember that the heart of the devotee is the abode
of God. He dwells, no doubt, in all beings, but He especially manifests Himself in the heart
of the devotee. A landlord may at one time or another visit all parts of his estate, but people
say he is generally to be found in a particular drawing-room. The heart of the devotee is the
drawing-room of God.

Attitude of jnanis and bhaktas

"He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan
by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and
cook, when preparing a meal in the kitchen. The jnani sticking to the path of knowledge,
always reasons about the Reality, saying, 'Not this, not this'. Brahman is neither 'this' nor
'that'; It is neither the universe nor its living beings. Reasoning in this way, the mind
becomes steady. Then it disappears and the aspirant goes into samadhi. This is the
knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is
real and the world illusory. All these names and forms are illusory, like a dream. What
Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the
opinion of the jnanis, the followers of Vedanta philosophy.

"But the bhaktas accept all the states of consciousness. They take the waking state to be real
also. They don't think the world to be illusory, like a dream. They say that the universe is a
manifestation of God's power and glory. God has created all these - sky, stars, moon, sun,
mountains, ocean, men, animals. They constitute His glory. He is within us, in our hearts.
Again, He is outside. The most advanced devotees say that He Himself has become all this
- the twenty-four cosmic principles, the universe, and all living beings. The devotee of God
wants to eat sugar, not to become sugar. (All laugh.)

"Do you know how a lover of God feels? His attitude is: 'O God, Thou are the Master, and I
am Thy servant. Thou art the Mother, and I am Thy child.' Or again: 'Thou art my Father
and Mother. Thou art the Whole, and I am a part.' He doesn't like to say, 'I am Brahman.'


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Re: The Gospel of Sri Ramakrishna
« Reply #114 on: August 27, 2012, 08:55:50 AM »
Is Brahman Sagura or Nirguna? What's the nature of the phenomenal world? Is it real or just appearance? Are the heaven or astral worlds existent? Is every bardo in The Book of the Dead a fact? Is eternal communion with God possible if only non-dual consciousness is real and eternal? If I can have eternal communion with Lord Jesus, Lord Shiva or Lord Rama why should I try to merge in Brahman? When I have been asked such kind of questions I really don't feel competent enough to answer to them. Because I don't know. Questions continue: Why should ego die when it can be purified and directed to serving God? Is serving God (dual) inferior to realizing the Self? Is the desire to be an eternal soul wrong? And I really don't know what to answer. If I say "Oh, serve the Lord but someday this ego will disappear, no matter if you want it or not", this makes me much unsporting and self-sufficient. If I say "Oh, you can be eternal individual soul" I am like lying according to Lord Ramana's teaching. So I don't really know what to answer to such kind of questions.
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Re: The Gospel of Sri Ramakrishna
« Reply #115 on: August 27, 2012, 12:10:13 PM »
What you have asked is something that besets every sincere aspirant.I will post my response in the Rough-Notebook thread when I find time.



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Re: The Gospel of Sri Ramakrishna
« Reply #116 on: August 27, 2012, 12:21:28 PM »
Thank you, Sri Ravi. I appreciate that.
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Re: The Gospel of Sri Ramakrishna
« Reply #117 on: August 27, 2012, 01:39:55 PM »
Dear Ravi,Hari, I am also enjoying reading everything about Ramakrishna Paramhansa. We are waiting for new stories. :-)


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Re: The Gospel of Sri Ramakrishna
« Reply #118 on: August 27, 2012, 07:50:32 PM »
Thanks very much.I will share in the Rough notebook Thread.


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Re: The Gospel of Sri Ramakrishna
« Reply #119 on: August 28, 2012, 07:36:34 AM »
Attitude of yogis

"The yogi seeks to realize the Paramatman, the Supreme Soul. His ideal is the union of the
embodied soul and the Supreme Soul. He withdraws his mind from sense-objects and tries
to concentrate it on the Paramatman. Therefore, during the first stage of his spiritual
discipline, he retires into solitude and with undivided attention practises meditation in a
fixed posture.

"But the Reality is one and the same. The difference is only in name. He who is Brahman is
verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of
knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God."

The steamer had been going toward Calcutta; but the passengers, with their eyes fixed on
the Master and their ears given to his nectar-like words, were oblivious of its motion.
Dakshineswar, with its temples and gardens, was left behind. The paddles of the boat
churned the waters of the Ganges with a murmuring sound. But the devotees were
indifferent to all this. Spellbound, they looked on a great yogi, his face lighted with a divine
smile, his countenance radiating love, his eyes sparkling with joy-a man who had
renounced all for God and who knew nothing but God. Unceasing words of wisdom flowed
from his lips.

Reasoning of jnanis

MASTIER: "The jnanis, who adhere to the non-dualistic philosophy of Vedanta, say that
the acts of creation, preservation, and destruction, the universe itself and all its living
beings, are the manifestations of Sakti, the Divine Power. If you reason it out, you will
realize that all these are as illusory as a dream. Brahman alone is the Reality, and all else is
unreal. Even this very Sakti is unsubstantial, like a dream.
"But though you reason all your life, unless you are established in samadhi, you cannot go
beyond the jurisdiction of Sakti. Even when you say, 'I am meditating', or 'I am
contemplating', still you are moving in the realm of Sakti, within Its power