Tuesday, May 30, 2017

Sri Ramakrishna on God with form and formless Brahman Satchidananda

Sri Ramakrishna went with the devotees to the northeast verandah of his room. Among them was a householder from the village of Dakshineswar, who studied Vedanta philosophy at home. He had been discussing Om with Kedar before the Master. He said, "This Eternal Word, the Anahata Sabda, is ever present both within and outside."

Sri Ramakrishna: "But the Word is not enough. There must be something indicated by the Word. Can your name alone make me happy? Complete happiness is not possible for me unless I see you."

Devotee: "That Eternal Word itself is Brahman."

Sri Ramakrishna (to Kedar): "Oh, don't you understand? He upholds the doctrine of the rishis of olden times. They once said to Rama: 'O Rama, we know You only as the son of Dasaratha. Let sages like Bharadvaja worship You as God Incarnate. We want to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute.' At these words Rama smiled and went away." 

Kedar: "Those rishis could not recognize Rama as an Incarnation of God. They must have been fools."

Sri Ramakrishna (seriously): "Please don't say such a thing. People worship God according to their tastes and temperaments. The mother cooks the same fish differently for her children, that each one may have what suits his stomach. For some she cooks the rich dish of pilau. But not all the children can digest it. For those with weak stomachs she prepares soup. Some, again, like fried fish or pickled fish. It depends on one's taste.

"The rishis followed the path of jnana. Therefore they sought to realize Brahman, the Indivisible Existence-Knowledge-Bliss Absolute. But those who follow the path of devotion seek an Incarnation of God, to enjoy the sweetness of bhakti. The darkness of the mind disappears when God is realized. In the Purana it is said that it was as if a hundred suns were shining when Rama entered the court. Why, then, weren't the courtiers burnt up? It was because the brilliance of Rama was not like that of a material object. As the lotus blooms when the sun rises, so the lotus of the heart of the people assembled in the court burst into blossom."

As Sri Ramakrishna uttered these words, standing before the devotees, he suddenly fell into an ecstatic mood. His mind was withdrawn from external objects. No sooner did he say, "the lotus of the heart burst into blossom", than he went into deep samadhi. He stood motionless, his countenance beaming and his lips parted in a smile.

After a long time he returned to the normal consciousness of the world. He drew a long breath and repeatedly chanted the name of Rama, every word showering nectar into the hearts of the devotees. Sri Ramakrishna sat down, the others seating themselves around him.

Sri Ramakrishna (to the devotees): "Ordinary people do not recognize the advent of an Incarnation of God. He comes in secret. Only a few of His intimate disciples can recognize Him. That Rama was both Brahman Absolute and a perfect Incarnation of God in human form was known only to twelve rishis. The other sages said to Him, 'Rama, we know You only as Dasaratha's son.' 

"Can everyone comprehend Brahman, the Indivisible Existence-Knowledge-Bliss Absolute? He alone has attained perfect love of God who, having reached the Absolute, keeps himself in the realm of the Relative in order to enjoy the divine lila. A man can describe the ways and activities of the Queen (Queen Victoria.) if he has previously visited her in England. Only then will his description of the Queen be correct. Sages like Bharadvaja adored Rama and said: 'O Rama, You are nothing but the Indivisible Satchidananda. You have appeared before us as a human being, but You look like a man because You have shrouded Yourself with Your own maya.' These rishis were great devotees of Rama and had supreme love for God."

Source: Gospel of Sri Ramakrishna

Saturday, April 22, 2017

ChatuH Sloki Bhagavat - Gujarati



।। श्री गुरुवे नमः ।। 
।। श्री कृष्ण परब्रह्मर्पणमस्तुः ।। 
।। श्री चतुः श्लोकि भागवत् ।।
ચતુઃ સ્લોકી ભાગવત્ - સસ્તુ સાહિત્ય


શ્રી ભગવાન બોલ્યા: હું તમને અનુભવ અને ભક્તિથી યુક્ત પરમ ગુહ્ય જ્ઞાન તથા તેનાં સાધનો કહું છું, તે તમે ગ્રહણ કરો; તેમ જ હું જેવા સ્વરૂપવાળો, જેવી સત્તાવાળો અને જેવાં રૂપ, ગુણ તથા કર્મવાળો છું, તે સર્વનું તાત્ત્વિક જ્ઞાન તમને મારી કૃપાથી પ્રાપ્ત થાઓ (તે જ્ઞાન આ પ્રમાણે છે:) સૃષ્ટિની પૂર્વે હું જ હતો, બીજુ જે સ્થૂળ, સૂક્ષ્મ, અને એ બન્નેનું જે કારણ માયા છે તે કંઈ ન હતું (કેમ કે તે વખતે માયા પણ અંતર્મુખપણે મારામાં લીન હતી), સૃષ્ટિની પછી પણ હું જ રહું છું. જે આ જગત દેખાય છે તે પણ હું જ છું અને પ્રલય પછી તે જે બાકી રહે છે તે પણ હું જ છું, જે વાસ્તવિક વસ્તુ નથી તે પણ જે આત્મારૂપ આશ્રયને લીધે જણાય છે અને જે વાસ્તવિક વસ્તુ નથી  જણાતી, તેને મારી માયા જાણવી. જેમ ચંદ્ર એક જ છે, તો પણ નેત્રના વિકારને લીધે બે હોય એવો આભાસ થાય છે. અને રાહુ ગ્રહમંડળમાં રહેલો છે તો પણ દેખાતો નથી. જેમ પાંચ મહાભૂતો નાનામોટા પ્રત્યેક ભૌતિક પદાર્થમાં સૃષ્ટિની પછી દાખલ થયેલાં છે. (કેમ કે તે તે પદાર્થોમાં તેઓ દેખાય છે) અને દાખલ થયેલાં પણ નથીં; (કેમ કે સૃષ્ટિ પહેલાં જ કારણસ્વરૂપે તે મહાભૂતો તે તે ભૌતિક પદાર્થોમાં રહેલાં જ છે) તેમ હું પણ તે તે મહાભૂતોમાં અને સર્વ ભૌતિક પદાર્થોમાં રહ્યો છું, છતાં નથી પણ રહ્યો. આવી મારી સર્વત્ર સ્થિતિ છે. આત્માનું તાત્વિક સ્વરૂપ જાણવા ઇચ્છતા પુરુષે એટલું જ જાણવાનું બસ છે કે જે વસ્તુ અન્વય અને વ્યતિરેકથી [] સર્વ સ્થળે સર્વદા છે તે જ આત્મા છે. તમે મારા આ મતને સારી રીતે એકાગ્ર ચિત્તે અનુસરો, જેથી તમે પ્રત્યેક કલ્પની ભિન્ન ભિન્ન સૃષ્ટિમાં મોહ પામશો નહિ

[] અન્વય અને વ્યતિરેક તે આ પ્રમાણે દરેક કર્યમાં કારણસ્વરૂપે રહેવું તે અન્વય છે અને કારણ અવસ્થામાં તે તે કર્યોથી જુદા થવું તે વ્યતિરેક છે; અર્થાત્ જાગ્રત આદિ અવસ્થામાં તે તે અવસ્થાના સાક્ષીરૂપ આત્માનો અન્વય છે અને સમાધિ વગેરેમાં જાગ્રત, સ્વપ્ન તથા સુષુપ્તિથી વ્યતિરેક છે. – શ્રીધર સ્વામી

।। ईति श्री भगवानव्यासकृत चतुः श्लोकि भागवत् सम्पूर्णम् ।।
।। हरि ॐ ।।

Sunday, January 15, 2017

Why doesn't God free us from the world?

About nine o'clock in the morning the Master was seated in his room with Rakhal, M., and a few other devotees. It was the day of the new moon. As usual with him on such days, Sri Ramakrishna entered again and again into communion with the Divine Mother. He said to the devotees: "God alone exists, and all else is unreal. The Divine Mother has kept all deluded by Her maya. Look at men. Most of them are entangled in worldliness. They suffer so much, but still they have the same attachment to 'woman and gold'. The camel eats thorny shrubs, and blood gushes from its mouth. Camel thinks it has extracted juice from plant and will continue to chew thorns. The more it chews, more blood flows, still camel keeps eating thorns. While suffering pain at the time of delivery, a woman says, 'Ah' I shall never go to my husband again.' But afterwards she forgets.

"The truth is that no one seeks God. There are people who eat the prickly leaves of the pineapple and not the fruit."

Devotee: "Thakur ji, why has God put us in the world?"

Sri Ramakrishna: "The world is the field of action. Through action one acquires knowledge. The guru instructs the disciple to perform certain works and refrain from others. Again, he advises the pupil to perform action without desiring the result. The impurity of the mind is destroyed through the performance of duty. It is like getting rid of a disease by means of medicine, under the instruction of a competent physician.

"Why doesn't God free us from the world? Ah, He will free us when the disease is cured. He will liberate us from the world when we are through with the enjoyment of 'woman and gold'. Once a man registers his name in the hospital, he cannot run away. The doctor will not let him go away unless his illness is completely cured."

Source: Gospel of Sri Ramakrishna

Sri Ramakrishna: Sanyasi is a world teacher

Sri Ramakrishna: The sannyasi must observe very strict discipline. He must not look even at the picture of a woman. But this rule doesn't apply to householders. An aspirant should not associate with a woman, even though she is very much devoted to God. A sannyasi, even though he may have subdued his passions, should follow this discipline to set an example to householders.
Worldly people learn renunciation by seeing the complete renunciation of a monk; otherwise they sink more and more. A sannyasi is a world teacher.

Source: Gospel of Sri Ramakrishna

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