Author Topic: The Gospel of Sri Ramakrishna  (Read 56930 times)

Hari

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Re: The Gospel of Sri Ramakrishna
« Reply #120 on: August 28, 2012, 12:18:18 PM »
Beautiful.

What is Sri Ramakrishna's view on worshipping God without Name and Form? For example I don't know any religion or I am not attached to any religion but I believe in God and worship Him as Personal Consciousness.
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Jewell

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Re: The Gospel of Sri Ramakrishna
« Reply #121 on: August 28, 2012, 03:41:09 PM »
Dear Sri Ravi, How can i go beyond Shakti,when i am the Shakti? Forgieve me because i call myself Shakti,but all that words are indicating only one thing to me,mind,counciousness. How can i choose Samadhi? It is not in my hands,only God can gave it to me. How can i go beyond world,when i am the world? This question itself is pointless,when question is Maya. But i am still questioning... When i will let it go? But then,what i should,and can to let go!?! And then,only one thing is going trough mind,just be still. But i am still questioning..

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #122 on: August 28, 2012, 08:54:53 PM »
Hari,
I will post the response to your question in the Rough notebook thread.
Jewell,
The Gospel of Sri Ramakrishna simply continues with the question that you have asked!I am posting here.
Namaskar.
« Last Edit: August 28, 2012, 09:02:45 PM by Ravi.N »

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #123 on: August 28, 2012, 09:01:11 PM »
Identity of Brahman and Sakti

"Thus Brahman and Sakti are identical. If you accept the one, you must accept the other. It
is like fire and its power to burn. If you see the fire, you must recognize its power to burn
also. You cannot think of fire without its power to burn, nor can you think of the power to
burn without fire. You cannot conceive of the sun's rays without the sun, nor can you
conceive of the sun without its rays.

"What is milk like? Oh, you say, it is something white. You cannot think of the milk
without the whiteness, and again, you cannot think of the whiteness without the milk.
"Thus one cannot think of Brahman without Sakti, or of Sakti without Brahman. One
cannot think of the Absolute without the Relative, or of the Relative without the Absolute.

"The Primordial Power is ever at play. She is creating, preserving, and destroying in play,
as it were. This Power is called Kali. Kali is verily Brahman, and Brahman is verily Kali. It
is one and the same Reality. When we think of It as inactive, that is to say, not engaged in
the acts of creation, preservation, and destruction, then we call It Brahman. But when It
engages in these activities, then we call It Kali or Sakti. The Reality is one and the same;
the difference is in name and form.

"It is like water, called in different languages by different names, such as 'jal', 'pani', and so
forth. There are three or four ghats on a lake. The Hindus, who drink water at one place,
call it 'jal'. The Mussalmans at another place call it 'pani'. And the English at a third place
call it 'water'. All three denote one and the same thing, the difference being in the name
only. In the same way, some address the Reality as 'Allah', some as 'God', some as
'Brahman', some as 'Kali', and others by such names as 'Rama', 'Jesus', 'Durga', 'Hari.' "

Different manifestations of Kali

KESHAB (with a smile): "Describe to us, sir, in how many ways Kali, the Divine Mother,
sports in this world."

MASTER (with a smile): "Oh, She plays in different ways. It is She alone who is known as
Maha-Kali, Nitya-Kali, Smasana-Kali, Raksha-Kali, and Syama-Kali. Maha-Kali and
Nitya-Kali are mentioned in the Tantra philosophy. When there were neither the creation,
nor the sun, the moon, the planets, and the earth and when darkness was enveloped in
darkness, then the Mother, the Formless One, Maha-Kali, the Great Power, was one with
Maha-Kala, the Absolute.

"Syama-Kali has a somewhat tender aspect and is worshipped in the Hindu households. She
is the Dispenser of boons and the Dispeller of fear. People worship Raksha-Kali, the
Protectress, in times of epidemic, famine, earthquake, drought, and flood. Smasana-Kali is
the embodiment of the power of destruction. She resides in the cremation ground,
surrounded by corpses, jackals, and terrible female spirits. From Her mouth flows a stream
of blood, from Her neck hangs a garland of human heads, and around Her waist is a girdle
made of human hands.

Beginning of a cycle

"After the destruction of the universe, at the end of a great cycle, the Divine Mother garners
the seeds for the next creation. She is like the elderly mistress of the house, who has a
hotchpotch-pot in which she keeps different articles for household use. (All laugh.)
"Oh, yes! Housewives have pots like that, where they keep 'sea-foam', blue pills, small
bundles of seeds of cucumber, pumpkin, and gourd, and so on. They take them out when
they want them. In the same way, after the destruction of the universe, my Divine Mother,
the Embodiment of Brahman, gathers together the seeds for the next creation. After the
creation the Primal Power dwells in the universe itself. She brings forth this phenomenal
world and then pervades it. In the Vedas creation is likened to the spider and its web. The
spider brings the web out of itself and then remains in it. God is the container of the
universe and also what is contained in it.

"Is Kali, my Divine Mother, of a black complexion? She appears black because She is
viewed from a distance; but when intimately known She is no longer so. The sky appears
blue at a distance; but look at it close by and you will find that it has no colour. The water
of the ocean looks blue at a distance, but when you go near and take it in your hand, you
find that it is colourless."

The Master became intoxicated with divine love and sang:
Is Kali, my Mother, really black?
The Naked One, of blackest hue,
Lights the Lotus of the Heart. . . .

The Master continued: "Bondage and liberation are both of Her making. By Her Maya
worldly people become entangled in 'woman and gold', and again, through Her grace they
attain their liberation. She is called Saviour, and the remover of the bondage that binds one
to the world."



Jewell

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Re: The Gospel of Sri Ramakrishna
« Reply #124 on: August 29, 2012, 12:20:55 AM »
Thank You Very much Sri Ravi! I am pondering on those beautifull words.

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #125 on: August 29, 2012, 07:44:15 AM »
Divine Mother's sport

Then the Master sang the following song in his melodious voice:

In the world's busy market-place, O Syama, Thou art flying kites;
High up they soar on the wind of hope, held fast by maya's string.
Their frames are human skeletons, their sails of the three gunas made;
But all their curious workmanship is merely for ornament.
Upon the kite-strings Thou hast rubbed the manja-paste of worldliness,
So as to make each straining strand all the more sharp and strong.
Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!
On favouring winds, says Ramprasad, the kites set loose will speedily
Be borne away to the Infinite, across the sea of the world.

The Master said: "The Divine Mother is always playful and sportive. This universe is Her
play. She is self-willed and must always have Her own way. She is full of bliss. She gives
freedom to one out of a hundred thousand."

A BRAHMO DEVOTEE: "But, sir, if She likes, She can give freedom to all. Why, then,
has She kept us bound to the world?"

MASTER: "That is Her will. She wants to continue playing with Her created beings. In a
game of hide-and-seek the running about soon stops if in the beginning all the players touch
the 'granny'. If all touch her, then how can the game go on? That displeases her. Her
pleasure is in continuing the game. Therefore the poet said:

Out of a hundred thousand kites, at best but one or two break free;
And Thou dost laugh and clap Thy hands, O Mother, watching them!

Reassurance to householders

"It is as if the Divine Mother said to the human mind in confidence, with a sign from Her
eye, 'Go and enjoy the world.' How can one blame the mind? The mind can disentangle
itself from worldliness if, through Her grace, She makes it turn toward Herself. Only then
does it become devoted to the Lotus Feet of the Divine Mother."


Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #126 on: August 30, 2012, 07:41:19 AM »
Whereupon Sri Ramakrishna, taking upon himself, as it were, the agonies of all
householders, sang a song complaining to the Divine Mother:

Mother, this is the grief that sorely grieves my heart,
That even with Thee for Mother, and though I am wide awake,
There should be robbery in my house.
Many and many a time I vow to call on Thee,
Yet when the time for prayer comes round, I have forgotten.
Now I see it is all Thy trick.
As Thou hast never given, so Thou receivest naught;
Am I to blame for this, O Mother? Hadst Thou but given,
Surely then Thou hadst received;
Out of Thine own gifts I should have given to Thee.
Glory and shame, bitter and sweet, are Thine alone;
This world is nothing but Thy play.
Then why, O Blissful One, dost Thou cause a rift in it?
Says Ramprasad: Thou hast bestowed on me this mind,
And with a knowing wink of Thine eye
Bidden it, at the same time, to go and enjoy the world.
And so I wander here forlorn through Thy creation,
Blasted, as it were, by someone's evil glance,
Taking the bitter for the sweet,
Taking the unreal for the Real.

The Master continued: "Men are deluded through Her maya and have become attached to
the world.
Says Ramprasad: Thou hast bestowed on me this mind,
And with a knowing wink of Thine eye
Bidden it, at the same time, to go and enjoy the world."

BRAHMO DEVOTEE: "Sir, can't we realize God without complete renunciation?"

MASTER (with a laugh): "Of course you can! Why should you renounce everything? You
are all right as you are, following the middle path-like molasses partly solid and partly
liquid. Do you know the game of nax? Having scored the maximum number of points, I am
out of the game. I can't enjoy it. But you are very clever. Some of you have scored ten
points, some six, and some five. You have scored just the right number; so you are not out
of the game like me. The game can go on. Why, that's fine! (All laugh.)

"I tell you the truth: there is nothing wrong in your being in the world. But you must direct
your mind toward God; otherwise you will not succeed.
Do your duty with one hand and with the other hold to God. After the duty is over, you will
hold to God with both hands".


eranilkumarsinha

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Re: The Gospel of Sri Ramakrishna
« Reply #127 on: August 30, 2012, 11:27:33 AM »
Quote:
“BRAHMO DEVOTEE: "Sir, can't we realize God without complete renunciation?"

MASTER (with a laugh): "Of course you can! Why should you renounce everything? You
are all right as you are, following the middle path-like molasses partly solid and partly
liquid. Do you know the game of nax? Having scored the maximum number of points, I am
out of the game. I can't enjoy it. But you are very clever. Some of you have scored ten
points, some six, and some five. You have scored just the right number; so you are not out
of the game like me. The game can go on. Why, that's fine! (All laugh.)

"I tell you the truth: there is nothing wrong in your being in the world. But you must direct
your mind toward God; otherwise you will not succeed.
Do your duty with one hand and with the other hold to God. After the duty is over, you will
 


Dear Sri Ravi,

Bhagwan Sri Param Hamsa’s Teaching is wonderful. If Bhagwan Sri Ramana’s Sacred Utterance and Sacred and Eloquent Silence awakened His devotees to their intrinsic immortality and Infinity, Sri Param Hamsa’s Presenc and Sacred Words awakened in His devotees Divine Love and steadfast and unwavering devotion for the Supreme. Both are one and the same, two aspects of Ishwara, or the Self, and rule the hearts of Their devotees as no emperor can ever hope to do. Their devotees are indeed blessed to be graced by such great, Divine Masters.

Ji. Yes. ‘Holding with one hand worldly duties and with the other the Divine’ is the key to success for devotees who are house-holders. I never read anywhere that Sri Bhagwan advised any devotee to renounce, not even to an inspired and initiated devotees.
Thanks very much, sir.

Pranam,
  Anil





Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #128 on: August 31, 2012, 07:18:39 AM »
Anil,
Yes,reading The lives and words of the Great ones is a constant inspiration and reminder that the very purpose of Human life and living is to attain God(Self Realization).
Thanks very much.
Namaskar.

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #129 on: August 31, 2012, 07:24:51 AM »
Bondage and liberation are of the mind

"It is all a question of the mind. Bondage and liberation are of the mind alone. The mind
will take the colour you dye it with. It is like white clothes just returned from the laundry. If
you dip them in red dye, they will be red. If you dip them in blue or green, they will be blue
or green. They will take only the colour you dip them in, whatever it may be. Haven't you
noticed that, if you read a little English, you at once begin to utter English words: Foot fut
it mit? Then you put on boots and whistle a tune, and so on. It all goes together. Or, if a
scholar studies Sanskrit, he will at once rattle off Sanskrit verses. If you are in bad
company, then you will talk and think like your companions. On the other hand, when you
are in the company of devotees, you will think and talk only of God.

"The mind is everything. A man has his wife on one side and his daughter on the other. He
shows his affection to them in different ways. But his mind is one and the same.
"Bondage is of the mind, and freedom is also of the mind. A man is free if he constantly
thinks: 'I am a free soul. How can I be bound, whether I live in the world or in the forest? I
am a child of God, the King of Kings. Who can bind me?' If bitten by a snake, a man may
get rid of its venom by saying emphatically, 'There is no poison in me.' In the same way, by
repeating with grit and determination, 'I am not bound, I am free', one really becomes soone
really becomes free.

"Once someone gave me a book of the Christians. I asked him to read it to me. It talked
about nothing but sin. (To Keshab) Sin is the only thing one hears of at your Brahmo
Samaj, too. The wretch who constantly says, 'I am bound, I am bound' only succeeds in
being bound. He who says day and night, 'I am a sinner, I am a sinner' verily becomes a
sinner".

Redeeming power of faith

"One should have such burning faith in God that one can say: 'What? I have repeated the
name of God, and can sin still cling to me? How can I be a sinner any more? How can I be
in bondage any more?'

"If a man repeats the name of God, his body, mind, and everything become pure. Why
should one talk only about sin and hell, and such things? Say but once, 'O Lord, I have
undoubtedly done wicked things, but I won't repeat them.' And have faith in His name."

Sri Ramakrishna became intoxicated with divine love and sang:
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? . . .


eranilkumarsinha

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Re: The Gospel of Sri Ramakrishna
« Reply #130 on: August 31, 2012, 08:55:15 AM »
Quote:
"One should have such burning faith in God that one can say: 'What? I have repeated the
name of God, and can sin still cling to me? How can I be a sinner any more? How can I be
in bondage any more?'

"If a man repeats the name of God, his body, mind, and everything become pure. Why
should one talk only about sin and hell, and such things? Say but once, 'O Lord, I have
undoubtedly done wicked things, but I won't repeat them.' And have faith in His name."

Sri Ramakrishna became intoxicated with divine love and sang:
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? . . .”

Dear Sri Ravi,

Embodiment of such Divine Love is an act of Ishwara’s Grace. Such Divine Love Itself is Jnana (Dhai akhad prem ka, parhe so pundit hoye—Sant Kabir). Bhagwan’s Param Hamsa’s Love and Devotion are infectious and transports the devotees to the transcendental shore of Supreme Bliss.

Thanks very much, sir.

Pranam,
  Anil



Subramanian.R

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Re: The Gospel of Sri Ramakrishna
« Reply #131 on: August 31, 2012, 11:26:36 AM »
Dear Ravi,

Very true. The constant chanting within lips of God's name alone would be sufficient to cross the ocean of samsara. Or even
remembering god is itself sufficient. Sri Muruganar says in Tiruchuzhial Padigam:

O Lord, even if I forget You, my tongue would be uttering Your name.

Arunachala Siva.

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #132 on: September 01, 2012, 07:45:54 AM »
Anil/Subramanian/Friends,
Yes,One day in an inspired mood, M. was trying to describe his Master. He said:

'The Master was like a five-year-old boy always running to meet his Mother.
'The Master was like a beautiful flower whose nature was to bloom and spread its fragrance.
'The Master was like a bonfire from which other lamps were lighted.
The Master was like a celestial vina always absorbed in singing the glory of the Divine Mother.
'The Master was like a big fish joyfully swimming in calm, clear, blue waters, the Ocean of Satchidananda.
'The Master was like a bird which had lost its nest in a storm and then, perched on the threshold of the Infinite, was joyfully moving between the two realms, singing the glory of the Infinite'.

After trying to describe the Master in many ways, he said that all these similes were inadequate. The Infinite cannot be expressed in words.

Namaskar.
« Last Edit: September 01, 2012, 08:56:53 AM by Ravi.N »

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #133 on: September 01, 2012, 07:51:22 AM »
Master's prayer

Then he said: "To my Divine Mother I prayed only for pure love. I offered flowers at Her
Lotus Feet and prayed to Her: 'Mother, here is Thy virtue, here is Thy vice. Take them both
and grant me only pure love for Thee. Here is Thy knowledge, here is Thy ignorance. Take
them both and grant me only pure love for Thee. Here is Thy purity, here is Thy impurity.
Take them both, Mother, and grant me only pure love for Thee. Here is Thy dharma, here is
Thy adharma. Take them both, Mother, and grant me only pure love for Thee.'

(To the Brahmo devotees) "Now listen to a song by Ramprasad:
Come, let us go for a walk, O mind, to Kali, the Wish-fulfilling Tree,
And there beneath It gather the four fruits of life.
Of your two wives, Dispassion and Worldliness,
Bring alone Dispassion only, on your way to the Tree,
And ask her son Discrimination about the Truth.
When will you learn to lie, O mind, in the abode of Blessedness,
With Cleanliness and Defilement on either side of you?
Only when you have found the way
To keep these wives contentedly under a single roof,
Will you behold the matchless form of Mother Syama.
Ego and Ignorance, your parents, instantly banish from your sight;
And should Delusion seek to drag you to its hole,
Manfully cling to the pillar of Patience.
Tie to the post of Unconcern the goats of Vice and Virtue,
Killing them with the sword of Knowledge if they rebel.
With the children of Worldliness, your first wife, plead from a goodly distance,
And, if they will not listen, drown them in Wisdom's sea.
Says Ramprasad: If you do as I say,
You can submit a good account, O mind, to the King of Death,
And I shall be well pleased with you and call you my darling."

"Why shouldn't one be able to realize God in this world? King Janaka had such realization.
Ramprasad described the world as a mere 'framework of illusion'. But if one loves God's
hallowed feet, then-

"This very world is a mansion of mirth;
Here I can eat, here drink and make merry.
Janaka's might was unsurpassed;
What did he lack of the world or the Spirit?
Holding to one as well as the other,
He drank his milk from a brimming cup"! (All laugh.)

"But one cannot be a King Janaka all of a sudden. Janaka at first practised much austerity in
solitude.

Solitude for householders

"Even if one lives in the world, one must go into solitude now and then. It will be of great
help to a man if he goes away from his family, lives alone, and weeps for God even for
three days. Even if he thinks of God for one day in solitude, when he has the leisure, that
too will do him good. People shed a whole jug of tears for wife and children. But who cries
for the Lord? Now and then one must go into solitude and practise spiritual discipline to
realize God. Living in the world and entangled in many of its duties, the aspirant, during
the first stage of spiritual life, finds many obstacles in the path of concentration. While the
trees on the foot-path are young, they must he fenced around; otherwise they will be
destroyed by cattle. The fence is necessary when the tree is young, but it can be taken away
when the trunk is thick and strong. Then the tree won't be hurt even if an elephant is tied to
it
".



Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #134 on: September 02, 2012, 07:24:09 AM »
Malady of worldly people and its cure

"The disease of worldliness is like typhoid. And there are a huge jug of water and a jar of
savoury pickles in the typhoid patient's room. If you want to cure him of his illness, you
must remove him from that room. The worldly man is like the typhoid patient. The various
objects of enjoyment are the huge jug of water, and the craving for their enjoyment is his
thirst. The very thought of pickles makes the mouth water; you don't have to bring them
near. And he is surrounded with them. The companionship of woman is the pickles. Hence
treatment in solitude is necessary.

"One may enter the world after attaining discrimination and dispassion. In the ocean of the
world there are six alligators: lust, anger, and so forth. But you need not fear the alligators
if you smear your body with turmeric before you go into the water. Discrimination and
dispassion are the turmeric. Discrimination is the knowledge of what is real and what is
unreal. It is the realization that God alone is the real and eternal Substance and that all else
is unreal, transitory, impermanent. And you must cultivate intense zeal for God. You must
feel love for Him and be attracted to Him. The gopis of Vrindavan felt the attraction of
Krishna. Let me sing you a song:

Listen! The flute has sounded in yonder wood.
There I must fly, for Krishna waits on the path.
Tell me, friends, will you come along or no?
To you my Krishna is merely an empty name;
To me He is the anguish of my heart.
You hear His flute-notes onlv with your ears,
But, oh, I hear them in my deepest soul.
I hear His flute calling: 'Radha come out!
Without you the grove is shorn of its loveliness.' "

The Master sang the song with tears in his eyes, and said to Keshab and the other Brahmo
devotees: "Whether you accept Radha and Krishna, or not, please do accept their attraction
for each other. Try to create that same yearning in your heart for God. Yearning is all you
need in order to realize Him."


Gradually the ebb-tide set in. The steamboat was speeding toward Calcutta. It passed under
the Howrah Bridge and came within sight of the Botanical Garden. The captain was asked
to go a little farther down the river. The passengers were enchanted with the Master's
words, and most of them had no idea of time or of how far they had come.

Keshab began to serve some puffed rice and grated coconut. The guests held these in the
folds of their wearing-cloths and presently started to eat. Everyone was joyful. The Master
noticed, however, that Keshab and Vijay rather shrank from each other, and he was anxious
to reconcile them.