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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 659-660
Chapter 33: WITH VARIOUS DEVOTEES

“Only those who have developed raga-bhakti for God may be called His sincere devotees. God becomes responsible for them. If you enter your name in a hospital register, the doctor will not discharge you until you are cured. Those who are held by God have nothing to fear. The son who holds to his father, while walking along the narrow ridge of a paddy-field, may slip if he absent-mindedly lets go his father’s hand; but if the father holds the son by the hand, there is no such danger.

“Is there anything that is impossible for faith? And a true devotee has faith in everything: the formless Reality, God with form, Rama, Krishna, and the Divine Mother.

“Once, while, going to Kamarpukur, I was overtaken by a storm. I was in the middle of a big meadow. The place was haunted by robbers. I began to repeat the names of all the deities: Rama, Krishna, and Bhagavati. I also repeated the name of Hanuman. I chanted the names of them all. What does that mean? Let me tell you. While the servant is counting out the money to purchase supplies, he says, These pennies are for potatoes, these for egg-plants, these for fish.’ He counts the money separately, but after the list is completed, he puts the coins together.

“When one develops love of God, one likes to talk only of God. If you love a person, you love to talk and hear about him. A worldly person’s mouth waters while he talks about his son. If someone praises his son, he will at once say to the boy, ‘Go and get some water for your uncle to wash his feet.’

“Those who love pigeons are highly pleased if you praise pigeons before them. But if you speak ill of pigeons, they will at once exclaim, ‘Has anyone in your line for fourteen generations ever raised pigeons?'”

Sri Ramakrishna now addressed Mahimacharan, who was a householder.

MASTER: “What need is there of renouncing the world altogether? It is enough if you can rid yourself of attachment. But you must have sadhana; you have to fight the sense-organs.

“It is a great advantage to fight from inside a fort. You get much help from the fort. The world is the place for enjoyment. After enjoying different things, you should give them up one by one. Once I had a desire to put a gold chain around my waist. I obtained one at last and put it on, but I had to take it off immediately.

“Once I ate some onion.8 (8 The onion is considered a rajasic food and not conducive to spiritual life.) While eating it I discriminated, ‘O mind, this is onion.’ Then I moved it to different places in my mouth and at last spat it out.”

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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 375
Chapter 18: M AT DAKSHINEXWAR (II)

JAYGOPAL: “How does one receive the grace of God?”

MASTER: “Constantly you have to chant the name and glories of God and give up worldly thoughts as much as you can. With the greatest effort you may try to bring water into your field for your crops, but it may all leak out through holes in the ridges. Then all your efforts to bring the water by digging a canal will be futile.

“You will feel restless for God when your heart becomes pure and your mind free from attachment to the things of the world. Then alone will your prayer reach God. A telegraph wire cannot carry messages if it has a break or some other defect.

“I used to cry for God all alone, with a longing heart. I used to weep, ‘O God, where art Thou?’ Weeping thus, I would lose all consciousness of the world. My mind would merge in the Mahavayu.

“How can one attain yoga? By completely renouncing attachment to worldly things. The mind must be pure and without blemish, like the telegraph wire that has no defect.

“One must not cherish any desire whatever. The devotion of a man who has any desire is selfish. But desireless devotion is love for its own sake. You may love me or not, but I love you: this is love for its own sake.

“The thing is that one must love God. Through intense love one attains the vision of Him. The attraction of the husband for the chaste wife, the attraction of the child for its mother, the attraction of worldly possessions for the worldly man-when a man can blend these three into one, and direct it all to God, then he gets the vision of God.”

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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 345
Chapter 16: WITH THE DEVOTEES AT DAKSHINESWAR (II)

M: “Is the world unreal?”

MASTER: “Why should it be unreal? What you are asking is a matter for philosophical discussion.

“In the beginning, when a man reasons following the Vedantic method of ‘Not this, not this’, he realizes that Brahman is not the living beings, not the universe, not the twenty-four cosmic principles. All these things become like dreams to him. Then comes the affirmation of what has been denied, and he feels that God Himself has become the universe and all living beings.

“Suppose you are climbing to the roof by the stairs. As long as you are aware of the roof, you are also aware of the stairs. He who is aware of the high is also aware of the low. But after reaching the roof you realize that the stairs are made of the same materials-brick, lime, and brick-dust-as the roof.

“Further, I have given the illustration of the bel-fruit. Both changeability and unchangeability belong to one and the same Reality.

“The ego cannot be done away with. As long as ‘I-consciousness’ exists, living beings and the universe must also exist. After realizing God, one sees that, it is He Himself who has become the universe and the living beings. But one cannot realize this by mere reasoning.

“Śiva has two states of mind. First, the state of samadhi, when He is transfixed in the Great Yoga. He is then Atmarama, satisfied in the Self. Second, the state when He descends from samadhi and keeps a trace of ego. Then He dances about, chanting, ‘Rama, Rama!'”

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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 363-364
Chapter 17: M. AT DAKSHINESWAR (I)

“A man is able to see God as soon as he gets rid of ego and other limitations. He sees God as soon as he is free from such feelings as ‘I am a scholar’, ‘I am the son of such and such a person’, ‘I am wealthy’, ‘I am honourable’, and so forth.

” ‘God alone is real and all else unreal; the world is illusory’-that is discrimination. One cannot assimilate spiritual instruction without discrimination.

“Through the practice of spiritual discipline one attains perfection, by the grace of God. But one must also labour a little. Then one sees God and enjoys bliss. If a man hears that a jar filled with gold is buried at a certain place, he rushes there and begins to dig. He sweats as he goes on digging. After much digging he feels the spade strike something. Then he throws away the spade and looks for the jar. At the sight of the jar he dances for joy. Then he takes up the jar and pours out the gold coins. He takes them into his hand, counts them, and feels the ecstasy of joy. Vision-touch-enjoyment. Isn’t it so?”

M: “Yes, sir.”

The Master was silent a moment and then went on.

MASTER: “Those who are my own will come here even if I scold them. Look at Narendra’s nature! At first he used to abuse my Mother Kali very much. One day I said to him sharply, ‘Rascal! Don’t come here any more.’ He slowly left the room and prepared a smoke. He who is one’s own will not be angry even if scolded. What do you say?”

M: “That is true, sir.”

MASTER: “Narendra is perfect from his very birth. He is devoted to the ideal of the formless God.”

M. (smiling): “Whenever he comes here he brings along great excitement.”

Sri Ramakrishna smiled and said, “Yes, excitement indeed.”

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Shri Ramakrushna Kathamrut

Sri Sri Thakur’s Teachings from The Gospel of Sri Ramakrishna

Today’s Page: 215-216
Chapter 10: THE MASTER WITH THE BRAHMO DEVOTEES (II)

SRI RAMAKRISHNA paid a visit to Benimadhav Pal’s garden house at Sinthi, near Calcutta, on the occasion of the semi-annual festival of the Brahmo Samaj. Many devotees of the Samaj were present and sat around the Master. Now and then some of them asked him questions.

A BRAHMO DEVOTEE: “Sir, what is the way?”

MASTER: “Attachment to God, or, in other words, love for Him. And secondly, prayer.”

BRAHMO DEVOTEE: “Which one is the way-love or prayer?”

MASTER: “First love, and then prayer.”

The Master sang:

Cry to your Mother Syama with a real cry, O mind!
And how can She hold Herself from you?
How can Syama stay away? . . .

Continuing, the Master said: “And one must always chant the name and glories of God and pray to Him. An old metal pot must be scrubbed every day. What is the use of cleaning it only once? Further, one must practise discrimination and renunciation; one must be conscious of the unreality of the world.”

BRAHMO: “Is it good to renounce the world?”

MASTER: “Not for all. Those who have not yet come to the end of their enjoyments should not renounce the world. Can one get drunk on two annas’ worth of wine?”

BRAHMO: “Then should they lead a worldly life?”

MASTER: “Yes, they should try to perform their duties in a detached way. Before you break the jack-fruit open, rub your hands with oil, so that the sticky milk will not smear them. The maidservant in a rich man’s house performs all her duties, but her mind dwells on her home in the country. This is an example of doing duty in a detached way. You should renounce the world only in mind. But a sannyāsi should renounce the world both inwardly and outwardly.”

BRAHMO: “What is the meaning of the ‘end of enjoyments’?”

MASTER: “I mean the enjoyment of ‘woman and gold’. It is risky to put a typhoid patient in a room where pitchers of water and jugs of pickled tamarind are kept. Most people don’t feel any longing for God unless they have once passed through the experience of wealth, name, fame, creature comforts, and the like, that is to say, unless they have seen through these enjoyments.”

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Beyond Stephen Hawking – Chirag Patel                                2018 April 01

Beyond Stephen Hawking – Chirag Patel                                2018 April 01

#StephenHawking #DarkMatter #DarkEnergy #BeyondBigBang #BigBang #Upanishad

This article is my homage to one of greatest minds of our time – Stephen Hawking.

On 2018 March 02, I read a news article on Stephen Hawking (link: https://www.livescience.com/61914-stephen-hawking-neil-degrasse-tyson-beginning-of-time.html). Hawking said that he knew what it was before big bang! About 13.8 billion years ago, the entire universe was a single atom, Hawking said. In that immensely dense particle of heat and energy, the laws of Physics and Time did not exist! In fact, time tends to nothing infinitely in that tiny speck. There was no point of talking about what happened before that as it did not have any observational consequences, said Hawking.

After reading that, instantly, I thought of atharvashira upanishad! It very well describes how this universe is formed and how it came into existence. Stephen Hawking passed away on 2018 March 14. And since then, I wanted to write this article!

We do not know exact time when atharvashira or any upanishad was written. General belief is that the upanishads were written some 2500-3000 years ago. Traditionally, upanishads are collection of explanation of vedas as taught by rushis to their disciples. So, this oral tradition might very well be 5000-6000 year old!

atharvashira upanishad is also known as atharvashiras or atharvashirsa upanishad. It is a collection of 7 verses describing rudra. It is based on atharva veda. These verses use contemporary words to characterize rudra. Let us analyze some of these words that are very modern and can be compared with modern scientific discoveries.

  1. rudra is indestructible (akshara) and destruclible (kshara).

The world as we know is destructible. Everything around us that we can perceive with our sensory organs goes through cycles of life and death.

Now at subtle level, there is energy and there are elementary particles. These can change their forms but are basically indestructible as long the universe exists. Our universe is the result of big bang. So, when time commenced, there has to be some state of matter and energy that existed before. This can be called seed of the universe and this aspect of universe can be said to be indestructible.

  1. Eight planets (graha) and shadow-planets (pratigraha) are rudra.

When this upanishad was written, people must be aware of planets being distinct objects from stars. Indian astronomical texts suggest eight planets – Sun (soorya), Moon (chandra), Jupiter (bruhaspati), Saturn (shani), Venus (shukra), Mercury (budha), Mars (mangala), Earth (pruthvi). Shadows creating lunar and solar eclipses are called shadow planets (raahu, ketu) in that system. People of ancient time must have a method to identify these objects in sky and that seems to be a remarkable fit.

  1. aumkara is omnipresent and eternal and that is rudra.

One can utter aum without using tongue, teeth and palate. It is primordial sound. And thus, it is primordial energy. So, we can say that this energy or sound must have existed always according to atharvashira upanishad. Also, this sound or energy is all pervading per the upanishad.

  1. aumkara is omnipresent because it is present within everything in this universe as non-manifested entity as oil within sesame seeds. aumkara is eternal because it has no beginning and no end while pronouncing. aumkara is brightest white because it is self-illuminating and gives light to everything else.

These three qualities are remarkable in the sense that they also can be attributed to elementary particles. Every particle can be considered to follow a wave like pattern. And thus, it has sound and vision even though we cannot perceive such subtle properties. So, when we utter aumkara, we are being in tune with primordial universe. This has immense effect at cellular level which we cannot feel but its result is evident at gross level.

Also, 72% of this universe is made up of dark energy. Our cells, atoms everything comprise of dark energy. We do not have direct observational evidences yet. Dark energy is hypothesis. But, this part of the verse states us that dark energy is present in everything of this universe.

  1. Fire (agni), air (vaayu), water (jala), earth (bhoomi) and space (aakaasha) are ashes.

When an object is burnt, its residual matter is ash. Ancient belief was that every matter in this universe is made up of five basic elements – earth, water, fire, air and space. In this verse, it is said that these basic elements are ashes. So, there has to be some objects which were burnt and the result is the formation of the basic elements. We know for sure that Earth is resultant of cooled fire ball. When water vapour cools down, it becomes liquid water. But, vapour is formed if liquid water is heated. So, same can be said for fire, air and space.

  1. This universe is born from rudra in form of fire (agni). When rudra goes to sleep, everything is destroyed. Time (kaala) is born from indestructible element (akshara). Time makes it expanding and all pervading. When rudra breathes, darkness (tama) is born. Liquid (aapah) is created from darkness (tama). rudra churns the liquid (aapah) and it becomes thick (shishira). rudra churns it more and it creates foam (fenah). Cosmic egg (anDa) is born from that foam (fenah). brahmaa comes into existence in that egg (anDa). Air (vaayu) is born from brahmaa. aumkaara is born from air (vaayu). aumkaara creates light (saavitree). Light (saavitree) creates sound (gaayatree). And, sound (gaayatree) creates world (loka).

This universe came into existence through big bang. The above verse describes that whole process in detail. Heat energy and matter were a dense tiny speck which must be the seed for this universe. That seed must be some state of matter and energy which is indestructible as it existed before the beginning of time. As time comes into existence, that seed expands. This verse also states cycle nature of this universe. It has end and it has beginning. In the end, universe just vanishes.

Once time starts from seed, dark matter and dark energy comes into existence in the seed. These dark entities become thick after some churning. More churning makes it less dense and it creates foam. From that foam, cosmic egg forms. First, gaseous matter is formed. This gives birth to primordial energy. That energy generates radiation or light. And the radiation or light brings out sound. Sound creates visual forms and thus this world is born.

Modern science is not able to describe this process in detail yet. We can assume that rushi who wrote this upanishad has definitely some insight into the phenomenon.

 

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Bhagavatam 1 – Chirag Patel

Bhagavatam Booklet 1 – Chirag Patel

 

1-1-1

 

janmaadyasya yatoanvayaaditaratashchvaartheshhvabhijnah svaraaT |

tene brahma hryudaa ya aadikavaye muhyanti yatsoorayah ||

tejo vaarimrudaam yathaa vinimayo yatra trisargoamrushhaa |

dhaamnaa svena sadaa nirastakuhakam satyam param dheemahi ||

 

Meaning:

 

One who taught the vedas which confuses learned scholars to brahmaa; One who creates, retains and destroys this world; One who knows everything and who is knowledge; such is God whom we meditate. Like mirage is seen thru’ sun rays, still water is seen as glass, or glass is seen as water – are all illusions but truth; similarly this world created by One with three guNas – sattva, rajas, tamas is illusion and seen as truth. Also, whose grace removes treachery of  maayaa that is ignorance; One who is present as truth in all three states (creation, retention, destruction) and in all three times (past, present, future); we meditate upon such God.

 

[These very first shlokas mention three states of existence – creation, retention, destruction. It talks about some physical phenomena – mirage and glass. At that time, such observations and terms were in use. God is a concept which does not have physical or any other type of existence. If God exists, God is subject to creation and destruction. The entity which is subject to existence cannot be ever present or cannot be the source of all. The goal of bhagavatam is thus set to find this eternal truth.]

 

When vyaasa were thinking of future generations, he guessed that in kaliyuga, humans would be short lived, feeble, non-believers and lifeless. So, he divided veda into four divisions. Then, he created mahaabhaarata. He was still agitated internally. One day naarada visited him and asked him to write a book which would describe krushNa‘s glory in detail.

 

This whole world is naaraayaNa and every soul is also naaraayaNa.

 

1-5-37 vaasudeva gaayatree mantra given to naarada by sages:

 

namo bhagavate tubhyam vaasudevaaya dheemahi |

pradyumnaayaaniruddhaaya namah sankarshhaNaayacha ||

 

Meaning:

 

I bow to and meditate upon God as vaasudeva, pradyumna, aniruddha, sankarshhaNa.

 

[These 4 forms of God are grouped as shreevigraha. krushNa or vaasudeva was son of vasudeva. pradyumna and  aniruddha were krushNa‘s sons. balaraama or sankarshhaNa was krushNa‘s brother. sankarshhaNa is considered a form of ahamkaara (self indulgence) to meditate upon, aniruddha is for mind, pradyumna is for intellect and vaasudeva is for consciousness.]

 

When karmas are offered to God, they do not bind to samsaara (worldly deeds and attachments).

 

Root cause of every sorrow is mind.

 

There are seven notes – shhaDaj, rushhabh, gaandhaar, madhyam, pancham, dhaivat, nishhaad.

 

bhakti (devotion) brings peace to mind and soul effortlessly.

 

bhaagavata avasthaa is the state when one forgets self (and soul) while remembering brahman such as saakara (sugar stone) melts into milk and becomes milk.

 

[People at that time had sugar stones made by lumping melted sugar of canes.]

 

keertana (singing songs in praise of God) detaches one from world and brings to God.

 

In kaliyuga, praying God’s form brings faster results.

 

[Praying God in any form is fine. God is above any form. So, any form that one can have the highest regards is the one to devote to.]

 

vyaasa sat in meditation in his aashrama (specially built huts) named shamyaapraasa at the bank of river sarasvati. He realized God and maayaa and found the truth behind naarada‘s words on bhaagavatam.

 

vyaasa selected following two shlokas and asked his disciples to keep chanting around son shuka to bring him back to learn bhagavatam. They are:

 

3-2-23

 

aho bakee yam stanakaalakooTam jighaansayaapaayayadapyasaadhvee |

lebhe gatim dhaatryuchitaantatoanyam kam vaa dayaalum sharaNam vrajema ||

 

Meaning:

 

Alas, how shall I take shelter of one more merciful than One who granted the position of mother to a pootanaa (she-demon) although she was unfaithful and she prepared deadly poison to be sucked from her breast?

 

10-21-5

 

barhaapeeDam naTavaravapuhu karNayo karNikaaram

bibhradvaasaha kanakakapisham vaijayanteem cha maalaam |

randhraanveNoradharasudhayaa poorayan gopavrundai –

rvrundaaraNyam svapadaramaNam praavishad – geetakeertihi ||

 

Meaning:

 

shreekrushNa had dress like the best actor, he had crown with peacock feather, he had two karNikaar flowers (kanak champaa or bayur tree or dinner plate tree or muchookund) in ears, he wore peetaambara (loin cloth) with golden yellow color, he had vaijayantee (grass seeds found in present day Uttar Pradesh state in India or panya grass seeds or white bead seeds) garland around neck. He was filling flute holes with nectar from his lower lip and gopas (cow herders) were chanting his praise. Such shreekrushNa entered beautiful vrundaavana (region in present day Uttar Pradesh) and started playing flute.

 

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History of Bhagavatam – Chirag Patel

History of Shrimad Bhagavatam – Chirag Patel

 

naimishhaaraNya (present day Sitapur district in Uttar Pradesh State of India) was the forest where rushi (sage) shaunaka asked narrator suta of bhagavata. It was on the bank of river gomati. There were some 88,000 rushis gathered there.

 

vyasa rushi wrote bhagavata which is one of 18 major puranas. His son shuka narrated bhagavata to raja (king) parikshita. Afterwards, shuka lived on one bank of river narmada (present state of Gujarat in India) and vyasa lived on the other bank.

 

There are total 18,000 shlokas (stanza) in bhagavata. The whole book is written as poem. It is divided into 12 skandhas (booklets). Every booklet has adhyaayas (chapters) with many shlokas. There are various chhandas (meters) – more than 35, used in this book. Some chhandas used : shaardoolavikreeDita (first 1-1-1 and last 12-13-19), vasantatilakaa, mandaakraantaa, lalita, aaryaa, narkuTam, anushhTupa, indravajra, upendravajra, vanshastha, svaagataa, pramaaNika, shaalinee, staaviNee, ruchiraa, mattamayoora etc.

 

There are 84 stutis (praises) in the book. There are many upadeshas (teachings) in the book. Some important ones : kapila to mother devahuti (booklet 3), sanatkumaaras’ (booklet 4), rushabhadeva’s and jadabharata‘s (booklet 5), jiva‘s to king chitraketu (booklet 6),  hiraNyakashipu to family members and prahlaada to friends (booklet 7), krushNa to devotee uddhava (booklet 11). Lord krushNa‘s teachings to his friend and devotee uddhava is the best of all.

 

satyam param dheemahi – we meditate upon the utmost truth. This is in the very first shloka and in the last shloka of bhagavata. The goal of bhagavata is to find the truth.

 

Let us begin our journey in search of that eternal truth.

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Preface to Bhagavatam – Chirag Patel

Preface to Bhagavatam – Chirag Patel

Namaste!

I was reading The Grand Design by respected Mr Stephen Hawking. He was suggesting that in olden times, philosophy was basis of scientific discoveries. But, in modern times, philosophy has stopped contributing and aligning with scientific discoveries. For recent centuries, philosophy has evolved into theoretical realms. Philosophy is no longer influential force on human life.

Indian scriptures and philosophy is still in practice in modern India and in Indians across the world. People still follow ancient doctrines today unlike the then contemporary cultures (if there ever were). That means those principles and philosophies are as relevant today as they were in ancient times. So, there is some eternal aspect in these philosophies.

There are many commentaries written on Indian philosophical scriptures. This is my attempt to evaluate ancient mind with modern approach. I would like to attempt philosophical avenues of ancient mind into practical life today.

This is the first book in a series of books on the subject. What is better than Shrimad Bhagavatam to begin with! This book has influenced numerous people over millennia. This is my tribute to universal mind. The original text is written in ancient language Sanskrut(Sanskrit). I have made attempt to translate typical words into English to the most truthful manner per my capacity.

I dedicate this series to all who touched me in this life, in previous lives and next lives if any.

May eternal truth flow thru everyone’s mind to ignite yearning so that all experience the one and the truth!

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Shri Ramakrushna kathamrut

Sri Sri Thakur’s Teachings from the Gospel of Sri Ramakrishna

*Today’s Page: 624*
*Chapter 32: VISIT TO SINTHI BRAHMO SAMAJ*

MASTER: *”O Mother! I don’t want the bliss of divine inebriation. I shall eat siddhi.*

(To the devotees) *”By ‘siddhi’ I mean the attainment of the spiritual goal and not one of the eight occult powers. About the occult powers, Sri Krishna said to Arjuna, ‘Friend, if you find anyone who has acquired even one of the eight powers, then know for certain he will not realize Me.’ For powers surely beget pride, and God cannot be realized if there is the slightest trace of pride.*

“According to a certain school of thought there are four classes of devotees: the pravartaka, the sadhaka, the siddha, and the siddha of the siddha. *He who has just begun religious life is a pravartaka. Such a man puts his denominational marks on his body and forehead, wears a rosary around his neck, and scrupulously follows other outer conventions.* The sadhaka has advanced farther. His desire for outer show has become less. He longs for the realization of God and prays to Him sincerely. He repeats the name of God and calls on Him with a guileless heart. Now, whom should we call the siddha? He who has the absolute conviction that Cod exists and is the sole Doer; he who has seen God. And who is the siddha of the siddha? He who has not merely seen God, but has intimately talked with Him as Father, Son, or Beloved.

*”It is one thing to believe beyond a doubt that fire exists in wood, but it is quite another to get the fire from the wood, cook rice with its help, appease one’s hunger, and so be satisfied.* These are two entirely different things.

*”No one can put a limit to spiritual experience. If you refer to one experience, there is another beyond that, and still another, and so on.*

(In an ecstatic mood, referring to the Brahmos) ‘They are Brahma jnanis. They believe in the formless Deity. That is good.

(To the Brahmo devotees) *”Be firm in one ideal – either in God with form or in the formless God. Then alone will you realize God; otherwise not. With firm and unwavering belief the followers of God with form will realize Him, as will those who speak of Him as formless. You may eat a cake with icing either straight or sidewise; it will taste sweet either way.* (All laugh.)

*”But you must have firm conviction, you must pray to Him whole-heartedly.* Do you know what the God of worldly people is like? It is like children’s saying to one another while at play, ‘I swear by God.’ They have learnt the word from the quarrels of their aunts or grandmothers. Or it is like God to a dandy. The dandy, all spick and span, his lips red from chewing betel-leaf, walks in the garden, cane in hand, and, plucking a flower, exclaims to his friend, ‘Ah! What a beautiful flower God has made!’ *But this feeling of a worldly person is momentary. It lasts as long as a drop of water on a red-hot frying-pan.*

*”You must be firm in one ideal. Dive deep. Otherwise you cannot get the gems at the bottom of the ocean. You cannot pick up the gems if you only float on the surface.”*

_*Om Namah Sri Bhagavate Ramakrishnaya*_