Author Topic: Rough Notebook-Open Forum  (Read 377928 times)

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1110 on: August 31, 2014, 08:07:47 AM »
Friends,
An excerpt from The Gospel of Sri Ramakrishna:

The Marwari devotees had been singing bhajan on the roof. They were celebrating the Krishna festival. Arrangements had been made for worship and food offering. At the host's request the Master went to see the image. He bowed down before the Deity.Sri Ramakrishna was profoundly moved as he stood before the image. With folded hands he said: "O Govinda, Thou art my soul! Thou art my life! Victory to Govinda! Hallowed be the name of Govinda! Thou art the Embodiment of Satchidananda! Oh, Krishna! Ah, Krishna! Krishna is knowledge. Krishna is mind. Krishna is life. Krishna is soul. Krishna is body. Krishna is caste. Krishna is family. O Govinda, my life and soul!" Uttering these words," Sri Ramakrishna went into samadhi. He remained standing. Ram Chatterji supported him.After a long time the Master regained consciousness of the world. The Marwari devotees were about to take out the image. The offering of food was to take place outside the room. The Master joined the procession of devotees. The food was offered with arati and music. Sri Ramakrishna fanned the image.Then began the ceremony of feeding the brahmins. They were seated on the roof. The Master and his devotees also partook of the prasad.

Sri Ramakrishna took leave of the host. It was evening and the street was jammed as before with people and vehicles. He said: "Let us get out of the carriage. It can go by a back street." Proceeding on foot, he found that a betel-leaf seller had opened his stall in front of a small room that looked like a hole. One could not possibly enter it without bending one's head. The Master said: "How painful it is to be shut in such a small space! That is the way of worldly people. And they are happy in such a life." The carriage came up after making the detour. The Master entered it with Baburam, M., and Ram Chatterji. The younger Gopal sat on the roof of the carriage. A beggar woman with a baby on her arm stood in front of the carriage waiting for alms. The Master said to M., "Have you any money?" Gopal gave her something.

The carriage rolled along Burra bazar. Everywhere there were signs of great festivity. The night was dark but illuminated with myriads of lights. The carriage came to the Chitpur road, which was also brightly lighted. The people moved in lines like ants. The crowd looked at the gaily decorated stores and stalls on both sides of the road. There were sweetmeat store and perfume stalls. Pictures, beautiful and gaudy, hung from the walls. Well-dressed shopkeepers sprayed the visitors with rose-water. The carriage stopped in front of a perfume stall. The Master looked at the pictures and lights and felt happy as a child. People were talking loudly. He cried out; "Go forward! Move on!" He laughed. He said to Baburam with a loud laugh: "Move on! What are you doing?" The devotees laughed too. They understood that the Master wanted them to move forward to God and not to be satisfied with their present state.

Namaskar

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1111 on: September 01, 2014, 05:28:02 PM »
Throwing out old vicious vrittis

The old vicious Vrittis (thought waves) and Samskaras (impressions in the subconscious mind) do not allow virtues to gain entry. They revolt and push them out, but when the aspirant in this helpless condition prays sincerely to the Lord for strength, then the Grace of the Lord gives him the necessary inner force which enables him to throw out his old viciousness and to obtain the fruits of sadhana     ~Swami Sivananda
« Last Edit: September 01, 2014, 05:30:02 PM by atmavichar100 »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1112 on: September 01, 2014, 10:39:18 PM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1113 on: September 01, 2014, 11:42:02 PM »
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1114 on: September 04, 2014, 10:48:01 PM »
PURE ATTENTION

Q: How to bring the mind under control? And the heart, which does not know what it wants?
M: They cannot work in darkness. They need the light of pure awareness to function rightly. All effort at control will merely subject them to the dictates of memory. Memory is a good servant, but a bad master. It effectively prevents discovery.

There is no place for willful effort in reality. It is selfishness, due to a self-identification with the body, that is the main problem and the cause of all other problems. And selfishness cannot be removed by effort, only by clear insight into its causes and effects. Effort is a sign of conflict between incompatible desires. They should be seen as they are -- then only they dissolve.

Q: And what remains?
M: That which cannot change, remains. The great peace, the deep silence, the hidden beauty of reality remain. While it can not be conveyed through words, it is waiting for you to experience for yourself.

- I AM THAT 93
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Jewell

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Re: Rough Notebook-Open Forum
« Reply #1115 on: September 04, 2014, 11:28:44 PM »
Dear Sri Atmavichar,

I wish to thank You for sharing such a beautiful and insightful sayings! In all threads.


With love and prayers,
« Last Edit: September 05, 2014, 12:24:11 AM by Jewell »

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1116 on: September 04, 2014, 11:50:26 PM »
Thank You Jewell .
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1117 on: September 06, 2014, 11:26:17 PM »
Jewell/Friends,

Quote
How much i saw so far,japa,or any other form of worship and practice,is equally hard as selfenquiry. Selfenquiry needs big amount of concentration,like japa too. If we wish to do it properly we must be fully absorbed in it,thinking about these words,visualising God,etc. To try it seriously we will find that there is no actual difference between the two

What is Japa?It is calling on God with loving remembrance.How is it easier than self-enquiry?
As humans,we feel we have a limited capacity.We are naturally dependent on others-We look out for Love,friendship,protection,sustenance,etc.We find that even the best that the world has to offer in terms of love,friendship,etc are limited and fall apart.Is there anyone who we can turn to and who will never fail us-This is the question that plagues us and we turn to the Great ones who tell us that there is indeed one power that has created the universe and us and is the very source of unlimited Love and peace.Instead of Depending on the world,they advise us to depend on this source of all life.They also tells us that this source is within us.
Our relationship with God starts with this sort of dependency.We tend to look upon God as our mother,Father,Elder brother,Master,Protector,our all in all and never failing friend.As long as we feel we are limited,there must be dependency and the relationship of dependency is the easiest and natural one for us.

Here is an excerpt from The Gospel of Sri Ramakrishna:

 Master:"Let me tell you the story of a boy named Jatila. He used to walk to school through the woods, and the journey frightened him; One day he told his mother of his fear. She replied:'Why should you be afraid? Call Madhusudana.' 'Mother,' asked the boy, 'who is Madhusudana?' The mother said, 'He is your Elder Brother.' One day after this, when the boy again felt afraid in the woods, he cried out, 'O Brother Madhusudana!' But there was no response. He began to weep aloud: 'Where are You, Brother Madhusudana? Come to me. I am afraid.' Then God could no longer stay away. He appeared before the boy and said: 'Here I am. Why are you frightened?' And so, saying He took the boy out of the woods and showed him the way to school. When He took leave of the boy, God said: 'I will come whenever you call Me. Do not be afraid.' One must have this faith of a child, this yearning".
...............................................................
...............................................................

Few hours later........

Late at night M. sat alone in the nahabat. The sky, the river, the garden, the steeples of the temples; the trees, and the Panchavati were flooded with moonlight. Deep silence reigned everywhere, broken only by the melodious murmuring of the Ganges. M. was meditating on Sri Ramakrishna.
At three o'clock in the morning M. left his seat. He proceeded toward the Panchavati as Sri Ramakrishna. had suggested. He did not care for the nahabat any more and resolved to stay in the hut in the Panchavati.
Suddenly he heard a distant sound, as if someone were wailing piteously, "Oh, where art Thou, Brother Madhusudana?" The light of the full moon streamed through the thick foliage of the Panchavati, and as he proceeded he saw at a distance one of the Master's disciples sitting alone in the grove, crying helplessly, "Oh, where art Thou, Brother Madhusudana?"
Silently M. watched him.

..................................

So,it is as natural as this,to call on God and so simple as this.Japa is nothing but calling on God and with full faith that he is just nearer to us than we think,and is listening to our call.It immediately puts us in touch with his presence and Love and peace envelops us.

The reason that japa seems to be difficult is because we tend to practice it as an exercise in concentration than as a loving remembrance.Calling on God as 'O Mother' or 'O lord' 'Jesus' or 'Rama'  and dwelling on the presence is  is the easiest thing there is.

On the other hand,self-enquiry does not admit of any dependency.It aims to get rid of dependent along with the dependency!Self alone exists and that is it.Whatever the vicissitudes of life that befalls one, has to be totally ignored as a dream and the attention is to be at all times on the 'I am'.This is possible only for the Ripe souls.

Here is an excerpt from The Gospel of Sri Ramakrishna:
'I am Brahman; I am not the body. I am beyond hunger and thirst, disease and grief, birth and death, pleasure and pain.' How can you be a jnani if you are conscious of disease, grief, pain, pleasure, and the like? A thorn enters your flesh, blood flow from the wound, and you suffer very badly from the pain; but nevertheless, if you are a jnani you must be able to say: 'Why, there is no thorn in my flesh at all. Nothing is the matter with me' .
............................................................
..........................................................
One cannot be saying -'I am practising self-enquiry' and the moment any crisis develops ,ask everyone in this forum or elsewhere to pray for a way out of difficulty!I do not mean to hurt anyone,but such is the mettle that a practitioner of the jnana path has to have,that he needs to be unruffled and indifferent to all vicissitudes of life.Typically it is only the Renunciants who practise this-as it demand that sort of a rigor and single mindedness.Yet,it is not that others cannot attempt it but usually it has to be supplemented with other auxiliary practices.

Namaskar.

Jewell

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Re: Rough Notebook-Open Forum
« Reply #1118 on: September 07, 2014, 02:24:00 AM »
Dear Sri Ravi,

All Sages do teach to depend only on ourselves and God,and not on any other man. And that we can also see ourselves.

If we can think about God 24 hours a day at once,just like that,what we need japa then??

So far i can say,i do not know what is bhakti,and i do not know what is jnana. Nor i need to know. I only know this,Selfenquiry brought miracles in my life,and it was not practice i chose,but something i was doing by default,so to say. Only later i saw the name of it and recognised it. Also,there is no single Mystic or Guru,with whom i have completely same experiences,or can say it is just like this. I mean on all explanations of bhakti and jnana. I do not have idea to which category i belong,and i do not wish to know.

It is one thing when Sri Ramakrishna is speaking of bhakti,coz He was God Himself. If we speak of it,we will ruin it. Rationalize Love,and you killed it. Bhakti cannot be rationalised,or explained. No one can say to me how to love God. It is the matter of heart,not of reasoning. If we speak about Bhakti.

What You said in the end,about asking for PRAYER,and advice,i suppose You are aiming on my asking about Your opinion about my dream. Which was Actually only asking for advice,thinking You may know better than me,but i NEVER asked to pray for me. This is not my stile and it is ridiculos. I asked for advice only,and nothing else. For which i am truly and sincerly grateful! That does not mean i must i agree with everything,or become the slave.

The state in which i was then,state of mysery,i am not ashemed off. Show me any man who did not went through mysery. Even if there is,i am not one of them. So what?!

With love and prayers,

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1119 on: September 07, 2014, 07:25:29 AM »
Jewell,

Quote
What You said in the end,about asking for PRAYER,and advice,i suppose You are aiming on my asking about Your opinion about my dream. Which was Actually only asking for advice,thinking You may know better than me,but i NEVER asked to pray for me. This is not my stile and it is ridiculos. I asked for advice only,and nothing else. For which i am truly and sincerly grateful! That does not mean i must i agree with everything,or become the slave.

Friend,you are mistaken.I have not referred to this,as I have forgotten it and am reminded only now.What I have referred to is something that happens all the time and with most people,as a vast majority are dependent not just on themselves but on others and God.
I have just pointed out that 'Dependency' is natural and there is no 'Rationality' about it.That is the way a human being is constituted.The path of Bhakti admits this dependency to start with ,and leads one from there.Instead of saying 'Do not depend on anyone',it says 'Depend on the God in man'-as all are only that.It says :Matru devo Bhava,Pitru devo Bhava,Acharya Devo Bhava,Athithi Devo Bhava(To see that the spark of love is in all)-When we visit the Doctor,It is God who is treating us,etc.
To approach others for help is something that we need not be ashamed of-that is the way we are constituted.

Here is that wonderful parable from The Gospel of Sri Ramakrishna:

How the spiritually minded should look upon the worldly
M. guessed that the conversation was about worldly men, who look down on those who aspire to spiritual things. The Master was talking about the great number of such people in the world, and about how to deal with them.
MASTER (to Narendra): "How do you feel about it? Worldly people say all kinds of things about the spiritually minded. But look here! When an elephant moves along the street, any number of curs and other small animals may bark and cry after it; but the elephant doesn't even look back at them. If people speak ill of you, what will you think of them?"
NARENDRA: "I shall think that dogs are barking at me."

God in every being

MASTER (Smiling): "Oh, no! You mustn't go that far, my child! (Laughter). God dwells in all beings. But you may be intimate only with good people; you must keep away from the evil-minded. God is even in the tiger; but you cannot embrace the tiger on that account. (Laughter). You may say, 'Why run away from a tiger, which is also a manifestation of God?' The answer to that is: 'Those who tell you to run away are also manifestations of God - and why shouldn't you listen to them?'

Parable of the "elephant God"

"Let me tell you a story. In a forest there lived a holy man who had many disciples. One day he taught them to see God in all beings and, knowing this, to bow low before them all.A disciple went to the forest to gather wood for the sacrificial fire. Suddenly he heard an outcry: 'Get out of the way! A mad elephant is coming!' All but the disciple of the holy man took to their heels. He reasoned that the elephant was also God in another form. Then why should he run away from it? He stood still, bowed before the animal, and began to sing its praises. The mahut of the elephant was shouting: 'Run away! Run away!' But the disciple didn't move. The animal seized him with its trunk, cast him to one side, and went on its way. Hurt and bruised, the disciple lay unconscious on the ground. Hearing what had happened, his teacher and his brother disciples came to him and carried him to the hermitage. With the help of some medicine he soon regained consciousness. Someone asked him, 'You knew the elephant was coming - why didn't you leave the place?' 'But', he said, 'our teacher has told us that God Himself has taken all these forms, of animals as well as men. Therefore, thinking it was only the elephant God that was coming, I didn't run away.' At this the teacher said: 'Yes, my child, it is true that the elephant God was coming; but the mahut God forbade you to stay there. Since all are manifestations of God, why didn't you trust the mahut's words? You should have heeded the words of the mahut God.' (Laughter)

"It is said in the scriptures that water is a form of God. But some water is fit to be used for worship, some water for washing the face, and some only for washing plates or dirty linen. This last sort cannot be used for drinking or for a holy purpose. In like manner, God undoubtedly dwells in the hearts of all - holy and unholy, righteous and unrighteous; but a man should not have dealings with the unholy, the wicked, the impure. He must not be intimate with them. With some of them he may exchange words, but with others he shouldn't go even that far. He should keep aloof from such people."

For Living on earth,everyone is dependent on others-We get our food because someone else is tilling and cultivating the land;we get to wear clothes because someone else is weaving the cloth and stitching it;we get to live in a Home because someone else has built it for us.We get educated in schools and colleges because someone else there is going to teach us;we get to our workplace because someone else has given us that opportunity-This is the way life is organized.Even a sage is dependent in this sense-yet he is aware that it is God in the these forms who is the ultimate 'Doer' and 'provider'.
No sage tells us that we need not avail this help and seek it only from 'God'.They say that it is God alone who is playing all these Roles,appearing in all these forms and as the world in order to school us in this and to graduate to the limitless Freedom that is our very essence and substance.

Swami Vivekananda says:'God comes in the form of Roti(bread),for the Hungry man'-This is nothing but the Taittriya upanishad statement which says -'Annam BrahmetivyajanAth'-'Food is Brahman'-This is how the upanishads also teach about God or the Self.

So,everything reminds us of such a 'God' only-All that we see is 'God' only.To Have faith in this is Bhakti and to realize this is JnAna-and the two are not contradictory to each other.Bhakti develops and matures to JnAna.JnAna cannot develop-It is or is not.There is nothing like an inbetween state for jnAna-One has it or one does not.

Namaskar.
« Last Edit: September 07, 2014, 07:33:43 AM by Ravi.N »

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1120 on: September 07, 2014, 08:10:53 AM »
Jewell/Friends,

To continue from where we left off,in as much as we are dependent on the 'God in others' and avail the services ,it is also incumbent on us to 'serve the God in others' as well-This is the duty enjoined on us.The word 'Duty' comes from 'Dues'-we have to repay our 'dues' in the form of Duty-It is clear that this 'Duty' is not something arbitrary and to be dismissed lightly.It is part and parcel of our Sadhana.This is what Sri Ramakrishna says in the Gospel:

1.A householder has various debts: debts to the gods, to the fathers, and to the rishis. He also owes a debt to his wife. He should make her the mother of one or two children and support her if she is a chaste woman.
"Householders do not know who is a good wife and who is a bad wife, who is a vidyasakti and who is an avidyasakti. A vidyasakti, a good wife, has very little lust and anger. She sleeps little. She pushes her husband's head away from her. She is full of affection, kindness, devotion, modesty, and other noble qualities. Such a wife serves all, looking on all men as her children. Further, she helps increase her husband's love of God. She doesn't spend much money lest her husband should have to work hard and thus not get leisure to think of God.

The householder's duty

"If a householder is a genuine devotee he performs his duties without attachment; he surrenders the fruit of his work to God-his gain or loss, his pleasure or pain-and day and night he prays for devotion and for nothing else. This is called motiveless work, the performance of duty without attachment. A sannyasi, too, must do all his work in that spirit of detachment; but he has no worldly duties to attend to, like a householder.
"If a householder gives in charity in a spirit of detachment, he is really doing good to himself and not to others. It is God alone that he serves- God, who dwells in all beings; and when he serves God, he is really doing good to himself and not to others. If a man thus serves God through all beings, not through men alone but through animals and other living beings as well; if he doesn't seek name and fame, or heaven after death; if he doesn't seek any return from those he serves; if he can carry on his work of service in this spirit-then he performs truly selfless work, work without attachment. Through such selfless work he does good to himself. This is called karma yoga. This too is a way to realize God. But it is very difficult, and not suited to the Kaliyuga.

"Therefore I say, he who works in such a detached spirit-who is kind and charitable benefits only himself. Helping others, doing good to others-this is the work of God alone, who for men has created the sun and moon, father and mother, fruits, flowers, and corn. The love that you see in parents is God's love: He has given it to them to preserve His creation. The compassion that you see in the kind-hearted is God's compassion: He has given it to them to protect the helpless. Whether you are charitable or not, He will have His work done somehow or other. Nothing can stop His work.

"What then is man's duty? What else can it be? It is just to take refuge in God and to pray to Him with a yearning heart for His vision.

In the above passage,the master makes a clear distinction between serving 'God in others' and 'Helping others and doing good to others'(Social Service).Serving God in others is a means towards clearing our dues and this helps to purify our mind and make it fit to realize God.
Swami Vivekananda took these cues from the Master and today this is the motto of Sri Ramakrishna Mutt and Mission-Atmano mokshartham jagat hitaya cha (translation: for the salvation of our individual self and for the well-being of all on earth).The monks here live  exemplary lives and they inspire the householders  in imbibing this spirit.The Householders help the monks uphold this by way of charity and other works.There is a synergy this is the way it is with the rest of the world as well.This is the spirit of sanatana Dharma-the Eternal religion ,the Religion without any Denomination and barriers.

Namaskar.

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1121 on: September 07, 2014, 08:24:22 AM »
Friends,
It is clear from my previous posts that Karma and karma Yoga is important and indispensable and helps lay the foundations of spiritual Living.One cannot say that it is only for 'purification' of the mind and that 'self-enquiry' would also do that.Yes,'self-enquiry' would do it but how are we sure that we are doing 'self-enquiry' :)
Spiritual Living cannot be reduced to a few choices that we make and the castles that we build on those.It has to have a strong foundation and only then the edifice can be built on that.Karma is the means towards laying that foundation and it is not for nothing that Lord Sri Krishna emphasizes this aspect in the Bhagavad Gita as much as he emphasizes the other aspects as well that reinforce this.Only a comprehensive and integral approach would pave the way for spiritual development-No need to look at any sage or wise man to teach us this basic thing.Life teaches us more than all these put together.We seek the Great ones as a Reliable reference and invaluable guide and not to use them as crutches.
I would Recommend one indispensable book to serve as such a reference-The Gospel of Sri Ramakrishna-There is nothing that is not covered here-It has the essence of all that is best and given in a simple and easy way that even a child can understand and put into practice.This is not to say that it is the 'Best' or that no other scripture or work is there other than this-yes,there are,but here is a compendium and bouquet that is easily assimilable.
Namaskar.

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #1122 on: September 07, 2014, 08:38:28 AM »
CONVERSATIONS WITH ANNAMALAI SWAMI

Q: I am trying to surrender to the Guru. How can I tell if 1 am succeeding? It is very easy to say 'I surrender' but this is only a verbal statement. It doesn't mean that real surrender has taken
place. I think that I have achieved some success with my practice but how can I be sure?

AS: If you have really surrendered to the Guru you will see the
Guru in all forms. Wherever you go you will only see the Guru.
If your mind is not steady it means that your surrender is not complete. Your Guru may take several forms. If your destiny is to
go to several different places, your Guru may take the form of
different saints. But even if he does there is still only one Guru
because the Guru is the formless Self. You must learn to see the
Guru in all things; you must learn to see the Guru everywhere.

Kunju Swami once visited Quilon Math. On returning he told
Bhagavan that he had not done namaskaram to the Guru of the math. Bhagavan told him, 'Why do you limit Bhagavan to this form? The Guru is one not many.'

Seshadri Swami was once seen doing namaskaram to a donkey.
When he was asked why, he replied,?This is not a donkey, it is
Brahman.?

On another occasion when somebody asked him why he was staring at a buffalo he replied, 'I don't see any buffalo, I only see
Brahman.?

Living by the Words of Bhagavan, p 292, 293
However many holy words you read, however many you speak, what good will they do you if you do not act on upon them? - Buddha

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1123 on: September 07, 2014, 09:57:40 AM »
Atmavichar(Krishna),
Living by the words of Bhagavan is a wonderful book that must be read and reread by all devotees.Truly Swami was like what the book title says-he just lived by the words of Bhagavan.Swami's teachings are so simple,because he himself was utterly simple.Wonderful soul.
Namaskar

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #1124 on: September 07, 2014, 10:19:20 AM »
Friends,

GOD IS EVERYWHERE
THEY travelled to Kalahasti. After a day's stay here, they left for Jagannath Puri. It was noon. The Sadhuram and Ramdas were in the train. A Ticket Inspector, a Christian, dressed in European fashion, stepped into the carriage at a small station, and coming up to the Sadhus asked for tickets.
'Sadhus carry no tickets, brother, for they neither possess nor care to possess any money', said Ramdas in English.
The Ticket Inspector replied: 'You can speak English. Educated as you are, you cannot travel without a ticket. I have to ask you both to get down.'
The Sadhuram and he accordingly got down at the bidding of the Inspector. 'It is all Ram's will', assured Ramdas to his guide.
They were now on the platform and there was still some time for the train to start.
The Ticket Inspector, meanwhile, felt an inclination to hold conversation with Ramdas who, with the Sadhuram, was waiting for the train to depart.
'Well', broke in the Inspector looking at Ramdas. 'May I know with what purpose you are travelling in this manner?'
'In quest of God' was his simple reply.
'They say God is everywhere', persisted the Inspector, 'then, where is the fun of your knocking about in search of Him, while He is at the very place from which you started on this quest, as you say?'
'Right, brother', replied Ramdas, 'God is everywhere but he wants to have this fact actually proved by going to all places and realising His presence everywhere'.
'Well then', continued the Inspector, 'if you are discovering God wherever you go, you must be seeing Him here, on this spot, where you stand.'
'Certainly, brother', rejoined Ramdas, 'He is here at the very place where we stand'.
'Can you tell me where He is?' asked the Inspector.
'Behold, He is here, standing in front of me!' exclaimed Ramdas enthusiastically.
'Where, where?' cried the Inspector impatiently.
'Here, here!' pointed out Ramdas smiling, and patted on the broad chest of the Inspector himself. 'In the tall figure standing in front, that is, in yourself, Ramdas clearly
sees God who is everywhere.'
For a time, the Inspector looked confused. Then he broke into a hearty fit of laughter. Opening the door of the compartment from which he had asked the Sadhus to get
down, he requested them to get in again, and they did so, followed by him. He sat in the train with the Sadhus for some time.
'I cannot disturb you, friends, I wish you all success in your quest of God'. With these words he left the carriage and the train rolled onwards. O Ram, Thy name be glorified!

In quest of God-Papa Ramdas