Author Topic: Master on Brahman / Sat-chid-ananda / Supreme Self  (Read 1807 times)

sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Master on Brahman / Sat-chid-ananda / Supreme Self
« on: January 18, 2013, 08:02:15 AM »
Starting this thread to capture and share everything that Sri Ramakrishna Bhagawan expounded using these words.

Sri Ramakrishna's conversation now turned to the Knowledge of Brahman.

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

"What Brahman is cannot he described. All things in the world – the Vedas, the Puranas, the Tantras, the six systems of philosophy – have been defiled, like food that has been touched by the tongue, for they have been read or uttered by the tongue. Only one thing has not been defiled in this way, and that is Brahman. No one has ever been able to say what Brahman is."

VIDYASAGAR (to his friends): "Oh! That is a remarkable statement. I have learnt something new today."

MASTER: "A man had two sons. The father sent them to a preceptor to learn the Knowledge of Brahman. After a few years they returned from their preceptor's house and bowed low before their father. Wanting to measure the depth of their knowledge of Brahman, he first questioned the older of the two boys. 'My child,' he said, 'You have studied all the scriptures. Now tell me, what is the nature of
Brahman?' The boy began to explain Brahman by reciting various texts from the Vedas. The father did not say anything. Then he asked the younger son the same question. But the boy remained silent and stood with eyes cast down. No word escaped his lips. The father was pleased and said to him: 'My child, you have understood a little of Brahman. What It is cannot be expressed in words.'




Salutations to MASTER

-Sanjay
« Last Edit: January 18, 2013, 08:10:54 AM by sanjaya_ganesh »
Salutations to Bhagawan

sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #1 on: January 18, 2013, 08:09:16 AM »
Parable of ant and sugar hill

"Men often think they have understood Brahman fully. Once an ant went to a hill of sugar. One grain filled its stomach. Taking another grain in its mouth it started homeward. On its way it thought, 'Next time I shall carry home the whole hill.' That is the way shallow minds think. They don't know that Brahman is beyond one's words and thought. However great a man may be, how much can he know of
Brahman
? Sukadeva and sages like him may have been big ants; but even they could carry at the utmost eight or ten grains of sugar!
"As for what has been said in the Vedas and the Puranas, do you know what it is like? Suppose a man has seen the ocean, and somebody asks him, 'Well, what is the ocean like?' The first man opens his mouth as wide as he can and says: 'What a sight! What tremendous waves and sounds!' The description of Brahman in the sacred books is like that. It is said in the Vedas that Brahman is of the nature of Bliss – It is Satchidananda.

"Suka and other sages stood on the shore of this Ocean of Brahman and saw and touched the water. According to one school of thought they never plunged into it. Those who do, cannot come back to the world again.




This was a nuclear bomb to me personally - just this one snippet when I first read it. I realized my mistake that I relied too much on scriptures and knew they dont even touch the tip of the ice berg as Master says here. Alas! I can only be silent now - wondering about the nature of Supreme Self. Somehow all arguments and debates and all that zeal read and learn more and more -  just vanished - may be at least even temporarily... and only the continuous background "humming" of that Supreme remains...

Sanjay.
« Last Edit: January 18, 2013, 08:14:28 AM by sanjaya_ganesh »
Salutations to Bhagawan

sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #2 on: January 18, 2013, 09:45:41 AM »
Parable of salt doll

"In samadhi one attains the Knowledge of Brahman – one realizes Brahman. In that state reasoning stops altogether, and man becomes mute. He has no power to describe the nature of Brahman. "Once a salt doll went to measure the depth of the ocean. (All laugh.) It wanted to tell others how deep the water was. But this it could never do, for no sooner did it get into the water than it melted. Now who was there to report the ocean's depth?"

A DEVOTEE: "Suppose a man has obtained the Knowledge of Brahman in samadhi. Doesn't he speak any more?"

MASTER: "Sankaracharya2 retained the 'ego of Knowledge' in order to teach others. After the vision of Brahman a man becomes silent. He reasons about It as long as he has not realized It. If you heat butter in a pan on the stove, it makes a sizzling sound as long as the water it contains has not dried up. But when no trace of water is left the clarified butter makes no sound. If you put an uncooked cake of
flour in that butter it sizzles again. But after the cake is cooked all sound stops. Just so, a man established in samadhi comes down to the relative plane of consciousness in order to teach others, and then he talks about God. "The bee buzzes as long as it is not sitting on a flower. It becomes silent when it begins to sip the honey. But sometimes, intoxicated with the honey, it buzzes again. "An empty pitcher makes a gurgling sound when it is dipped in water. When it fills up it becomes silent. (All laugh.) But if the water is poured from it into another pitcher, then you will hear the sound again. (Laughter.)



-Sanjay.
Salutations to Bhagawan

Ravi.N

  • Hero Member
  • *****
  • Posts: 4017
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #3 on: January 18, 2013, 10:36:11 AM »
sanjaya,
I am delighted to see you diving deep into the Kathamrita.Sri Ramakrishna's expressions founded on his direct realization of Truth and untinged by any sort of book learning are still echoed by the upanishads and the Gita.

Quote
"The first man opens his mouth as wide as he can and says: 'What a sight! What tremendous waves and sounds!' The description of Brahman in the sacred books is like that"

The Taittriya upanishad says and sounds exactly this:Haaa vu!haaa vu!haaa vu...!ahamannam!ahamannam!ahamannam! ahamanaadoh oh,ahamanaadoh oh,ahamannadaha!
He who has done veda parayana or listened to this will immediately recognize this passage in the Taittriya!This again is captured in a slightly different way by AndAL's tiruppavai verse 8-she says:'devaadhi devanai chenRunaam sEviththaal AvAvenRu ArAyndhu aruLElOrempAvAy.
-If we go to the Lord of Lords,he would say "AvA" and enquire and bless us with his abundant Grace.
Like this,if we care to find parallels in the scriptures,it will be there,but the Master has the inimitable way of expressing deep truths.
Thanks very much.
Namaskar.


sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #4 on: January 18, 2013, 10:45:38 AM »
Ravi - Thanks for that wonderful related quote from Taittiriya Upanishad.



Contd...

Rishis of ancient India

"The rishis of old attained the Knowledge of Brahman. One cannot have this so long as there is the slightest trace of worldliness. How hard the rishis laboured! Early in the morning they would go away from the hermitage, and would spend the whole day in solitude, meditating on Brahman. At night they would return to the hermitage and eat a little fruit or roots. They kept their minds aloof from the
objects of sight, hearing, touch, and other things of a worldly nature. Only thus did they realize Brahman as their own inner consciousness. But in the Kaliyuga, man, being totally dependent on food for life, cannot altogether shake off the idea that he is the body. In this state of mind it is not proper for him to say, 'I am He.' When a man does all sorts of worldly things, he should not say, 'I am Brahman.' Those who cannot give up attachment to worldly things, and who find no means to shake off the feeling of 'I', should rather cherish the idea 'I am God's servant; I am His devotee.' One can also realize God by following the path of devotion.


Brahman and Sakti are identical
After a time Sri Ramakrishna showed signs of regaining the normal state. He drew a deep breath and said with a smile: "The means of realizing God are ecstasy of love and devotion – that is, one must love God. He who is Brahman is addressed as
the Mother.
                He it is, says Ramprasad, that I approach as Mother;
                But must I give away the secret, here in the market-place?
                From the hints I have given, O mind, guess what that Being is!

Ramprasad asks the mind only to guess the nature of God. He wishes it to understand that what is called Brahman in the Vedas is addressed by Him as the Mother. He who is attributeless also has attributes. He who is Brahman is also Sakti. When thought of as inactive, He is called Brahman, and when thought of as the Creator, Preserver, and Destroyer, He is called the Primordial Energy, Kali."Brahman and Sakti are identical, like fire and its power to bum. When we talk of fire we automatically mean also its power to burn. Again, the fire's power to burn implies the fire itself. If you accept the one you must accept the other. Brahman alone is addressed as the Mother. This is because a mother is an object of great love. One is able to realize God just through love. Ecstasy of feeling, devotion, love, and faith – these are the means.



-Sanjay
« Last Edit: January 18, 2013, 10:52:04 AM by sanjaya_ganesh »
Salutations to Bhagawan

sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #5 on: January 18, 2013, 01:16:24 PM »
Brahman and Divine Incarnations

"The jnanis think of God without form. They don't accept the Divine Incarnation. Praising Sri Krishna, Arjuna said, 'Thou art Brahman Absolute.' Sri Krishna replied, 'Follow Me, and you will know whether or not I am Brahman Absolute.' So saying, Sri Krishna led Arjuna to a certain place and asked him what he saw there. 'I see a huge tree,' said Arjuna, 'and on it I notice fruits hanging like clusters of
blackberries.' Then Krishna said to Arjuna, 'Come nearer and you will find that these are not clusters of blackberries, but clusters of innumerable Krishnas like Me, hanging from the tree.' In other words, Divine Incarnations without number appear and disappear on the tree of the Absolute Brahman.

"Kavirdas was strongly inclined to the formless God. At the mention of Krishna's name he would say: 'Why should I worship Him? The gopis would clap their hands while He performed a monkey dance.' (With a smile) But I accept God with form when I am in the company of people who believe in that ideal, and I also agree with those who believe in the formless God."

M. (smiling): "You are as infinite as He of whom we have been talking. Truly, no one can fathom your depth."

MASTER (smiling): "Ah! I see you have found it out. Let me tell you one thing. One should follow various paths. One should practise each creed for a time. In a game of satrancha a piece can't reach the centre square until it completes the circle; but once in the square it can't be overtaken by any other piece."



-Sanjay
Salutations to Bhagawan

sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #6 on: January 19, 2013, 07:58:11 AM »
Harmless ego

MASTER: "Only the ego that is attached to 'woman and. gold' is harmful. But the ego that feels it is the servant of God does no harm to anybody. Neither does the ego of a child, which is not under the control of any guna. One moment children quarrel, and the next moment they are on friendly terms. One moment they build their toy houses with great care, and immediately afterwards they knock them down. There is no harm in the 'I-consciousness' that makes one feel oneself to be a child of God or His servant. This ego is really no ego at all. It is like sugar candy, which is not like other sweets. Other sweets make one ill; but sugar candy relieves acidity. Or take the case of Om. It is unlike other sounds.

With this kind of ego one is able to love Satchidananda. It is impossible to get rid of the ego. Therefore it should be made to feel that it is the devotee of God, His servant. Otherwise, how can one live? How intense was the love of the gopis for Sri Krishna!

Reality includes both Absolute and universe

MASTER: "But do you know my attitude? I accept both, the Nitya and the Lila. Doesn't God exist if one looks around with eyes open? After realizing Him, one knows that He is both the Absolute and the universe. It is He who is the Indivisible Satchidananda. Again, it is He who has become the universe and its living beings.


MASTER (to Trailokya): "Why all this bother about infinity? If I want to touch you, must I touch your entire body? If you want to bathe in the Ganges, must you touch the whole river from Hardwar down to the ocean?

'All troubles come to an end when the ego dies.' As long as a trace of 'Iconsciousness' 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?"



Sanjay
« Last Edit: January 19, 2013, 08:04:00 AM by sanjaya_ganesh »
Salutations to Bhagawan

sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #7 on: January 19, 2013, 01:02:59 PM »
Nature of Brahman

The pundit was a follower of the path of jnana. The Master was explaining this path to him. He said: "Nitya and Lila are the two aspects of one and the same Reality. He who is the Indivisible Satchidananda has assumed different forms for the sake of His Lila." As he described the nature of the Ultimate Reality the Master every now and then became unconscious in samadhi. While he talked he was
intoxicated with spiritual fervour. He said to the pundit: "My dear sir, Brahman is immutalble and immovable, like Mount Sumeru. But He who is 'immovable' can also 'move'."


MASTER (to the pundit): "There are many scriptures like the Vedas. But one cannot realize God without austerity and spiritual discipline. 'God cannot be found in the six systems, the Vedas, or the Tantra.' "But one should learn the contents of the scriptures and then act according to their injunctions. A man lost a letter. He couldn't remember where he had left it. He began to search for it with a lamp. After two or three people had searched, the letter was at last found. The message in the letter was: 'Please send us five seers
of sandesh and a piece of wearing-cloth.' The man read it and then threw the letter away. There was no further need of it; now all he
had to do was to buy the five seers of sandesh and the piece of cloth.


-Sanjay
Salutations to Bhagawan

sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #8 on: January 19, 2013, 04:36:25 PM »

"After the realization of God, how far below lie the Vedas, the Vedanta, the Purana, the Tantra! (To Hazra) I cannot utter the word 'Om' in samadhi. Why is that? I cannot say 'Om' unless I come down very far from the state of samadhi.


"But lila is by no means the last word. Passing through all these states, I said to the Divine Mother: 'Mother, in these states there is separation. Give me a state where there is no separation.' Then I remained for some time absorbed in the Indivisible Satchidananda. I removed the pictures of the gods and goddesses from my room. I began to perceive God in all beings. Formal worship dropped away. You
see that bel-tree. I used to go there to pluck its leaves. One day, as I plucked a leaf, a bit of the bark came off. I found the tree full of Consciousness. I felt grieved because I had hurt the tree. One day I tried to pluck some durva grass, but I found I couldn't do it very well. Then I forced myself to pluck it.

[/i]
Sanjay
Salutations to Bhagawan

sanjaya_ganesh

  • Hero Member
  • *****
  • Posts: 859
    • View Profile
Re: Master on Brahman / Sat-chid-ananda / Supreme Self
« Reply #9 on: January 20, 2013, 06:34:05 AM »
Meaning of Om
Sri Ramakrishna then explained the sacred Word "Om" and the true Knowledge of Brahman and the state of mind after the attainment of Brahmajnana.

MASTER: "The sound Om is Brahman. The rishis and sages practised austerity to realize that Sound-Brahman. After attaining perfection one hears the sound of this eternal Word rising spontaneously from the navel. " 'What will you gain', some sages ask, 'by merely hearing this sonnd?' You hear the roar of the ocean from a distance. By following the roar you can reach the ocean. As long as there is the roar, there must also be the ocean. By following the trail of Om you attain Brahman, of which the Word is the symbol. That Brahman has
been described by the Vedas as the ultimate goal. But such vision is not possible as long as you are conscious of your ego. A man realizes Brahman only when he feels neither 'I' nor 'you', neither 'one' nor 'many'.




Sanjay
Salutations to Bhagawan