Author Topic: Teachings of Sri Ramakrishna  (Read 242173 times)

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #390 on: February 21, 2015, 09:08:47 AM »
The whole thing is to love God and taste His sweetness. He is sweetness and the devotee is its enjoyer. The devotee drinks the sweet Bliss of God. Further, God is the lotus and the devotee the bee. The devotee sips the honey of the lotus.
As a devotee cannot live without God, so also God cannot live without His devotee. Then the devotee becomes the sweetness, and God its enjoyer. The devotee becomes the lotus, and God the bee. It is the Godhead that has become these two in order to enjoy Its own Bliss. That is the significance of the episode of Radha and Krishna.


The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #391 on: February 26, 2015, 07:44:09 AM »
All our suffering is due to this 'I'. The cow cries, 'Hamba!', which means 'I'. That is why it suffers so much. It is yoked to the plough and made to work in rain and sun. Then it may be killed by the butcher. From its hide shoes are made, and also drums, which are mercilessly, beaten. (Laughter.) Still it does not escape suffering. At last strings are made out of its entrails for the bows used in carding cotton. Then it no longer says, 'Hamba! Hamba!', 'I! I!' but 'Tuhu! Tuhu!', 'Thou! Thou!' Only then are its troubles over.
 O Lord, I am the servant; Thou art the Master. I am the child; Thou art the Mother.
"Once Rama asked Hanuman, 'How do you look on Me?' And Hanuman replied: 'O Rama, as long as I have the feeling of "I", I see that Thou art the whole and I am a part; Thou art the Master and I am Thy servant. But when, O Rama, I have the knowledge of Truth, then I realize that Thou art I and I am Thou.'


The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #392 on: March 09, 2015, 09:37:46 PM »
Steps of bhakti
First of all one acquires bhakti. Bhakti is single-minded devotion to God, like the devotion a wife feels for her husband. It is very difficult to have unalloyed devotion to God. Through such devotion one's mind and soul merge in Him.Then comes bhava, intense love. Through bhava a man becomes speechless. His nerve currents are stilled. Kumbhaka comes by itself. It is like the case of a man whose breath and speech stop when he fires a gun.But prema, ecstatic love, is an extremely rare thing. Chaitanya had that love. When one has prema one forgets all outer things. One forgets the world. One even forgets one's own body, which is so dear to a man.

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #393 on: March 21, 2015, 07:13:13 AM »
The universe and its created beings, and the twenty-four cosmic principles, all exist because God exists. Nothing remains if God is eliminated. The number increases if you put many zeros after the figure one; but the zeros don't have any value if the one is not there.

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #394 on: March 22, 2015, 09:19:43 AM »
After a man has attained samadhi all his actions drop away. All devotional activities, such as worship, japa, and the like, as well as all worldly duties, cease to exist for such a person. At the beginning there is much ado about work. As a man makes progress toward God, the outer display of his work becomes less and less-so much so that he cannot even sing the name and glories of God. (To Shivanath) As long as you were not here at the meeting, people talked a great deal about you and discussed your virtues. But no sooner did you arrive here than all that stopped. Now the very sight of you makes everyone happy. People now simply say, 'Ah! Here is Shivanath Babu.' All other talk about you has stopped.

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #395 on: March 31, 2015, 08:53:12 AM »
'All troubles come to an end when the ego dies.' As long as a trace of 'I-consciousness' remains, one is conscious of difference. Nobody knows what remains after the 'I' disappears. Nobody can express it in words. That which is remains. After the 'I' disappears one cannot say that a part manifests through this man and the rest through another.
Satchidananda is the ocean. The pot of 'I' is immersed in it. As long as the pot exists, the water seems to be divided into two parts: one part inside the pot and the other part outside it. But when the pot is broken there is only one stretch of water. One cannot even say that. Who would say that?"

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #396 on: April 02, 2015, 08:00:29 PM »
I realize that wherever I live I am always in the Ayodhya of Rama. This whole world is Rama's Ayodhya.

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #397 on: April 03, 2015, 08:16:48 AM »
Two things are necessary for the realization of God; faith and self-surrender. Man is ignorant by nature. Errors are natural to him. Can a one-seer pot hold four seers of milk? Whatever path you may follow, you must pray to God with a restless heart. He is the Ruler of the soul within. He will surely listen to your prayer if it is sincere. Whether you follow the ideal of the Personal God or that of the Impersonal Truth, you will realize God alone, provided you are restless for Him. A cake with icing tastes sweet whether you eat it straight or sidewise.

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #398 on: April 03, 2015, 10:01:29 AM »
Chaitanya experienced three states of mind. First, the conscious state, when his mind dwelt on the gross and the subtle. Second, the semi-conscious state, when his mind entered the causal body and was absorbed in the bliss of divine intoxication. Third, the inmost state, when his mind was merged in the Great Cause.
This agrees very well with the five koshas, or 'sheaths', described in the Vedanta. The gross body corresponds to the annamayakosha and the pranamayakosha, the subtle body to the manomayakosha and the vijnanamayakosha, and the causal body to the anandamayakosha. The Mahakarana, the Great Cause, is beyond the five sheaths. When Chaitanya's mind merged in That, he would go into samadhi. This is called the nirvikalpa or jada samadhi.
While conscious of the outer world, Chaitanya sang the name of God; while in the state of partial consciousness, he danced with the devotees; and while in the inmost state of consciousness, he remained absorbed in samadhi.


The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #399 on: April 03, 2015, 10:10:36 AM »
MASTER:(To Mahima) :You explain 'Aum' with reference to 'a', 'u', and 'm' only.
MAHIMA: 'A', 'u', and 'm' mean creation, preservation, and destruction.
MASTER: But I give the illustration of the sound of a gong: 'tom', t-o-m. It is the merging of the Lila in the Nitya: the gross, the subtle, and the causal merge in the Great Cause; waking, dream, and deep sleep merge in Turiya. The striking of the gong is like the falling of a heavy weight into a big ocean. Waves begin to rise: the Relative rises from the Absolute; the causal, subtle, and gross bodies appear out of the Great Cause; from Turiya emerge the states of deep sleep, dream, and waking. These waves arising from the Great Ocean merge again in the Great Ocean. From the Absolute to the Relative, and from the Relative to the Absolute. Therefore I give the illustration of the gong's sound, 'tom'. I have clearly perceived all these things. It has been revealed to me that there exists an Ocean of Consciousness without limit. From It come all things of the relative plane, and in It they merge again. Millions of Brahmandas rise in that Chidakasa and merge in It again. All this has been revealed to me; I don't know, much about what your books say.

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #400 on: April 03, 2015, 10:16:09 AM »
The body consisting of the five gross elements is called the gross body. The subtle body is made up of the mind, the ego, the discriminating faculty, and the mind-stuff. There is also a causal body, by means of which one enjoys the Bliss of God and holds communion with Him. The Tantra calls it the Bhagavati Tanu, the Divine Body. Beyond all these is the Maha-karana, the Great Cause. That cannot be expressed by words.
What is the use of merely listening to words? Do something! What will you achieve by merely repeating the word 'siddhi'? Will that intoxicate you? You will not be intoxicated even if you make a paste of siddhi and rub it all over your body. You must eat some of it. How can a man recognize yarns of different counts, such as number forty and number forty-one, unless he is in the trade? Those who trade in yarn do not find it at all difficult to describe a thread of a particular count. Therefore I say, practice a little spiritual discipline; then you will know all these-the gross, the subtle, the causal, and the Great Cause. While praying to God, ask only for love for His Lotus Feet.


The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #401 on: April 03, 2015, 10:21:33 AM »
That which is the Pure Atman is the Great Cause, the cause of the cause. The gross, the subtle, the causal, and the Great Cause. The five elements are gross. Mind, buddhi, and ego are subtle. Prakriti, the Primal Energy, is the cause of all these. Brahman, Pure Atman, is the Cause of the cause.This Pure Atman alone is our real nature. What is jnana? It is to know one's own Self and keep the mind in It. It is to know the Pure Atman.

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #402 on: April 04, 2015, 07:19:46 PM »
A man must practise some spiritual discipline in order to be able to lead a detached life in the world. It is necessary for him to spend some time in solitude-be it a year, six months, three months, or even one month. In that solitude he should fix his mind on God and pray with a longing heart for love of God. He should also say to himself: 'There is nobody in this world who is my own. Those whom I call my own are here only for two days. God alone is my own. He alone is my all in all. Alas, how shall I realize Him?'
One can live in the world after acquiring love of God. It is like breaking the jack-fruit after rubbing your hands with oil; the sticky juice of the fruit will not smear them. The world is like water and the mind like milk. If you put milk in water it will mix with the water. But first keep the milk in a quiet place and let it turn into curd. Then from the curd extract butter. That butter you may keep in water; it will not mix with the water, but will float on it.


The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #403 on: April 06, 2015, 08:35:09 PM »
By taking off, one by one, the sheaths of a banana tree, one obtains the pith. The sheaths are one thing, and the pith is another. The sheaths are not the pith, and the pith is not the sheaths. But in the end one realizes that the pith cannot exist apart from the sheaths, and the sheaths cannot exist apart from the pith; they are part and parcel of one and the same banana tree. Likewise, it is God who has become the twenty-four cosmic principles; it is He who has become man.

The Gospel of Sri Ramakrishna

Ravi.N

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Re: Teachings of Sri Ramakrishna
« Reply #404 on: April 07, 2015, 08:14:13 AM »
Maya is nothing but the egotism of the embodied soul. This egotism has covered everything like a veil. 'All troubles come to an end when the ego dies.' If by the grace of God a man but once realizes that he is not the doer, then he at once becomes a Jivanmukta. Though living in the body, he is liberated. He has nothing else to fear.
This maya, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If by the grace of the guru one's ego vanishes, then one sees God.


The Gospel of Sri Ramakrishna