Sri Ramakrishna: "I am the machine and God is the Operator. I act as He makes me act. I speak as He makes me speak.
"It is like the cast-off leaf before a gale; sometimes it is blown to a good place and sometimes into the gutter, according to the direction of the wind.
"As the weaver said in the story: 'The robberv was committed by the will of Rama, I was arrested by the police by the will of Rama, and again, by the will of Rama, I was set free.'
"Hanuman once said to Rama: 'O Rama, I have taken refuge in Thee. Bless me that I may have pure devotion to Thy Lotus Feet and that I may not be caught in the spell of Thy world-bewitching maya.'
"Once a dying bullfrog said to Rama: 'O Rama, when caught bv a snake I cry for Your protection. But now I am about to die, struck by Your arrow. Hence I am silent.'
"I used to see God directly with these very eyes, just as I see you. Now I see divine visions in trance.
"After realizing God a man becomes like a child. One acquires the nature of the object one meditates upon. The nature of God is like that of a child. As a child builds up his toy house and then breaks it down, so God acts while creating, preserving, and destroying the universe. Further, as the child is not under the control of any guna, so God is beyond the three gunas — sattva, rajas, and tamas. That is why paramahamsas keep five or ten children with them, that they may assume their nature."
(To Prankrishna) "Brahman and Sakti are inseparable. Unless you accept Sakti, you will find the whole universe unreal — 'I', you', house, buildings, and family. The world stands solid because the Primordial Energy stands behind it. If there is no supporting pole, no framework can be made, and without the framework there can be no beautiful image of Durga.
"Without giving up worldliness a man cannot awaken his spiritual consciousness, nor can he realize God. He cannot but be a hypocrite as long as he has even a trace of worldly desire. God cannot be realized without guilelessness.
Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual discipline in the Kaliyuga."
Prankrishna: "Yes, sir. It is said in the Mahanirvana Tantra: 'O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and compassionate.'"
Sri Ramakrishna: "Yes. But these ideas must be assimilated."
Keep your raft, says Ramprasad, afloat on the sea of life,
Drifting up with the flood-tide, drifting down with the ebb.
"It is like the cast-off leaf before a gale; sometimes it is blown to a good place and sometimes into the gutter, according to the direction of the wind.
"As the weaver said in the story: 'The robberv was committed by the will of Rama, I was arrested by the police by the will of Rama, and again, by the will of Rama, I was set free.'
"Hanuman once said to Rama: 'O Rama, I have taken refuge in Thee. Bless me that I may have pure devotion to Thy Lotus Feet and that I may not be caught in the spell of Thy world-bewitching maya.'
"Once a dying bullfrog said to Rama: 'O Rama, when caught bv a snake I cry for Your protection. But now I am about to die, struck by Your arrow. Hence I am silent.'
"I used to see God directly with these very eyes, just as I see you. Now I see divine visions in trance.
"After realizing God a man becomes like a child. One acquires the nature of the object one meditates upon. The nature of God is like that of a child. As a child builds up his toy house and then breaks it down, so God acts while creating, preserving, and destroying the universe. Further, as the child is not under the control of any guna, so God is beyond the three gunas — sattva, rajas, and tamas. That is why paramahamsas keep five or ten children with them, that they may assume their nature."
(To Prankrishna) "Brahman and Sakti are inseparable. Unless you accept Sakti, you will find the whole universe unreal — 'I', you', house, buildings, and family. The world stands solid because the Primordial Energy stands behind it. If there is no supporting pole, no framework can be made, and without the framework there can be no beautiful image of Durga.
"Without giving up worldliness a man cannot awaken his spiritual consciousness, nor can he realize God. He cannot but be a hypocrite as long as he has even a trace of worldly desire. God cannot be realized without guilelessness.
Cherish love within your heart; abandon cunning and deceit:
Through service, worship, selflessness, does Rama's blessed vision come.
Even those engaged in worldly activities, such as office work or business, should hold to the truth. Truthfulness alone is the spiritual discipline in the Kaliyuga."
Prankrishna: "Yes, sir. It is said in the Mahanirvana Tantra: 'O Goddess, this religion enjoins it upon one to be truthful, self-controlled, devoted to the welfare of others, unagitated, and compassionate.'"
Sri Ramakrishna: "Yes. But these ideas must be assimilated."
Sri Ramakrishna: "The more you advance toward God, the less you will see of His glories and grandeur. The aspirant at first has a vision of the Goddess with ten arms; (The allusion is to the image of Durga.) there is a great display of power in that image. The next vision is that of the Deity with two arms; there are no longer ten arms holding various weapons and missiles. Then the aspirant has a vision of Gopala, in which there is no trace of power. It is the form of a tender child. Beyond that there are other visions also. The aspirant then sees only Light."
"Reasoning and discrimination vanish after the attainment of God and communion with Him in samadhi. How long does a man reason and discriminate? As long as he is conscious of the manifold, as long as he is aware of the universe, of embodied beings, of 'I' and you'. He becomes silent when he is truly aware of Unity. This was the case with Trailanga Swami. (A noted monk of Benares whom the Master once met. The Swami observed a vow of silence.) "
"Have you watched a feast given to the brahmins? At first there is a great uproar. But the noise lessens as their stomachs become more and more filled with food. When the last course of curd and sweets is served, one hears only the sound 'soop, soop' as they scoop up the curd in their hands. There is no other sound. Next is the stage of sleep — samadhi. There is no more uproar. "
"Reasoning and discrimination vanish after the attainment of God and communion with Him in samadhi. How long does a man reason and discriminate? As long as he is conscious of the manifold, as long as he is aware of the universe, of embodied beings, of 'I' and you'. He becomes silent when he is truly aware of Unity. This was the case with Trailanga Swami. (A noted monk of Benares whom the Master once met. The Swami observed a vow of silence.) "
"Have you watched a feast given to the brahmins? At first there is a great uproar. But the noise lessens as their stomachs become more and more filled with food. When the last course of curd and sweets is served, one hears only the sound 'soop, soop' as they scoop up the curd in their hands. There is no other sound. Next is the stage of sleep — samadhi. There is no more uproar. "
Gospel of Sri Ramakrishna
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