Author Topic: Rough Notebook-Open Forum  (Read 446149 times)


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Re: Rough Notebook-Open Forum
« Reply #60 on: April 20, 2012, 07:01:39 PM »
Sri Ramakrishna never encouraged any such speculations.Here are excerpts from The Gospel of Sri Ramakrishna:

1.PRANKRISHNA: "Sir, what is the nature of the life after death?"
MASTER: "Keshab Sen also asked that question. As long as a man remains ignorant, that is
to say, as long as he has not realized God, so long will, he be born. But after attaining
Knowledge he will not have to come back to this earth or to any other plane of existence.
"The potter puts his pots in the sun to dry. Haven't you noticed that among them there are
both baked and unbaked ones? When a cow happens to walk over them, some of the pots
get broken to pieces. The broken pots that are already baked, the potter throws away, since
they are of no more use to him. But the soft ones, though broken, he gathers up. He makes
them into a lump and out of this forms new pots. In the same way, so long as a man has not
realized God, he will have to come back to the Potter's hand, that is, he will have to be born
again and again.
"What is the use of sowing a boiled paddy grain? It will never bring forth a shoot.
Likewise, if a man is boiled in the fire of Knowledge, he will not be used for new creation.
He is liberated.

2.What happens after death
DEVOTEE: "Revered sir, what happens after death?"
MASTER: "According to the Gita, one becomes afterwards what one thinks of at the time
of death. King Bharata thought of his deer and became a deer in his next life. Therefore one
must practise sadhana in order to realize God. If a man thinks of God day and night, he will
have the same thought in the hour of death."

3.About rebirth
VAISHNAVA: "Sir, is a man born again?"
MASTER: "It is said in the Gita that a man is reborn with those tendencies that are in his
mind at the time of his death. King Bharata thought of his deer at the time of death and was
reborn as a deer."
VAISHNAVA: "I could believe in rebirth only if an eye-witness told me about it."
MASTER: "I don't know about that, my dear sir. I cannot cure my own illness, and you ask
me to tell you what happens after death!
"What you are talking about only shows your petty mind. Try to cultivate love of God. You
are born as a human being only to attain divine love. You have come to the orchard to eat
mangoes; what need is there of knowing how many thousands of branches and millions of
leaves there are in the orchard? To bother about what happens after death! How silly

4.SHYAM: "Sir, what do you think of Theosophy?"
MASTER: "The long and short of the matter is that those who go about making disciples
belong to a very inferior level. So also do those who want occult powers to walk over the
Ganges and to report what a person says in a far-off country and so on. It is very hard for
such people to have pure love for God."
SHYAM: "But the Theosophists have been trying to re-establish the Hindu religion."
MASTER: "I don't know much about them."
SHYAM: "You can learn from Theosophy where the soul goes after death-whether to the
lunar sphere or the stellar sphere or some other region."
MASTER: "That may be. But let me tell you my own attitude. Once a man asked
Hanuman, 'What day of the lunar fortnight is it?' Hanuman replied: 'I know nothing about
the day of the week, the day of the lunar fortnight, the position of the stars in the sky, or
any such things. On Rama alone I meditate.' That is my attitude too."



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Re: Rough Notebook-Open Forum
« Reply #61 on: April 20, 2012, 10:09:21 PM »
Subramaniam Sir,

Thank you so much for sharing your beautiful experience with Smt. Kanakammal. I was so moved to read about her in  Letters from Sri Ramanasramam, by Suri Nagamma. Indeed it is a glorious affirmation of Sri Bhagavan's Grace to take Kanakammal to His golden feet on that chosen day.

Om Namo Bhagavate Sri Ramanaya.


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Re: Rough Notebook-Open Forum
« Reply #62 on: April 21, 2012, 07:56:42 AM »
The Story of Sri Ramakrishna continued....

Sri Ramakrishna was a learner all his life. He often used to quote a proverb to his disciples:
"Friend, the more I live the more I learn." When the excitement created by the Brahmani's
declaration was over, he set himself to the task of practising spiritual disciplines according
to the traditional methods laid down in the Tantra and Vaishnava scriptures. Hitherto he
had pursued his spiritual ideal according to the promptings of his own mind and heart. Now
he accepted the Brahmani as his guru and set foot on the traditional highways.
According to the Tantra, the Ultimate Reality is Chit, or Consciousness, which is identical
with Sat, or Being, and with Ananda, or Bliss. This Ultimate Reality, Satchidananda,
Existence-Knowledge-Bliss Absolute, is identical with the Reality preached in the Vedas.
And man is identical with this Reality; but under the influence of maya, or illusion, he has
forgotten his true nature. He takes to be real a merely apparent world of subject and object,
and this error is the cause of his bondage and suffering. The goal of spiritual discipline is
the rediscovery of his true identity with the divine Reality.
For the achievement of this goal the Vedanta prescribes an austere negative method of
discrimination and renunciation, which can be followed by only a few individuals endowed
with sharp intelligence and unshakeable will-power. But Tantra takes into consideration the
natural weakness of human beings, their lower appetites, and their love for the concrete. It
combines philosophy with rituals, meditation with ceremonies, renunciation with
enjoyment. The underlying purpose is gradually to train the aspirant to meditate on his
identity with the Ultimate.
The average man wishes to enjoy the material objects of the world. Tantra bids him enjoy
these, but at the same time discover in them the presence of God. Mystical rites are
prescribed by which, slowly, the sense objects become spiritualized and sense attraction is
transformed into a love of God. So the very "bonds" of man are turned into "releasers". The
very poison that kills is transmuted into the elixir of life. Outward renunciation is not
necessary. Thus the aim of Tantra is to sublimate bhoga, or enjoyment, into yoga, or union
with Consciousness. For, according to this philosophy, the world with all its manifestations
is nothing but the sport of Siva and Sakti, the Absolute and Its inscrutable Power.
The disciplines of Tantra are graded to suit aspirants of all degrees. Exercises are
prescribed for people with "animal", "heroic", and "divine" outlooks. Certain of the rites
require the presence of members of the opposite sex. Here the aspirant learns to look on
woman as the embodiment of the Goddess Kali, the Mother of the Universe. The very basis
of Tantra is the Motherhood of God and the glorification of woman. Every part of a
woman's body is to be regarded as incarnate Divinity. But the rites are extremely
dangerous. The help of a qualified guru is absolutely necessary. An unwary devotee may
lose his foothold and fall into a pit of depravity.
According to the Tantra, Sakti is the active creative force in the universe. Siva, the
Absolute, is a more or less passive principle. Further, Sakti is as inseparable from Siva as
fire's power to burn is from fire itself. Sakti, the Creative Power, contains in Its womb the
universe, and therefore is the Divine Mother. All women are Her symbols. Kali is one of
Her several forms. The meditation on Kali, the Creative Power, is the central discipline of
the Tantra. While meditating, the aspirant at first regards himself as one with the Absolute
and then thinks that out of that Impersonal Consciousness emerge two entities, namely, his
own self and the living form of the Goddess. He then projects the Goddess into the tangible
image before him and worships it as the Divine Mother.



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Re: Rough Notebook-Open Forum
« Reply #63 on: April 21, 2012, 08:00:17 AM »
The Story of Sri Ramakrishna continued...
Sri Ramakrishna set himself to the task of practising the disciplines of Tantra; and at the
bidding of the Divine Mother Herself he accepted the Brahmani as his guru. He performed
profound and delicate ceremonies in the Panchavati and under the beltree at the northern
extremity of the temple compound. He practised all the disciplines of the sixty-four
principal Tantra books, and it took him never more than three days to achieve the result
promised in any one of them. After the observance of a few preliminary rites, he would be
overwhelmed with a strange divine fervour and would go into samadhi, where his mind
would dwell in exaltation. Evil ceased to exist for him. The word "carnal" lost its meaning.
The whole world and everything in it appeared as the Lila, the sport, of Siva and Sakti. He
beheld everywhere manifest the power and beauty of the Mother, the whole world, animate
and inanimate, appeared to him as pervaded with Chit, Consciousness, and with Ananda,
He saw in a vision the Ultimate Cause of the universe as a huge luminous triangle giving
birth every moment to an infinite number of worlds. He heard the Anahata Sabda, the great
sound Om, of which the innumerable sounds of the universe are only so many echoes. He
acquired the eight supernatural powers of yoga, which make a man almost omnipotent, and
these he spurned as of no value whatsoever to the Spirit. He had a vision of the divine
Maya, the inscrutable Power of God, by which the universe is created and sustained, and
into which it is finally absorbed. In this vision he saw a woman of exquisite beauty, about
to become a mother, emerging from the Ganges and slowly approaching the Panchavati.
Presently she gave birth to a child and began to nurse it tenderly. A moment later she
assumed a terrible aspect, seized the child with her grim jaws and crushed it. Swallowing it,
she re-entered the waters of the Ganges.
But the most remarkable experience during this period was the awakening of the Kundalini
Sakti, the "Serpent Power". He actually saw the Power, at first lying asleep at the bottom of
the spinal column, then waking up and ascending along the mystic Sushumna canal and
through its six centres, or lotuses, to the Sahasrara, the thousand-petalled lotus in the top of
the head. He further saw that as the Kundalini went upward the different lotuses bloomed.
And this phenomenon was accompanied by visions and trances. Later on he described to
his disciples and devotees the various movements of the Kundalini: the fishlike, birdlike,
monkey like, and so on. The awakening of the Kundalini is the beginning of spiritual
consciousness, and its union with Siva in the Sahasrara, ending in samadhi, is the
consummation of the Tantrik disciplines.
About this time it was revealed to him that in a short while many devotees would seek his

To be continued....


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Re: Rough Notebook-Open Forum
« Reply #64 on: April 21, 2012, 08:48:27 AM »
An Excerpt from The Gospel of Sri Ramakrishna:
The Master was highly pleased with the ostad's music. He said to the musician, "There is a
special manifestation of God's power in a man who has any outstanding gift, such as
proficiency in music."
MUSICIAN: "Sir, what is the way to realize God?"
MASTER: "Bhakti is the one essential thing. To be sure, God exists in all beings. Who,
then, is a devotee? He whose mind dwells on God. But this is not possible as long as one
has egotism and vanity. The water of God's grace cannot collect on the high mound of
. It runs down. 'I am a mere machine'.
Master's respect for other faiths
(To Kedar and the other devotees) "God can be realized through all paths. All religions are
true. The important thing is to reach the roof. You can reach it by stone stairs or by wooden
stairs or by bamboo steps or by a rope. You can also climb up by a bamboo pole.
Many names of one God
"You may say that there are many errors and superstitions in another religion. I should
reply: Suppose there are. Every religion has errors. Everyone thinks that his watch alone
gives the correct time
. It is enough to have yearning for God. It is enough to love Him and
feel attracted to Him: Don't you know that God is the Inner Guide? He sees the longing of
our heart and the yearning of our soul
. Suppose a man has several sons. The older boys
address him distinctly as 'Baba' or 'Papa', but the babies can at best call him 'Ba' or 'Pa'.
Now, will the father be angry with those who address him in this indistinct way? The father
knows that they too are calling him, only they cannot pronounce his name well. All
children are the same to the father
. Likewise, the devotees call on God alone, though by
different names. They call on one Person only. God is one, but His names are many."



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Re: Rough Notebook-Open Forum
« Reply #65 on: April 21, 2012, 09:06:25 AM »
Dear i,

what was the daily routine of Sri Ramakrishnar, did he engage in ritual worship, at least in the earlier years? How did he pass time, the days?

The only thing, that could be said about bhagavan was that he got up as early as 3, cut vegetables, went for a routine walk, looked after his pets and animals, and just remained, and answered for some questions raised by devotees.

The narration about the Master's Tantra practices are really a wonder to read. Considering the fact that in south india, at least for a century, Tantra worship has been considered dangerous, and Kali worship is very less. But, here we see such great warmth and love, in the life of Ramakrishnar. These were very prevalent in the Northern parts of India.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta


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Re: Rough Notebook-Open Forum
« Reply #66 on: April 21, 2012, 09:42:05 AM »
I will refer you to the book by rA Ganapathy to get some idea of the sadhanas done by Sri Ramakrishna.The Master was an Encyclopaedia of Sriritual Practices-Name any path,he had practised.These were ,as Sri Aurobindo rightly observed in 'Synthesis of Yoga':
"In a recent and unique example, in the life of Ramakrishna Paramahamsa we see a colossal spiritual capacity first driving straight to the divine realization, taking, as it were, the Kingdom of Heaven by violence, and then seizing upon one Yoga method after another and extracting the substance out of it with an incredible rapidity, always to return to the heart of the whole matter, the realization and possession of God by the power of love, by the extension of inborn spirituality into various experience and by the spontaneous play of an intuitive knowledge. Such an example cannot be generalized. Its object also was special and temporal, to exemplify in the great and decisive experience of a Master-soul the truth, now most necessary to humanity, towards which a world long divided into jarring sects and schools is with difficulty laboring, that all sects are forms and fragments of a single integral truth and all disciplines labor in their different ways towards one supreme experience... Ramakrishna Paramahamsa is the epitome of the whole. His was the great super-conscious life which alone can witness to the infinitude of the current that bears us all oceanwards."

The Master was as an adept in anything and everything,all Sadhanas were validated by him.Yet it does not mean that he recommended it to all and sundry.

Here is what Swami Vivekananda said:
""He is the method, that wonderful unconscious method! He did not understand himself. He knew nothing of England or the English, save that they were queer folk from over the sea. But he lived that great life: and I read the meaning. Never a word of condemnation for any! Once I had been attacking one of our sects of diabolists(vamachara margis). I had been raving on for three hours, and he had listened quietly. 'Well, well!' said the old man as I finished, 'perhaps every house may have a backdoor. Who knows?"
Yet Sri Ramakrishna warned Narendra(Swami Vivekananda)to steer clear of vamachara.Here is the excerpt from The Gospel of Sri Ramakrishna:
Disciplines of Tantra
NARENDRA: "Isn't it true that the Tantra prescribes spiritual discipline in the company of
MASTER: "That is not desirable. It is a very difficult path and often causes the aspirant's
downfall. There are three such kinds of discipline. One may regard woman as one's
mistress or look on oneself as her handmaid or as her child. I look on woman as my mother.
To look on oneself as her handmaid is also good; but it is extremely difficult to practise
spiritual discipline looking on woman as one's mistress. To regard oneself as her child is a
very pure attitude."


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Re: Rough Notebook-Open Forum
« Reply #67 on: April 21, 2012, 09:56:58 AM »
you have asked about the Master's routine.He just did not have any routine.Every moment was new,no knowing what will happen next!Here is such a example from The Gospel of Sri Ramakrishna:
Sri. Ramakrishna was in the happiest mood with his young and pure-souled devotees.. He
was seated on the small couch and was doing funny imitations of a kirtani. The devotees
laughed heartily. The kirtani is dressed lavishly and covered with ornaments. She sings
standing on the floor, a coloured kerchief in her hand. Now and then she coughs to draw
people's attention and blows her nose, raising her nose-ring, When a respectable gentleman
enters the room she welcomes him with appropriate words, still continuing her song. Now
and then she pulls her sari from her arms to show off her jewels.
The devotees were convulsed, with laughter at this mimicry by Sri Ramakrishna. Paltu
rolled on the ground. Pointing to him, the Master said to M.: "Look at that child! He is
rolling with laughter." He said to Paltu with a smile: "Don't report this to your father, or he
will lose the little respect he has for me. You see, he is an 'Englishman."
False piety
MASTER (to the devotees): "There are people who indulge in all kinds of gossip at the
time of their daily devotions. As you know, one is not permitted to talk then; so they make
all kinds of signs, keeping their lips closed. In order to say, 'Bring this', 'Bring that', they
make sounds like 'Huh', 'Uhuh'. All such things they do! (Laughter.)
"Again, there are some who bargain for fish while telling their beads. As they count the
rosary, with a finger they point out the fish, indicating, That one, please.' They reserve all
their business for that time! (Laughter.)
"There are women who come to the Ganges for their bath and, instead of thinking of God,
gossip about no end of things. 'What jewels did you offer at the time of your son's
marriage?'- 'Has so-and-so returned from her father-in law's house?' - 'So-and-so is
seriously ill.' - 'So-and-so went to see the bride; we hope that they will offer a magnificent
dowry and that there will be a great feast.' - 'Harish always nags at me; he can't stay away
from me even an hour.' - 'My child, I couldn't come to see you all these days; I was so busy
with the betrothal of so-and-so's daughter.'
"You see, they have come to bathe in the holy river, and yet they indulge in all sorts of
worldly talk."
The Master began to look intently at the younger Naren and went into samadhi. Did he see
God Himself in the pure-souled devotee?
The devotees silently watched the figure of Sri Ramakrishna motionless in samadhi. A few
minutes before there had been so much laughter in the room; now there was deep silence,
as if no one were there. The Master sat with folded hands as in his photograph

It was a mart of Joy unending.The Master will go to the homes of devotees on his own,without being invited.He will accompany them to Circus,Theatre.Absolutely charming and accessible.The Master's mind was always in samadhi.How simply he says in this excerpt of The Gospel of Sri Ramakrishna:

Mani Mallick told the Master about an exhibition that was being held in Calcutta. He
described a beautiful image of Yasoda with the Baby Krishna on her lap. Sri Ramakrishna's
eyes filled with tears. On hearing about Yasoda, the embodiment of maternal love, his
spiritual consciousness was kindled and he wept. .
MANILAL: "If you were not unwell, you could visit the exhibition in the Maidan."
MASTER (to M. and the others): "I shan't be able to see everything even if I go. Perhaps
my eyes will fall on some certain thing and I shall become unconscious. Then I shall not be
able to see the rest. I was taken to the Zoological Garden. I Went into samadhi at the sight
of the lion, for the carrier of the Mother awakened in my mind the consciousness of the
Mother Herself. In that state who could see the other animals? I had to return home after
seeing only the lion. Hence Jadu Mallick's mother first suggested that I should go to the
exhibition and then said I should not

He will participate in religious functions in devotee's home and sing and dance-His singing was absolutely charming;he used to be one with the song.His dance is quite exquisite.I will post later on this.The Master was utterly beyond all formal practices,yet he will go to the kali temple and prostrate before the image.This is his spontaneous way of teaching other devotees to do likewise.Even scoffers would see the genuine quality of it and would be inspired to follow suit.Infinite were the moods of the Master,yet underlying it he was always the Self!



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Re: Rough Notebook-Open Forum
« Reply #68 on: April 21, 2012, 06:37:59 PM »
Dear i,

Bhagavan and Sri Ramakrishnar are like two sides of the same coin. One is absolute extrovert, the other is absolute introvert. One is absolutely expressive, the other is reposed in silence, one moved around to various places, the other stay put at one place Yet there is absolutely no difference in the internal samadhi that they were in.

This also reminds me of the two Chandrashekhara swamigal of Sringeri and Kanchi. Those interested can read the article by (again) Sri Ra Ganapati


i feel, one acquainted with Sri Ramakrishnar would least bother about any siddhantas, religion, nothing, the Bhavam is the mother of everything. It releases plenty of burden, instantly, one does not begin to worry about maya, illusion, whether this is real or unreal, amusingly blissful :) Everything falls in place. Everything is already in place!  :)

I am beginning to enjoy the leela or play of Prakriti, its joyful, there is no judgements, thinking, analysing, its pure fun.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta


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Re: Rough Notebook-Open Forum
« Reply #69 on: April 21, 2012, 10:33:25 PM »
Yes indeed,what you say about Sri Ramakrishna and Sri Bhagavan is indeed true.
Yes,Sri Ramakrishna exemplified the sweetness and spontaneity of  Bhakti.One who tastes the sweetness of bhakti is indeed blessed.Everything will fall into place as you say.
The other article on the great ones Sri Chandrasekara & Sri Chandrasekara is a wonderful one by rA ganapati.
Wish you the Very Best.



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Re: Rough Notebook-Open Forum
« Reply #70 on: April 23, 2012, 08:31:56 AM »
The Story of Sri Ramakrishna continued...

Vaishnava Disciplines
After completing the Tantrik sadhana Sri Ramakrishna followed the Brahmani in the
disciplines of Vaishnavism. The Vaishnavas are worshippers of Vishnu, the "Allpervading",
the Supreme God, who is also known as Hari and Narayana. Of Vishnu's
various Incarnations the two with the largest number of followers are Rama and Krishna.
Vaishnavism is exclusively a religion of bhakti. Bhakti is intense love of God, attachment
to Him alone; it is of the nature of bliss and bestows upon the lover immortality and
liberation. God, according to Vaishnavism, cannot be realized through logic or reason; and,
without bhakti, all penances, austerities, and rites are futile. Man cannot realize God by
self-exertion alone. For the vision of God His grace is absolutely necessary, and this grace
is felt by the pure of heart. The mind is to be purified through bhakti. The pure mind then
remains for ever immersed in the ecstasy of God-vision. It is the cultivation of this divine
love that is the chief concern of the Vaishnava religion.
There are three kinds of formal devotion: tamasic, rajasic, and sattvic. If a person, while
showing devotion to God, is actuated by malevolence, arrogance, jealousy, or anger, then
his devotion is tamasic, since it is influenced by tamas, the quality of inertia. If he worships
God from a desire for fame or wealth, or from any other worldly ambition, then his
devotion is rajasic, since it is influenced by rajas, the quality of activity. But if a person
loves God without any thought of material gain, if he performs his duties to please God
alone and maintains toward all created beings the attitude of friendship, then his devotion is
called sattvic, since it is influenced by sattva, the quality of harmony. But the highest
devotion transcends the three gunas, or qualities, being a spontaneous, uninterrupted
inclination of the mind toward God, the Inner Soul of all beings; and it wells up in the heart
of a true devotee as soon as he hears the name of God or mention of God's attributes. A
devotee possessed of this love would not accept the happiness of heaven if it were offered
him. His one desire is to love God under all conditions - in pleasure and pain, life and
death, honour and dishonour, prosperity and adversity.
There are two stages of bhakti. The first is known as vaidhi-bhakti, or love of God qualified
by scriptural injunctions. For the devotees of this stage are prescribed regular and
methodical worship, hymns, prayers, the repetition of God's name, and the chanting of His
glories. This lower bhakti in course of time matures into para-bhakti, or supreme devotion,
known also as prema, the most intense form of divine love. Divine love is an end in itself. It
exists potentially in all human hearts, but in the case of bound creatures it is misdirected to
earthly objects.
To develop the devotee's love for God, Vaishnavism humanises God. God is to be regarded
as the devotee's Parent, Master, Friend, Child, Husband, or Sweetheart, each succeeding
relationship representing an intensification of love. These bhavas, or attitudes toward God,
are known as santa, dasya, sakhya, vatsalya, and madhur. The rishis of the Vedas,
Hanuman, the cowherd boys of Vrindavan, Rama's mother Kausalya, and Radhika,
Krishna's sweetheart, exhibited, respectively, the most perfect examples of these forms. In
the ascending scale the glories of God are gradually forgotten and the devotee realizes more
and more the intimacy of divine communion. Finally he regards himself as the mistress of
his Beloved, and no artificial barrier remains to separate him from his Ideal. No social or
moral obligation can bind to the earth his soaring spirit. He experiences perfect union with
the Godhead. Unlike the Vedantist, who strives to transcend all varieties of the subjectobject
relationship, a devotee of the Vaishnava path wishes to retain both his own
individuality and the personality of God. To him God is not an intangible Absolute, but the
Purushottama, the Supreme Person.

to be continued...


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Re: Rough Notebook-Open Forum
« Reply #71 on: April 23, 2012, 08:52:27 AM »
Nagaraj garu

Yes. So true indeed the power of Bhakti. You even forget the "need for self realization" and surrender everything in it. Perhaps, Sri Bhagawan also told us this subtly - as surrender is a not so rare theme in his TALKS. Though not as extrovert as Sri Ramakrishna, I am sure Sri Bhagawan is as great a BHAKTA as Paramahamsa (So mean of me to even try and compare the two - very sorry - ego felt like doing that :(

Salutations to Bhagawan


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Re: Rough Notebook-Open Forum
« Reply #72 on: April 23, 2012, 10:18:38 AM »
Dear i,

no need to feel sorry for that, it is ok, your comparison is like taking water in both your hands from the same ocean and trying to find difference, but when you are aware about the ocean, we know it is the same water, now, is it not a beautiful comparison :) when we are aware that it is the same ocean after all? can Ramanar be different from Ramakrishnar? just the physical body 'appears' difference, that is all :) the Guru Tatva or the essence is one and the same.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta


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Re: Rough Notebook-Open Forum
« Reply #73 on: April 23, 2012, 10:44:39 AM »
Yes, Sri Ravi. Vaishnava's religion is beautiful. The only thing that truly speaking makes me sad is that it (just as Christianity, ISKCON and others) doesn't accept other's faith and consider only their way to be true and right. I cannot understand how an illuminated bhakta can be so cold-hearted and even hateful sometimes to other's views and how he/she cannot see God in the other religions and philosophies.
Web Page dedicated to the Great Sages:


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Re: Rough Notebook-Open Forum
« Reply #74 on: April 23, 2012, 10:52:04 AM »
Dear i,

True Vaishnava spirit is as below, which was one of the favorite song of Sri Mahatma Gandhi. Those narrow minded ones are really no true Vaishnavites.

वैष्णव जन तो तेने कहिये जे पीड पराई जाणे रे,
पर दु:खे उपकार करे तोये मन अभिमान न आणे रे,
सकल लोकमां सहुने वंदे निंदा न करे केनी रे,
वाच काछ मन निश्चल राखे धन धन जननी तेनी रे,
समदृष्टि ने तृष्णा त्यागी, परस्त्री जेने मात रे,
जिह्वा थकी असत्य न बोले, परधन नव झाले हाथ रे,
मोह माया व्यापे नहि जेने, दृढ़ वैराग्य जेना मनमां रे,
रामनाम शुं ताली रे लागी, सकल तीरथ तेना तनमां रे,
वणलोभी ने कपटरहित छे , काम क्रोध निवार्या रे,
भणे नरसैयॊ तेनु दरसन करतां, कुल एकोतेर तार्या रे ॥
He who understands the pain of others is one of God's own.
Helping others in sorrow does not reduce his humility.

This person respects all people in the world, and does not condemn or criticize anyone.
He is pure in speech, deed and thought. His mother is blessed indeed!

He is equanimous and has given up all desires. To him, other women are [equivalent to] mothers.
He never speaks the untruth, not even if his tongue is tired. He does not covet others' wealth.

Delusion and attachment do not affect him, his mind is firm in detachment.
He is ever engrossed in God's name and meditation, and he embodies all places of pilgrimage.

Such a person has no greed and deceit. He has overcome lust and anger.
Narsi says: Such a person is worthy of worship, and alone elevates his entire race.

Vaishnav Jan to tene kahiye Jay peerh paraaye janneyray
Par dukkhey upkar karey teeyey, man abhiman na anney ray
Sakal lokma Sahuney bandhey, Ninda Na karye kainee ray
Baach kaachh, Man nischal Raakhey, dhan-dhan jananee tainee ray
Samdrishi nay trishna tyagee, par-stree jaynay mat ray
Vivihva thaki asatya na bolay, par-dhan nav jhaley haath ray
Moh maaya vyaayey nahin Jeynay, dridth vairagya jana manma ray
Ram-nam-shoom taalee laagee, Sakal teerth seyna tanma ray
Vanloohee nay kapat rahit chhay, Kaam, Krodh nivarya ray
Bhane Narsinhyo tainoo darshan karta kul ekotair taarya re.

Salutations to Bhagavan
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta