Author Topic: The Gospel of Sri Ramakrishna  (Read 56932 times)

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #30 on: June 16, 2012, 08:44:53 AM »
Master's visit to Keshab April 2, 1882
Sri Ramakrishna was sitting in the drawing-room of Keshab Chandra Sen's house in
Calcutta; it was five o'clock in the afternoon. When Keshab was told of his arrival, he came
to the drawing-room dressed to go out, for he was about to call on a sick friend. Now he
cancelled his plan. The Master said to him: "You have so many things to attend to. Besides,
you have to edit a newspaper. You have no time to come to Dakshineswar; so I have come
to see you. When I heard of your illness I vowed green coconut and sugar to the Divine
Mother for your recovery. I said to Her, 'Mother, if something happens to Keshab, with
whom shall I talk in Calcutta?' "
Sri Ramakrishna spoke to Pratap and the other Brahmo devotees. M. was seated near by.
Pointing to him, the Master said to Keshab: "Will you please ask him why he doesn't come
to Dakshineswar any more? He repeatedly tells me he is not attached to his wife and
children." M. had been paying visits to the Master for about a month; his absence for a time
from Dakshineswar called forth this remark. Sri Ramakrishna had asked M. to write to him,
if his coming were delayed.
Pundit Samadhyayi was present. The Brahmo devotees introduced him to Sri Ramakrishna
as a scholar well versed in the Vedas and the other scriptures. The Master said, "Yes, I can
see inside him through his eyes, as one can see the objects in a room through the glass
door."
Trailokya sang. Suddenly the Master stood up and went into samadhi, repeating the
Mother's name. Coming down a little to the plane of sense consciousness, he danced and
sang:
I drink no ordinary wine, but Wine of Everlasting Bliss,
As I repeat my Mother Kali's name;
It so intoxicates my mind that people take me to be drunk!
First my guru gives molasses for the making of the Wine;
My longing is the ferment to transform it.
Knowledge, the maker of the Wine, prepares it for me then;
And when it is done, my mind imbibes it from the bottle of the mantra,
Taking the Mother's name to make it pure.
Drink of this Wine, says Ramprasad, and the four fruits of life are yours.


Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #31 on: June 17, 2012, 08:26:00 AM »
The Master looked at Keshab tenderly, as if Keshab were his very own. He seemed to fear
that Keshab might belong to someone else, that is to say, that he might become a worldly
person. Looking at him, the Master sang again:
We are afraid to speak, and yet we are afraid to keep still;
Our minds, O Radha, half believe that we are about to lose you!
We tell you the secret that we know -
The secret whereby we ourselves, and others, with our help,
Have passed through many a time of peril;
Now it all depends on you.
Quoting the last part of the song, he said to Keshab: "That is to say, renounce everything
and call on God. He alone is real; all else is illusory. Without the realization of God
everything is futile. This is the great secret."
The Master sat down again and began to converse with the devotees. For a while he
listened to a piano recital, enjoying it like a child. Then he was taken to the inner
apartments, where he was served with refreshments and the ladies saluted him.
As the Master was leaving Keshab's house, the Brahmo devotees accompanied him
respectfully to his carriage.


Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #32 on: June 18, 2012, 07:31:56 AM »
Sunday, April 9, 1882
Sri Ramakrishna was seated with his devotees in the drawing-room of Prankrishna
Mukherji's house in Calcutta; it was between one and two o'clock in the afternoon. Since
Colonel Viswanath lived in that neighbourhood, the Master intended to visit him before
going to see Keshab at the Lily Cottage. A number of neighbours and other friends of
Prankrishna had been invited to meet Sri Ramakrishna. They were all eager to hear his
words.
God and His glory & Dangers of worldly life
MASTER: "God and His glory. This universe is His glory. People see His glory and forget
everything. They do not seek God, whose glory is this world. All seek to enjoy 'woman and
gold'. But there is too much misery and worry in that. This world is like the whirlpool of
the Visalakshi. Once a boat gets into it there is no hope of its rescue. Again, the world is
like a thorny bush: you have hardly freed yourself from one set of thorns before you find
yourself entangled in another. Once you enter a labyrinth you find it very difficult to get
out. Living in the world, a man becomes seared, as it were."
A DEVOTEE: "Then what is the way, sir?"
Prayer and holy company & Earnest longing
MASTER: "Prayer and the company of holy men. You cannot get rid of an ailment without
the help of a physician. But it is not enough to be in the company of religious people only
for a day. You should constantly seek it, for the disease has become chronic. Again, you
can't understand the pulse rightly unless you live with a physician. Moving with him
constantly, you learn to distinguish between the pulse of phlegm and the pulse of bile."
DEVOTEE: "What is the good of holy company?"
MASTER: "It begets yearning for God. It begets love of God. Nothing whatsoever is
achieved in spiritual life without yearning. By constant living in the company of holy men,
the soul becomes restless for God. This yearning is like the state of mind of a man who has
someone ill in the family. His mind is in a state of perpetual restlessness, thinking how the
sick person may be cured. Or again, one should feel a yearning for God like the yearning of
a man who has lost his job and is wandering from one office to another in search of work. If
he is rejected at a certain place which has no vacancy, he goes there again the next day and
inquires, 'Is there an vacancy today?'
"There is another way: earnestly praying to God. God is our very own. We should say to
Him: 'O God, what is Thy nature? Reveal Thyself to me. Thou must show Thyself to me;
for why else hast Thou created me?' Some Sikh devotees once said to me, 'God is full of
compassion.' I said: 'But why should we call Him compassionate? He is our Creator. What
is there to be wondered at if He is kind to us? Parents bring up their children. Do you call
that an act of kindness? They must act that way.' Therefore we should force our demands
on God. He is our Father and Mother, isn't He? If the son demands his patrimony and gives
up food and drink in order to enforce his demand, then the parents hand his share over to
him three years before the legal time. Or when the child demands some pice from his
mother, and says over and over again: 'Mother, give me a couple of pice. I beg you on my
knees!' - then the mother, seeing his earnestness, and unable to bear it any more, tosses the
money to him.
"There is another benefit from holy company. It helps one cultivate discrimination between
the Real and the unreal. God alone is the Real, that is to say, the Eternal Substance, and the
world is unreal, that is to say, transitory. As soon as a man finds his mind wandering away
to the unreal, he should apply discrimination. The moment an elephant stretches out its
trunk to eat a plantain-tree in a neighbour's garden, it gets a blow from the iron goad of the
driver."


Hari

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Re: The Gospel of Sri Ramakrishna
« Reply #33 on: June 18, 2012, 11:26:25 AM »
Thanks, Sri Ravi. Beautiful excerpt from the Gospel of Sri Ramakrishna. But I want ask you, is 'woman and gold' synonymous to worldly life for Sri Ramakrishna? Or specifically lust and greed?
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Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #34 on: June 18, 2012, 08:24:16 PM »
Ramana,
"Beautiful excerpt from the Gospel of Sri Ramakrishna. But I want ask you, is 'woman and gold' synonymous to worldly life for Sri Ramakrishna? Or specifically lust and greed"
I will post in the Rough Note Book thread what Sri Ramakrishna means -Actually he does not use the word 'Woman' ,he uses the word 'KAmini' which has a different connotation,i.e 'Woman as an object of Desire'.
Namaskar.

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #35 on: June 23, 2012, 04:48:39 PM »
Explanation of evil
A NEIGHBOUR: "Why does a man have sinful tendencies?"
MASTER: "In God's creation there are all sorts of things. He has created bad men as well
as good men. It is He who gives us good tendencies, and it is He again who gives us evil
tendencies."
NEIGHBOUR: "In that case we aren't responsible for our sinful actions, are we?"
MASTER: "Sin begets its own result. This is God's law. Won't you burn our tongue if you
chew a chilli? In his youth Mathur led a rather fast life; so he suffered from various
diseases before his death.
"One may not realize this in youth. I have looked into the hearth in the kitchen of the Kali
temple when logs are being burnt. At first the wet wood burns rather well. It doesn't seem
then that it contains much moisture. But when the wood is sufficiently burnt, all the
moisture runs back to one end. At last water squirts from the fuel and puts out the fire.
"So one should be careful about anger, passion, and greed. Take, for instance, the case of
Hanuman. In a fit of anger he burnt Ceylon. At last he remembered that Sita was living in
the aśoka grove. Then he began to tremble lest the fire should injure her."
NEIGHHBOUR: "Why has God created wicked people?"
MASTER: "That is His will, His play. In His maya there exists avidya as well as vidya.
Darkness is needed too. It reveals all the more the glory of light. There is no doubt that
anger, lust, and greed are evils. Why, then, has God created them? In order to create saints.
A man becomes a saint by conquering the senses. Is there anything impossible for a man
who has subdued his passions? He can even realize God, through His grace. Again, see how
His whole play of creation is perpetuated through lust.
"Wicked people are needed too. At one time the tenants of an estate became unruly. The
landlord had to send Golak Choudhury, who was a ruffian. He was such a harsh
administrator that the tenants trembled at the very mention of his name.
"There is need of everything. Once Sita said to her Husband: 'Rama, it would be grand if
every house in Ayhodhya were a mansion! I find many houses old and dilapidated.' 'But,
my dear,' said Rama, 'if all the houses were beautiful ones, what would the masons do?'
(Laughter.) God has created all kinds of things. He has created good trees, and poisonous
plants and weeds as well. Among the animals there are good, bad, and all kinds of creatures
- tigers, lions, snakes, and so on."
Washing away the heart's impurities with tears
NEIGHTBOUR: "Sir, is it ever possible to realize God while leading the life of a
householder?"
MASTER: "Certainly. But as I said just now, one must live in holy company and pray
unceasingly. One should weep for God. When the impurities of the mind are thus washed
away, one realizes God. The mind is like a needle covered with mud, and God is like a
magnet. The needle cannot be united with the magnet unless it is free from mud. Tears
wash away the mud, which is nothing but lust, anger, greed, and other evil tendencies, and
the inclination to worldly enjoyments as well. As soon as the mud is washed away, the
magnet attracts the needle, that is to say, man realizes God. Only the pure in heart see God.
A fever patient has an excess of the watery element in his system. What can quinine do for
him unless that is removed?
"Why shouldn't one realize God while living in the world? But, as I said, one must live in
holy company, pray to God, weeping for His grace, and now and then go into solitude.
Unless the plants on a foot-path are protected at first by fences, they are destroyed by
cattle."


Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #36 on: June 25, 2012, 07:22:12 AM »
Need of a guru
NEIGHBOUR: "Then householders, too, will have the vision of God, won't they?"
MASTER: "Everybody will surely be liberated. But one should follow the instructions of
the guru; if one follows a devious path, one will suffer in trying to retrace one's steps. It
takes a long time to achieve liberation. A man may fail to obtain it in this life. Perhaps he
will realize God only after many births. Sages like Janaka performed worldly duties. They
performed them, bearing God in their minds, as a dancing-girl dances, keeping jars or trays
on her head. Haven't you seen how the women in northwest India walk, talking and
laughing while carrying water-pitchers on their heads?"
NEIGHBOUR: "You just referred to the instructions of the guru. How shall we find him?"
MASTER: "Anyone and everyone cannot be a guru. A huge timber floats on the water and
can carry animals as well. But a piece of worthless wood sinks, if a man sits on it, and
drowns him. Therefore in every age God incarnates Himself as the guru, to teach humanity.
Satchidananda alone is the guru.
"What is knowledge? And what is the nature of this ego? 'God alone is the Doer, and none
else' - that is knowledge. I am not the doer; I am a mere instrument in His hand. Therefore I
say: 'O Mother, Thou art the Operator and I am the machine. Thou art the Indweller and I
am the house. Thou art the Driver and I am the carriage. I move as Thou movest me. I do as
Thou makest me do. I speak as Thou makest me speak. Not I, not I, but Thou, but Thou.' "
From Prankrishna's house the Master went to Colonel Viswanath's and from there to the
Lily Cottage.


Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #37 on: June 26, 2012, 07:22:03 AM »
Chapter 3
VISIT TO VIDYASAGAR August 5, 1882
Pundit Iswar chandra Vidyasagar was born in the village of Beersingh, not
far from Kamarpukur, Sri Ramakrishna's birthplace. He was known as a great scholar,
educator, writer, and philanthropist. One of the creators of modern Bengali, he was also
well versed in Sanskrit grammar and poetry. His generosity made his name a household
word with his countrymen, most of his income being given in charity to widows, orphans,
indigent students, and other needy people. Nor was his compassion limited to human
beings: he stopped drinking milk for years so that the calves should not be deprived of it,
and he would not drive in a carriage for fear of causing discomfort to the horses. He was a
man of indomitable spirit, which he showed when he gave up the lucrative position of
principal of the Sanskrit College of Calcutta because of a disagreement with the authorities.
His affection for his mother was especially deep. One day, in the absence of a ferryboat, he
swam a raging river at the risk of his life to fulfil her wish that he should be present at his
brother's wedding. His whole life was one of utter simplicity. The title Vidyasagar,
meaning "Ocean of Learning", was given him in recognition of his vast erudition.
Master's visit to the scholar
Sri Ramakrishna had long wanted to visit Iswar Chandra Vidyasagar. Learning from M.
that he was a teacher at Vidyasagar's school, the Master asked: "Can you take me to
Vidyasagar? I should like very much to see him." M. told Iswar Chandra of Sri
Ramakrishna's wish, and the pundit gladly agreed that M. should bring the Master, some
Saturday afternoon at four o'clock. He only asked M. what kind of paramahamsa the Master
was, saying, "Does he wear an ochre cloth?" M. answered: "No, sir. He is an unusual
person. He wears a red-bordered cloth and polished slippers. He lives in a room in Rani
Rasmani's temple garden. In his room there is a couch with a mattress and mosquito net. He
has no outer indication of holiness. But he doesn't know anything except God. Day and
night he thinks of God alone."
On the afternoon of August 5 the Master left Dakshineswar in a hackney carriage,
accompanied by Bhavanath, M., and Hazra. Vidyasagar lived in Badurbagan, in central
Calcutta, about six miles from Dakshineswar. On the way Sri Ramakrishna talked with his
companions; but as the carriage neared Vidyasagar's house his mood suddenly changed. He
was overpowered with divine ecstasy. Not noticing this, M. pointed out the garden house
where Raja Rammohan Roy had lived. The Master was annoyed and said, "I don't care
about such things now." He was going into an ecstatic state.
The carriage stopped in front of. Vidyasagar's house. The Master alighted, supported by M.,
who then led the way. In the courtyard were many flowering plants. As the Master walked
to the house he said to M., like a child, pointing to his shirt-button: "My shirt is unbuttoned.
Will that offend Vidyasagar?" "Oh, no!" said M. "Don't be anxious about it. Nothing about
you will be offensive. You don't have to button your shirt." He accepted the assurance
simply, like a child.


Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #38 on: June 27, 2012, 07:13:02 AM »
Vidyasagar was about sixty-two years old, sixteen or seventeen years older than the Master.
He lived in a two-storey house built in the English fashion, with lawns on all sides and
surrounded by a high wall. After climbing the stairs to the second floor, Sri Ramakrishna
and his devotees entered a room at the far end of which Vidyasagar was seated facing them,
with a table in front of him. To the right of the table was a bench. Some friends of their host
occupied chairs on the other two sides.
Vidyasagar rose to receive the Master. Sri Ramakrishna stood in front of the bench, with
one hand resting on the table. He gazed at Vidyasagar, as if they had known each other
before, and smiled in an ecstatic mood. In that mood he remained standing a few minutes.
Now and then, to bring his mind back to normal consciousness, he said, "I shall have a
drink of water."

In the mean time the young members of the household and a few friends and relatives of
Vidyasagar had gathered around. Sri Ramakrishna, still in an ecstatic mood, sat on the
bench. A young man, seventeen or eighteen years old, who had come to Vidyasagar to seek
financial help for his education, was seated there. The Master sat down at a little distance
from the boy, saying in an abstracted mood: "Mother, this boy is very much attached to the
world. He belongs to Thy realm of ignorance."
Vidyasagar told someone to bring water and asked M. whether the Master would like some
sweetmeats also. Since M. did not object, Vidyasagar himself went eagerly to the inner
apartments and brought the sweets. They were placed before the Master. Bhavanath and
Hazra also received their share. When they were offered to M., Vidyasagar said: "Oh, he is
like one of the family. We needn't worry about him." Referring to a young devotee, the
Master said to Vidyasagar: "He is a nice young man and is sound at the core. He is like the
river Phalgu. The surface is covered with sand; but if you dig a little you will find water
flowing underneath."
After taking some of the sweets, the Master, with a smile, began to speak to Vidyasagar.
Meanwhile the room had become filled with people; some were standing and others were
seated.


Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #39 on: June 28, 2012, 07:52:29 AM »
MASTER: "Ah! Today, at last, I have come to the ocean. Up till now I have seen only
canals, marshes, or a river at the most. But today I am face to face with the sagar, the
ocean."(All laugh.)
VIDYASAGAR (smiling): "Then please take home some salt water." (Laughter.)
MASTER: "Oh, no! Why salt water? You aren't the ocean of ignorance. You are the ocean
of vidya, knowledge. You are the ocean of condensed milk."(All laugh.)
VIDYASAGAR: "Well, you may put it that way."
The pundit became silent. Sri Ramakrishna said: "Your activities are inspired by sattva.
Though they are rajasic, they are influenced by sattva. Compassion springs from sattva.
Though work for the good of others belongs to rajas, yet this rajas has sattva for its basis,
and is not harmful. Suka and other sages cherished compassion in their minds to give
people religious instruction, to teach them about God. You are distributing food and
learning. That is good too. If these activities are done in a selfless spirit they lead to God.
But most people work for fame or to acquire merit. Their activities are not selfless. Besides,
you are already a siddha."
VIDYASAGAR: "How is that, sir?"
MASTER (laughing): "When potatoes and other vegetables are well cooked, they become
soft and tender. And you possess such a tender nature! You are so
compassionate!"(Laughter.)
VIDYASAGAR (laughing): "But when the paste of kalai pulse is boiled it becomes all the
harder."
Uninspired scholarship condemned
MASTER: "But you don't belong to that class. Mere pundits are like diseased fruit that
becomes hard and will not ripen at all. Such fruit has neither the freshness of green fruit nor
the flavour of ripe. Vultures soar very high in the sky, but their eyes are fixed on rotten
carrion on the ground. The book-learned are reputed to be wise, but they are attached to
'woman and gold'. Like the vultures, they are in search of carrion. They are attached to the
world of ignorance. Compassion, love of God, and renunciation are the glories of true
knowledge."
Vidyasagar listened to these words in silence. The others, too, gazed at the Master and were
attentive to every word he said.


Hari

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Re: The Gospel of Sri Ramakrishna
« Reply #40 on: July 06, 2012, 08:32:53 PM »
Quote
Uninspired scholarship condemned
MASTER: "But you don't belong to that class. Mere pundits are like diseased fruit that
becomes hard and will not ripen at all. Such fruit has neither the freshness of green fruit nor
the flavour of ripe. Vultures soar very high in the sky, but their eyes are fixed on rotten
carrion on the ground. The book-learned are reputed to be wise, but they are attached to
'woman and gold'. Like the vultures, they are in search of carrion. They are attached to the
world of ignorance. Compassion, love of God, and renunciation are the glories of true
knowledge."
Vidyasagar listened to these words in silence. The others, too, gazed at the Master and were
attentive to every word he said.

This is exactly what Lord Jesus taught and said to Pharisees but they didn't understand Him right.
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Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #41 on: July 07, 2012, 09:10:02 AM »
Vidyasagar was very reticent about giving religious instruction to others. He had studied
Hindu philosophy. Once, when M. had asked him his opinion of it, Vidyasagar had said, "I
think the philosophers have failed to explain what was in their minds." But in his daily life
he followed all the rituals of Hindu religion and wore the sacred thread of a brahmin. About
God he had once declared: "It is indeed impossible to know Him. What, then, should be our
duty? It seems to me that we should live in such a way that, if others followed our example,
this very earth would be heaven. Everyone should try to do good to the world."

The world of duality & Transcendental nature of Brahman

Sri Ramakrishna's conversation now turned to the Knowledge of Brahman.
MASTER: "Brahman is beyond vidya and avidya, knowledge and ignorance. It is beyond
maya, the illusion of duality.
"The world consists of the illusory duality of knowledge and ignorance. It contains
knowledge and devotion, and also attachment to 'Woman and gold'; righteousness and
unrighteousness; good and evil. But Brahman is unattached to these. Good and evil apply to
the jiva, the individual soul, as do righteousness and unrighteousness; but Brahman is not at
all affected by them.
"One man may read the Bhagavata by the light of a lamp, and another may commit a
forgery by that very light; but the lamp is unaffected. The sun sheds its light on the wicked
as well as on the virtuous.
"You may ask, 'How, then, can one explain misery and sin and unhappiness?' The answer is
that these apply only to the jiva. Brahman is unaffected by them. There is poison in a snake;
but though others may die if bitten by it, the snake itself is not affected by the poison.

Brahman cannot be expressed in words

"What Brahman is cannot he described. All things in the world - the Vedas, the Puranas, the
Tantras, the six systems of philosophy - have been defiled, like food that has been touched
by the tongue, for they have been read or uttered by the tongue. Only one thing has not
been defiled in this way, and that is Brahman. No one has ever been able to say what
Brahman is."
VIDYASAGAR (to his friends): "Oh! That is a remarkable statement. I have learnt
something new today."
MASTER: "A man had two sons. The father sent them to a preceptor to learn the
Knowledge of Brahman. After a few years they returned from their preceptor's house and
bowed low before their father. Wanting to measure the depth of their knowledge of
Brahman, he first questioned the older of the two boys. 'My child,' he said, 'You have
studied all the scriptures. Now tell me, what is the nature of Brahman?' The boy began to
explain Brahman by reciting various texts from the Vedas. The father did not say anything.
Then he asked the younger son the same question. But the boy remained silent and stood
with eyes cast down. No word escaped his lips. The father was pleased and said to him: 'My
child, you have understood a little of Brahman. What It is cannot be expressed in words.'


Subramanian.R

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Re: The Gospel of Sri Ramakrishna
« Reply #42 on: July 07, 2012, 07:39:38 PM »
Dear Ravi,

The anecdote about the two sons is quite nice. Those who know do not speak. Those who speak do not know.

Sri Bhagavan says the same idea in Arunachala Padigam, Verse 5. 'You brought me in stealth. When some one asks me
your nature, you made my head hung in shame like a speechless statue......"

Arunachala Siva. 
 

Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #43 on: July 08, 2012, 11:31:30 AM »
Subramanian,
There is this wonderful verse of thAyumAnavar from 'pAyappuli'(Leaping Tiger),Verse 14:

நானென் றொருமுத லுண்டென்ற நான்தலை நாணஎன்னுள்
தானென் றொருமுதல் பூரண மாகத் தலைப்பட்டொப்பில்
ஆனந்தந் தந்தென் அறிவையெல் லாமுண் டவசநல்கி
மோனந் தனைவிளைந் தால்இனி யாதுமொழிகுவதே.

I who said that there is this Capital 'I'
Had to bend my head in shame
As  the Self in fullness appeared
And conferred incomparable bliss
And consumed all my sentience
And made me lose my consciousness
And caused the state of silentness.
What more am I to say?

All the Great ones have expressed it in exactly the same way!
Namaskar



Ravi.N

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Re: The Gospel of Sri Ramakrishna
« Reply #44 on: July 08, 2012, 11:34:48 AM »
Parable of ant and sugar hill

"Men often think they have understood Brahman fully. Once an ant went to a hill of sugar.
One grain filled its stomach. Taking another grain in its mouth it started homeward. On its
way it thought, 'Next time I shall carry home the whole hill.' That is the way shallow minds
think. They don't know that Brahman is beyond one's words and thought. However great a
man may be, how much can he know of Brahman? Sukadeva and sages like him may have
been big ants; but even they could carry at the utmost eight or ten grains of sugar!
"As for what has been said in the Vedas and the Puranas, do you know what it is like?
Suppose a man has seen the ocean, and somebody asks him, 'Well, what is the ocean like?'
The first man opens his mouth as wide as he can and says: 'What a sight! What tremendous
waves and sounds!' The description of Brahman in the sacred books is like that. It is said in
the Vedas that Brahman is of the nature of Bliss - It is Satchidananda.
"Suka and other sages stood on the shore of this Ocean of Brahman and saw and touched
the water. According to one school of thought they never plunged into it. Those who do,
cannot come back to the world again.

Parable of salt doll

"In samadhi one attains the Knowledge of Brahman - one realizes Brahman. In that state
reasoning stops altogether, and man becomes mute. He has no power to describe the nature
of Brahman.
"Once a salt doll went to measure the depth of the ocean. (All laugh.) It wanted to tell
others how deep the water was. But this it could never do, for no sooner did it get into the
water than it melted. Now who was there to report the ocean's depth?"
A DEVOTEE: "Suppose a man has obtained the Knowledge of Brahman in samadhi.
Doesn't he speak any more?"
MASTER: "Sankaracharya retained the 'ego of Knowledge' in order to teach others. After
the vision of Brahman a man becomes silent. He reasons about It as long as he has not
realized It. If you heat butter in a pan on the stove, it makes a sizzling sound as long as the
water it contains has not dried up. But when no trace of water is left the clarified butter
makes no sound. If you put an uncooked cake of flour in that butter it sizzles again. But
after the cake is cooked all sound stops. Just so, a man established in samadhi comes down
to the relative plane of consciousness in order to teach others, and then he talks about God.
"The bee buzzes as long as it is not sitting on a flower. It becomes silent when it begins to
sip the honey. But sometimes, intoxicated with the honey, it buzzes again.
"An empty pitcher makes a gurgling sound when it is dipped in water. When it fills up it
becomes silent. (All laugh.) But if the water is poured from it into another pitcher, then you
will hear the sound again. (Laughter.)