Author Topic: Rough Notebook-Open Forum  (Read 343706 times)

eranilkumarsinha

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Re: Rough Notebook-Open Forum
« Reply #630 on: July 24, 2013, 09:43:10 AM »
Dear Sri Ravi,


Ji. Yes. Thanks very much, sir, for explaining in proper perspective, and clearing my doubt, regarding the translation of the first stanza of the Appalam Song. Ji. Yes. I am aware that Tamil is one of the most wonderful languages and is capable of lending itself for subtle expressions beautifully because of its fluidity and extraordinary flexibility. I understand also the enormous difficulty which must generally be faced by all translators of Sri Bhagwan’s Works. Alas! I do not know it! Nevertheless, I feel that able and worthy translators of Sri Bhagwan’s Original Writings and Compositions in Tamil have done good job in general, and I never felt wanting in terms of availability of written instruction of the Guru. I never felt anything wanting so far as assimilating Sri Bhagwan’s Teaching is concerned. SUCH IS HIS GRACE!

Dear sir, you mean to say that if the first stanza of the Song is arranged as:
“Sat Guru Vanavar Seppadhu sonna/
Oppuyarvillaa Or Mozhiyin padi/
Sat Bodha Sukha Tattuvamagira”,
 this would mean:
“The Sat Guru who unspokenly spoke/
The One word peerless,as per That/
The Tatva that is sat Bodha Sukha(The Sat Chit Ananda Tatva), which appears almost similar to Prof. Sri K. Swaminathan’s interpretation of the same.” 

But for me, “Sat Bodha Sukha Sat guruvanavar” means from now on “The Guru who is Sat Bodha Sukha (Sat Chit Ananda-Truth Consciousness Bliss).”


Ji. Yes, Sri Bhagwan’s Writings and Compositions in Tamil must be shining like a multifaceted jewel. 

Thanks very much, sir, for this graced and blessed undertaking which is sure to benefit all those devotees of Sri Bhagwan who do not know Tamil.

Pranam,
  Anil


 


Nagaraj

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Re: Rough Notebook-Open Forum
« Reply #631 on: July 24, 2013, 11:42:50 AM »
just random musing....

Its also like,

"the Self reveals itself" ultimately. A revelation without a revelation!

which itself is "Sat Bodha Sukham"
which itself is "Sat guru" "Sat guruvanavar" (also conveys that Satbodha Sukham and Guru are same or not different)
which itself speaks yet unspoken
which's language transcends all languages (also shies (Shy) away to call it even silence, He leaves it unnamed, nothing better!)

தானெ தானெ தத்துவ மிதனைத்
தானெ கட்டுவா யருணாசலா

Taannne Taannne Tattuva Midannnait
Taannne Kattttuvaa Yarunnaasalaa

O Arunachala, Self (the consciousness, ‘I am’) itself is
the Reality. Reveal this to me Yourself. (Michael James) still beauty is not complete as Tamizh elucidates!

--
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #632 on: July 24, 2013, 10:59:38 PM »
Anil,

Quote
I understand also the enormous difficulty which must generally be faced by all translators of Sri Bhagwan’s Works. Alas! I do not know it! Nevertheless, I feel that able and worthy translators of Sri Bhagwan’s Original Writings and Compositions in Tamil have done good job in general, and I never felt wanting in terms of availability of written instruction of the Guru. I never felt anything wanting so far as assimilating Sri Bhagwan’s Teaching is concerned. SUCH IS HIS GRACE!


I totally agree with you anil bhai.The translators of Sri Bhagavan's works were indeed great devotees who have seen and moved with Sri Bhagavan-and they have indeed done an admirable job in making the teachings of Sri Bhagavan accessible to one and all.The Nature of the teaching is such that language is never an insurmountable barrier in understanding it and putting it into practice.As you have so rightly pointed out,Sri Bhagavan's Grace is ever available to all devotees who seek his guidance and nothing is held back from anyone not knowing the Native language in which the teachings were given.

I have chosen to retain the Sanskrit technical words that Sri Bhagavan has used in this composition-like Satsangha,sama,dama,Uparathi,vasana,santham,samam,etc.In the present day,most devotees from all over the world,who are familiar with the Vedanta philosophy, are quite familiar with these and are able to appreciate these words and as such get the flavour and beauty of Sri Bhagavan's composition.

I will take up your query regarding the Fourth Stanza(third charanam) in my next post.

Thanks very much for sharing your thoughts and understanding on this wonderful song.

Namaskar.

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #633 on: July 24, 2013, 11:09:21 PM »
Nagaraj,
Yes,that is a very wonderful verse from Akshara mana malai and what you have said is true :

Quote
Its also like, "the Self reveals itself" ultimately. A revelation without a revelation!

Sri Aurobindo in that wonderful chapter 'Four aids'(Synthesis of Yoga)writes:
Nothing can be taught to the mind which is not already concealed as potential knowledge in the unfolding soul of the creature. So also all perfection of which the outer man is capable, is only a realising of the eternal perfection of the Spirit within him. We know the Divine and become the Divine, because we are That already in our secret nature. All teaching is a revealing, all becoming is an unfolding. Self-attainment is the secret; self-knowledge and an increasing consciousness are the means and the process.

Namaskar.

Nagaraj

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Re: Rough Notebook-Open Forum
« Reply #634 on: July 28, 2013, 05:46:56 PM »
Just some rough notes on Sama and Dama the Jeera and Pepper in appalappAtu

on sama ஜிரகம் Cumin Seeds :

Bhagavad Gita:

samatavvayogahauchytey (2.48)
equanimity of mind (samta) has been referred to as yoga.

practicing sama is a constant tapas like adding ghee to the Homa fire that is within, in Vivekachoodamani, Shankara says:

विरज्य विषयव्राताद् दोषदृष्ट्या मुहुर्मुहुः
स्वलक्ष्ये नियतावस्था मनः शम उच्यते ।


विरज्य withdrawing विषय-व्राताद् from the large number of sense objects दोष-दृष्ट्या by seeing their limitations मुहुर्मुहुः every moment स्वलक्ष्ये in one’s own goal िनयतावस्था constant abiding मनसः of the mind उच्यते is called शम śama.

Fixing the mind in one's goal which is Brahman by withdrawing it from the large number of sense objects by seeing their limitations every moment is called sama.

on Dama மிளகு pepper

विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके
 उभयेषामिन्द्रियाणां स दमः परिकीर्तितः ।


परावर्त्य having withdrawn िषयेभ्यः from the sense objects स्थापनं establishing स्वस्वगोलके in their own (respective) places उभयेषाम् इन्द्रियाणां of the both the organs of action and organs of knowledge सः that परिकीर्तितः is glorified दमः as dama.

Having withdrawn both the sense organs and organs of action from the objects and establishing them in their respective centers is called dama.

Swami Sivananda says:

Calmness of mind comes through the practice of Sama and Dama. Sama is calmness of mind induced by the eradication of Vasanas. Vasana-tyaga (renunciation of desires) through discrimination constitutes the practice of Sama, one of the sixfold virtues (Shadsampatti). If a desire arises in your mind, do not give way to it. This will become the practice of Sama. Sama is keeping the mind in the heart by Sadhana. Sama is restraint of the mind by not allowing it to externalise or objectify. The restraint of the external activities and the Indriyas is the practice of Dama (Bahyavritti-nirodha).

If you renounce the desire for eating mangoes, it is Sama. If you do not allow the feet to carry you to the bazaar to purchase the mangoes, if you do not allow the eyes to see the mangoes and if you do not allow the tongue to taste them, it is Dama.

A desire arises to eat sweets. You do not allow the feet to move to the bazaar to purchase the sweets. You do not allow the tongue to eat the sweets. You do not allow the eyes to see the sweets also. This kind of restraint of the Indriyas is termed Dama.

It is termed Sama when you do not allow any thought to arise in the mind concerning sweets by eradication of Vasanas (Vasana-tyaga). This eradication of the Vasanas can be accomplished through Vichara, Brahma-chintana, Japa, Dhyana, Pranayama, etc.

Sama is an internal restraint. Dama is a restraint of the Indriyas. Though the practice of Sama includes the practice of Dama, as the Indriyas will not move and work without the help of the mind, yet the practice of Dama is necessary. The practice of Dama should go hand in hand with Sama. Sama alone will not suffice. You must attack the enemy, desire, from within and without. Then alone you can control the mind quite easily. Then alone the mind will be in perfect control.

---
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Rough Notebook-Open Forum
« Reply #635 on: July 28, 2013, 06:07:42 PM »
on உப்பு Salt உபரதி uparati

Shankara says in Vivekachoodamani:

वैराग्यस्य फलं बोधो बोधस्योपरतिः फलं II
स्वानन्दानुभवात् शान्तिः एषैवोपरतेः फलंI


वैराग्यस्य of dispassion फलं phalam the fruit बोधो  bodha is knowledge  बोधस्य​ bodhasya of knowledge उपरतिः uparati withdrawal (from sense pleasures) फलं phalam reward स्वानन्दानुभवात् swanandanubhavat from the experience of the Blissful Self शान्तिः Shanti (comes) peace एषा Eshaa this एव​ eva alone उपरतेः फलं uparate phalam the fruit of withdrawal.

The reward of dispassion is Knowledge, that knowledge is withdrawal from sense pleasures. The reward of this withdrawal is the peace arising from the experience of one‘s own Blissful Self.

Kanchi Mahaswami:

when finally one settles in the Atman, that stage is the next, called ‘uparati’ in the sextad. ‘Uparati’ means stoppage, cessation.
There is a meaning of ‘death’ also. In one of Tayumanavar’s songs (*parAparak-kaNNi* #169) he says ‘mind should learn to die’.That is the stage when mind has reached a no-work state and has calmed down thoroughly.
By the continuous practice of shama and dama, mind has released itself from all the objects outside and remains quiet, without any activity for itself – that is uparati.

That is the definition in Vivekachudamani (#24):

*bAhyAvalambanaM vRRitteH eshho’paratir-uttaMA *

This uparati is mentioned here as the highest (uttamA).

‘bAhyAvalambanaM’ is the hold of the outside. The ‘outside’ does not just mean what is sensed by the senses of perception, like seeing or hearing or moving the hands and legs.

Whatever is ‘outside’ of the Atman, other than the Atman, is all included in the ‘outside’. Indeed all the thoughts that rise in the mind belong to this ‘outside’.

Mind stands thus released from everything. But this word ‘stands’ is almost equivalent to ‘death’ – that is why it is called ‘uparati’. Mind has no action now. But still Atman-realisation is not there.

Once that happens it is just opposite to ‘death’; it is the state of immortality (*amRRitaM*). But Atman is not yet realised, though the mind has no turbulence or vibration now, as if the mind is dead.

In the Upanishads we meet several arguments between opponent schools. A spokesman for one set of arguments might have answered all the opponents’ objections and the opponent may become spell-bound and ultimately totally silent.

The word that is used on such an occasion is “upararAma”. It means the opponent “rested, devoid of arguments”. In other words, he reached ‘uparama’, the state of rest.

The words ‘uparama’ (the noun form describing the action implied in the verb ‘upararAma’) and ‘uparati’ are both the same. In fact ‘yama’ and ‘yati’ both connote the state of actionless rest. ‘uparati’ is of the same kind. He who has reached ‘uparati’ is said to be an ‘uparata’.

Such a person is described by the Acharya in his Bhashya of BrihadAraNyaka-upanishad as *sarvaishhaNA vinirmuktah sannyAsI* (IV – 4 – 23). Here ‘EshhaNA’ means desire, longing.

At another place in the same Upanishad (III – 5 – 1) a JnAni is said to be roaming about like a beggar, having abandoned the ‘eshhaNA’ for son, ‘eshhaNA’ for money ands ‘eshhaNA’ for worldly life.

Generally the three desires, namely ‘putra-eshhaNA’ (desire for son) ‘dAra-eshhaNA’ (desire for wife) and ‘vitta-eshhaNA’ (desire for money) are said to be the triad of desires (*eshhaNA-trayaM*).

In LalitA-trishati, Mother goddess has a name *eshhaNA-rahitA-dRRitA*. It means She is propitiated by those who have no desires. VairAgya (Dispassion) also connotes the state in which desires have been eradicated. But in that case it is disgust in objects that is dominant.

That is the state where one has discarded things because of disgust. But now in ‘uparati’ there is neither disgust, nor desire.

When we say ‘VairAgya’ there was an implied disgust towards all desires and so the main aim was to eradicate the desires.

In ‘shama-dama’ the sole purpose was to subdue the mind from its desires and to subdue the senses from acting to fulfill those desires. Thereafter no further action.

The mind has rested after all this vairAgya, shama and dama. But the rest is not a total rest – such a total rest, annihilation, is still far away!

The present rest is only like a recess. The AtmAnubhava, its bliss etc. are not there. It is almost as if there is a void; yet there is a peace since the turbulence is absent.

Since at this point the desires have been thrown off, the Acharya calls this itself (in Brihadaranyaka Bhashya) as sannyAsa: that is, he calls this ‘uparata’ a sannyasi. Actually out of the sextad of qualities, there are still three more: SAdhanA, shraddhA and samAdhAna.

We have yet to see these three. After those three, there is again ‘mumukshhutvaM’, the anguish for Release. Only after that, sannyAsa. Then, how did he bring it here?

Let me remind you what I said earlier. These SAdhanAs are not supposed to be sequenced as if one follows the other strictly. They come only in a mixed fashion. When they come like that, when some one obtains a complete fulfillment in VairAgya, described earlier, he may take sannyAsa even right there : *yadahreva virajet tadahareva pravrajet*, as I quoted for you.

If one is dead-set even on one one of the SAdhanAngas, all the others have to follow. They will. That is why he might have thought: When ‘uparati’ is fully achieved, sannyAsa has to follow. The direct meaning of ‘sannyAsi’ is ‘well- renounced person’; that could be the reason why an ‘uparata’ has been called a sannyAsi.

Excerpts from http://blog.periva.org/2011/05/uparati-titikshhaa-part-3-of-15.html

--
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

atmavichar100

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Re: Rough Notebook-Open Forum
« Reply #636 on: July 28, 2013, 09:32:13 PM »
Quote
http://blog.periva.org/2011/05/uparati-titikshhaa-part-3-of-15.html

Nagaraj

Thanks for sharing the above link that has excellent transcribed talks of Kanchi Maha Periva .
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

Nagaraj

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Re: Rough Notebook-Open Forum
« Reply #637 on: July 29, 2013, 10:37:41 AM »
Thanks Atmavichar, all thanks go to Him who is the real Karta, who really has shared with us these gems. Even to say i am only instrument also feels lesser, as it still retains some 'i' ellaam avan seyal.

big words :D but this only is truth... isn't it? atleast in spirit!

--
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Nagaraj

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Re: Rough Notebook-Open Forum
« Reply #638 on: August 02, 2013, 06:40:52 PM »


Sri Ravi,

Could you please confirm if the picture above is that of Sri Ramakrishnar? thanks so much

--
॥ शांतमात्मनि तिष्ट ॥
Remain quietly in the Self.
~ Vasishta

Jewell

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Re: Rough Notebook-Open Forum
« Reply #639 on: August 02, 2013, 07:05:58 PM »
Dear Sri Nagaraj,

I saw that same picture recently,and the thought occurred to me that it is Sri Ramakrishna. But i dont know,i never saw if its true. Sri Ravi will know for sure!

With love and prayers,

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #640 on: August 02, 2013, 09:44:19 PM »
Nagaraj/Jewell,
Yes,it is the last snap of the master's body on his passing away-15th August 1886.We can see a thoroughly shattered Narendra standing behind with hands clasped.
The Last entry in The Gospel of Sri Ramakrishna is April 1886 ,when Sri Ramakrishna was alive.The Gospel does cover the period after the Master's passing away,when the Baranagore Mutt was formed and how it was generously funded by the Householder disciple Surendra.The Period between April 1886 to August 1886 is not covered-We will see  the why of it later.
Despite the excruciating illness,we find the Master negotiating it as only the Great ones can.Here are a few excerpts:

1.Sri Ramakrishna fell into an inward mood. Hirananda and M. were seated near him. There was complete silence in the room. The Master's body was being racked with indescribable pain. The devotees could not bear the sight of this illness; but somehow the Master made them forget his suffering. He sat there, his face beaming as if there were no trace of illness in his throat. The devotees had placed flowers and garlands before him as their loving offerings. He picked up a flower and touched with it first his head, then his throat, heart,
and navel. To the devotees he seemed a child playing with flowers
.
Sri Ramakrishna used to tell the devotees that his divine visions and moods were accompanied by the rising of a spiritual current inside his body.
Now he talked to M.
MASTER: "I don't remember when the current went up. Now I am in the mood of a child. That is why I am playing with the flowers this way.
Master's exalted vision
Do you know what I see now? I see my body as a frame made of bamboo strips and covered with a cloth. The frame moves. And it moves because someone dwells inside it.
"Again, I see the body to be like a pumpkin with the seeds scooped out. Inside this body there is no trace of passion or worldly attachment. It is all very clean inside, and- "
It became very painful for Sri Ramakrishna to talk further. He felt very weak. M. quickly guessed what the Master wanted to tell the devotees, and said, "And you are seeing God inside yourself."(What a Great Love 'M' has for his Guru!-Ravi)
MASTER: "Both inside and outside. The Indivisible Satchidananda-I see It both inside and outside. It has merely assumed this sheath [meaning his body] for a support and exists both inside and outside. I clearly perceive this."
M. and Hirananda listened intently to these words about his exalted state of God- Consciousness. A few moments later Sri Ramakrishna looked at them and resumed the conversation.
MASTER: "You all seem to me to be my kinsmen. I do not look on any of you as a stranger.
"I see you all as so many sheaths, and the heads are moving.
"I notice that when my mind is united with God the suffering of the body is left aside".
"No I perceive only this: the Indivisible Satchidananda is covered with skin, and this sore in the throat is on one side of it."
The Master again fell silent. A few minutes later he said: "The attributes of matter are superimposed on Spirit, and the attributes of Spirit are superimposed on matter. Therefore when the body is ill a man says, 'I am ill.' "
Hirananda wanted to understand what the Master had just said; so M. told him, "Then hot water scalds the hand, people say that the water scalds; but the truth is that it is the heat that scalds."

continued....

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #641 on: August 02, 2013, 10:04:07 PM »
Sunday, March 14, 1886
Sri Ramakrishna sat facing the north in the large room upstairs. It was evening. He was very ill. Narendra and Rakhal were gently massaging his feet. M, sat near by. The Master, by a sign, asked him, too, to stroke his feet. M. obeyed.
The previous Sunday the devotees had observed Sri Ramakrishna's birthday with worship and prayer. His birthday the year before had been observed at Dakshineswar with great pomp; but this year, on account of his illness, the devotees were very sad and there was no
festivity at all.
The Holy Mother busied herself day and night in the Master's service. Among the young disciples, Narendra, Rakhal, Niranjan, Sarat, Sashi, Baburam, Jogin, Latu, and Kali had been staying with him at the garden house. The older devotees visited him daily, and some
of them occasionally spent the night there.
That day Sri Ramakrishna was feeling very ill. At midnight the moonlight flooded the garden, but it could wake no response in the devotees' hearts. They were drowned in a sea of grief. They felt that they were living in a beautiful city besieged by a hostile army.
Perfect silence reigned everywhere. Nature was still, except for the gentle rustling of the leaves at the touch of the south wind. Sri Ramakrishna lay awake. One or two devotees sat near him in silence. At times he seemed to doze.
Master's great suffering
M. was seated by his side. Sri Ramakrishna asked him by a sign to come nearer. The sight of his suffering was unbearable.
In a very soft voice and with great difficulty he said to M:
"I have gone on suffering so much for fear of making you all weep. But if you all say: 'Oh, there is so much suffering! Let the body die', then I may give up the body."

These words pierced the devotees' hearts. And he who was their father, mother, and protector had uttered these words! What could they say? All sat in silence. Some thought, "Is this another crucifixion-the sacrifice of the body for the sake of the devotees?"
It was the dead of night. Sri Ramakrishna's illness was taking a turn for the worse. The devotees wondered what was to be done. One of them left for Calcutta. That very night Girish came to the garden house with two physicians, Upendra and Navagopal.
The devotees sat near the Master. He felt a little better and said to them: "The illness is of the body. That is as it should be; I see that the body is made of the five elements."Turning to Girish, he said: "I am seeing many forms of God. Among them I find this one
also [meaning his own form]."


continued...

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #642 on: August 02, 2013, 10:11:04 PM »
Monday, March 15, 1886
About seven o'clock in the morning Sri Ramakrishna felt a little better. He talked to the devotees, sometimes in a whisper, sometimes by signs. Narendra, Rakhal, Latu, M., Gopal of Sinthi, and others were in the room. They sat speechless and looked grave, thinking of the Master's suffering of the previous night.
His vision of unity
MASTER (to the devotees): "Do you know what I see right now? I see that it is God Himself who has become all this. It seems to me that men and other living beings are made of leather, and that it is God Himself who, dwelling inside these leather cases, moves the
hands, the feet, the heads. I had a similar vision once before, when I saw houses, gardens, roads, men, cattle-all made of One Substance; it was as if they were all made of wax.
"I see that it is God Himself who has become the block, the executioner, and the victim for the sacrifice."
As he describes this staggering experience, in which he realizes in full the identity of all within the One Being, he is overwhelmed with emotion and exclaims, "Ah! What a vision!"
Immediately Sri Ramakrishna goes into samadhi. He completely forgets his body and the outer world. The devotees are bewildered. Not knowing what to do, they sit still.
Presently the Master regains partial consciousness of the world and says: "Now I have no pain at all. I am my old self again."
The devotees are amazed to watch this state of the Master, beyond pleasure and pain, weal and woe.
He casts his glance on Latu and says: "There is Loto. He bends his head, resting it on the palm of his hand. I see that it is God Himself who rests his head on His hand."
Sri Ramakrishna looks at the devotees and his love for them wells up in a thousand streams. Like a mother showing her tenderness to her children he touches the faces and chins of Rakhal and Narendra.

continued...

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #643 on: August 02, 2013, 10:17:55 PM »
Master about himself
A few minutes later he says to M., "If the body were to be preserved a few days more,many people would have their spirituality awakened."
He pauses a few minutes.
"But this is not to be. This time the body will not be preserved."
The devotees eagerly await the Master's next words.
"Such is not the will of God. This time the body will not be preserved, lest, finding me guileless and foolish, people should take advantage of me, and lest I, guileless and foolish as I am, should give away everything to everybody. In this Kaliyuga, you see, people are averse to meditation and japa."
RAKHAL (tenderly): "Please speak to God that He may preserve your body some time more."
MASTER: "That depends on God's will."
NARENDRA: "Your will and God's will have become one."
Sri Ramakrisna remains silent. He appears to be thinking about something.
MASTER (to Narendra, Rakhal, and the others): "And nothing will happen if I speak to God. Now I see that I and the Mother have become one. For fear of her sister-in-law, Radha said to Krishna, 'Please dwell in my heart.' But when, later on, she became very eager for a vision of Krishna-so eager that her heart pined and panted for her Beloved-He would not come out."
RAKHAL (in a low voice, to the devotees): "He is referring to God's incarnation as Gauranga."
The devotees sit silently in the room. Sri Ramakrishna looks at them tenderly. Then he places his hand on his heart He is about to speak.
MASTER (to Narendra and the others): "There are two persons in this. One, the Divine Mother-"
He pauses. The devotees eagerly look at him to hear what he will say next.
MASTER: "Yes, One is She. And the other is Her devotee. It is the devotee who broke his arm, and it is the devotee who is now ill. Do you understand?"
The devotees sit without uttering a word.
MASTER: "Alas! To whom shall I say all this? Who will understand me?" Pausing a few moments, he says:
"God becomes man, an Avatar, and comes to earth with His devotees. And the devotee leave the world with Him."
RAKHAL: "Therefore we pray that you may not go away and leave us behind."
Sri Ramakrishna smiles and says:
"A band of minstrels suddenly appears, dances, and sings, and it departs in the same sudden manner. They come and they return, but none recognizes them."
The Master and the devotees smile.
After a few minutes he says:
"Suffering is inevitable when one assumes a human body.
"Every now and then I say to myself, 'May I not have to come back to earth again!' But there is something else. After enjoying sumptuous feasts outside, one does not relish cheap home cooking.
"Besides, this assuming of a human body is for the sake of the devotees."

continued...

Ravi.N

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Re: Rough Notebook-Open Forum
« Reply #644 on: August 02, 2013, 10:31:40 PM »
The Final entry in The Gospel is 23rd April,1886:

It was about dusk. Girish and M. were strolling near the small reservoir in the garden. '
GIRISH: "I understand that you are writing something about the Master. Is it true?"
M: "Who told you that?"
GIRISH: "I have heard about it. Will you give it to me?"
M: "No, I won't part with it unless I feel it is right to do so. I am writing it for myself, not for others."
GIRISH: "What do you mean?"
M: "You may get it when I die."
It was evening. A lamp was lighted in the Master's room. Amrita Basu, a Brahmo devotee, came in. Sri Ramakrishna had expressed his eagerness to see him. M. and a few other devotees were there. A garland of jasmine lay in front of the Master on a plantain-leaf.
There was perfect silence in the room. A great yogi seemed to be silently communing with God. Every now and then the Master lifted the garland a little, as if he wanted to put it around his neck.
AMRITA (tenderly): "Shall I put it around your neck?"
Sri Ramakrishna accepted the garland. He had a long conversation with Amrita. When the latter was about to take his leave, the Master said, "Come again."
AMRITA: "Yes, sir. I like to come very much. But I live at a great distance; so I cannot always come."
MASTER: "Do come, and take the carriage hire from here."
The devotees were amazed at the Master's tender love for Amrita.
Master's kindness to M. and his wife
The next day M. came to the garden house accompanied by his wife and a son. The boy was seven years old. It was at the Master's request that he brought his wife, who was almost mad with grief owing to the death of one of her sons.
That day the Master several times allowed M.'s wife the privilege of waiting on him. Her welfare seemed to occupy his attention a great deal. In the evening the Holy Mother came to the Master's room to feed him. M.'s wife accompanied her with a lamp. The Master
tenderly asked her many questions about her household. He requested her to come again to the garden house and spend a few days with the Holy Mother, not forgetting to ask her to bring her baby daughter. When the Master had finished his meal M.'s wife removed the
plates. He chatted with her a few minutes.
About nine o'clock in the evening Sri Ramakrishna was seated in his room with the devotees. He had a garland of flowers around his neck. He told M. that he had requested his wife to spend a few days at the garden house with the Holy Mother. His kindness touched
M.'s heart.
M. was fanning him. The Master took the garland from his neck and said something to himself. Then in a very benign mood he gave the garland to M
.

M did not pen anything beyond this until 15th August 1986.M was a beloved son of the Master-Sri Ramakrishna used to call him 'Master'!