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Shri ramakrushna kathamrut

*Teachings of Sri Ramakrishna from The Gospel*

*Today’s random page— 397- 398*

*Chapter– The Master and His Injured Arm*

MASTER : ” *It is said in the scriptures that only those who have been charitable in their former births get money in this life. But to tell you the truth, this world is God’s maya. And there are many confusing things in this realm of maya. One cannot comprehend them*.

” The ways of God are inscrutable indeed. Bhishma lay on his bed of arrows. The Pandava brothers visited him in Krishna’s company. Presently Bhishma burst into tears. The Pandavas said to Krishna : ‘ Krishna, how amazing this is! Our grandsire Bhishma is one of the eight Vasus. Another man as wise as he is not to be found. Yet even he is bewildered by maya and weeps at death.’ ‘But’, said Krishna, ‘ Bhishna is not weeping on that account. You may ask him about it.’ When asked, Bhishma said : ‘ O Krishna, I am unable to understand anything of the ways of God. God Himself is the constant companion of the Pandavas, and still they have no end of trouble. That is why I weep. When I reflect on this, I realize that one cannot understand anything of God’s ways. ‘

” *God has revealed to me that only the Paramatman, whom the Vedas described as the Pure Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure.There is much confusion in this world of His maya. One can by no means say that ‘this’ will come after ‘that’ or ‘this’ will produce ‘that* ‘.

SURENDRA: ( _smiling_) ” If by giving away money in a previous birth one gets wealth in this life, then we should all give away money now. ”

MASTER : ” *Those who have money should give it to the poor and needy.* ( _To Trailokya_) Jaygopal Sen is well-to-do. He should be charitable. That he is not so is to his discredit. There are some who are miserly even though they have money. There is no knowing who will enjoy their money afterwards.

“Jaygopal came here the other day.He drove over here in a carriage. The lamps were broken, the horse seemed to have been returned from the charnel-house, and the coachman looked as if he had just been discharged from the Medical College Hospital. And he brought me two rotten pomegranates! ( _All laugh_)

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Shri Ramakrushna Kathamruta

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

*Today’s Page: 743-744*
*Chapter 39: THE MASTER’S REMINISCENCES*

SRI RAMAKRISHNA was sitting with the devotees in Balaram’s drawing room in Calcutta. M. arrived at three o’clock. Girish, Balaram, the younger Naren, Paltu, Dwija, Purna, Mahendra Mukherji, and many other devotees were there. Shortly Trailokya Sannyal, Jaygopal Sen, and other members of the Brahmo Samaj arrived. Many woman devotees were present also, seated behind a screen. Among them was Mohini’s wife, who had almost gone insane on account of her son’s death. *There were a few other afflicted souls like her who used to visit the Master to obtain peace of mind.*

*Sri Ramakrishna was describing to the devotees the various incidents of his sādhanā and the phases of his spiritual realization.*

MASTER: *”During my sādhanā, when I meditated, I would actually see a person sitting near me with a trident in his hand. He would threaten to strike me with the weapon unless I fixed my mind on the Lotus Feet of God, warning me that it would pierce my breast if my mind strayed from God.*

*”The Divine Mother would put me in such a state that sometimes my mind would come down from the Nitya to the Lila, and sometimes go up from the Lila to the Nitya.*

*”Sometimes, when the mind descended to the Lila, I would meditate day and night on Sita and Rama.* At those times I would constantly behold the forms of Sita and Rama. Ramlala1 (A metal image of the Boy Rama given to Sri Ramakrishna during his sadhana period by a Vaishnava saint.) was my constant companion. *Sometimes I would bathe Him and sometimes feed Him.*

*”Again, I used to be absorbed in the ideal of Radha and Krishna and would constantly see their forms. Or again, I would be absorbed in Gauranga. He is the harmonization of two ideals: the Purusha and the Prakriti. At such times I would always see the form of Gauranga.*

*”Then a change came over me. The mind left the plane of the Lila and ascended to the Nitya.* I found no distinction between the sacred tulsi and the ordinary sajina plant. *I no longer enjoyed seeing the forms of God; I said to myself, ‘They come and go.’ I lifted my mind above them. I removed all the pictures of gods and goddesses from my room and began to meditate on the Primal Purusha, the Indivisible Satchidananda, regarding myself as His handmaid

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Shri Ramakrushna Kathamrut

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

*Today’s Page: 627-628*
*Chapter 32: VISIT TO THE SINTHI BRAMO SAMAJ*

SUB-JUDGE: “Sir, I am a sinner. How can I say that God dwells in me?”

MASTER: *”That’s the one trouble with you Brahmos. With you it is always sin and sin! That’s the Christian view, isn’t it? Once a man gave me a Bible.A part of it was read to me, and it was full of that one thing—sin and sin! One must have such faith that one can say: ‘I have uttered the name of God; I have repeated the name of Rama or Hari. How can I be a sinner?’ One must have faith in the glory of God’s name.”*

SUB-JUDGE: “Sir, how can one have such faith?”

MASTER: *”Have passionate love for God.* One of your Brahmo songs says:

_O Lord, is it ever possible to know Thee without love,_
_However much one may perform worship and sacrifice?_

*Pray to God in secret and with yearning, that you may have that passionate attachment and devotion to Him. Shed tears for Him. A man sheds a jugful of tears because his wife is sick or because he is losing money or because he is worrying about getting a job. But tell me, who ever weeps for God?’*

TRAlLOKYA: “Sir, where is people’s leisure? They must serve their English masters.”

MASTER: “Well, then *give God the power of attorney. If a man entrusts his affairs to a good person, will the latter do him any harm?* With all the sincerity of your heart resign yourself to God and drive all your worries out of your mind. Do whatever duties He has assigned to you. *The kitten does not have a calculating mind. It only cries, ‘Mew, mew!’ It lies in the kitchen contentedly if the mother cat leaves it there, and only calls the mother, crying, ‘Mew, mew!’ It has the same feeling of contentment when the mother cat puts it on the soft bed of the master of the house. It only cries for its mother.”*

SUB-JUDGE: “Sir, we are householders. How long should we perform our worldly duties?”

MASTER: *”Surely you have duties to perform. You must bring up your children, support your wife, and provide for her in case of your death. If you don’t, then I shall call you unkind.* Sages like Sukadeva had compassion. *He who has no compassion is no man.”*

SUB-JUDGE: “How long should one support one’s children?”

MASTER: “As long as they have not reached their majority. *When the chick becomes a full-grown bird and can look after itself, then the mother bird pecks it and doesn’t allow it to come near her.”* (All laugh.)

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avadhootopanishad

avadhootopanishad

This upanishad is from kruShNa yajurveda. Bhagavaan dattaatreya answered saankruti’s curiosity and thus this upanishad is born.

aum saha naavavatu. saha nau bhunaktu. saha viryam karavaavahai. tejasvinaavadheetamastu maa vidviShaavahai. aum shaanti shaanti shaantihi.

(God) protect both of us (guru and disciple). Nourish us together. We both gather power together. Our knowledge be brightened. We never envy each other. Peace, peace and peace. [shaantipaaThaha]

Meaning of avadhootam: ‘a’ signifies akshara – indestructible brahman , ‘va’ signifies vareNyam respected, ‘dhoo’ signifies dhoortam false worldly bondage, ‘ta’ signifies tattvamasyaadi – that is you – feelings. So, a person with all these four qualities is called avadhootam. [1-2]

avadhoota does not believe in worldly social divisions and casts. [3]

S/he has beloved brahman as head, joy as right side, cheerfulness as left side and bliss as center aatman (soul). [4]

Only sacrifice or leaving everything behind brings immortality. [6]

avadhoota is continuously focused on aatman and that is his/her ashvamedha yajna (horse sacrificing fire ceremony). S/he offers all outward/inward energy channels to super consciousness. This is mahaa yajna or mahaa yoga. [7]

Sun extracts all types of chemicals but is not affected by those. Similarly, yogi is not affected by any worldly deeds – right or wrong. S/he remains calm in any condition. [9-10]

I (dattaatreya) do not do any worldly activities. I do not do any dhyaanam or nididhyaasanam (final step of mukti (liberation)). [12-19]

Humans behave as humans because of their habits and attachment. Until past karmas to be experienced by present body are destroyed, one cannot be free from that attachment. [20-21]

When mind is disturbed, intellect becomes unstable. One needs samaadhi in that condition. [23]

avadhoota never does any karma even though his/her body keeps doing prayers, mind keeps meditating. S/he is only an observer of karmas. [29]

Only om (brahman) is the truth and only truth. That is upanishad (teaching). [36]

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adhyaatmopanishad

adhyaatmopanishad

This upanishad is based on shukla yajurveda. Below is my summary of its teaching.

Its shaantipaaTha describes poorNa (whole). “whole” is source of all and everything is “whole”. If “whole” is taken out from “whole”, whatever remains is “whole” too.

That which resides within heart inside body, is nitya (eternal) and aja (unborn, without beginning). All five elements – pruthivee (earth), apaha (water), teja (fire), vaayu (air), aakaasha (space) – are its body but those elements are unaware of it.
All four subtle layers of mind – manas (mind, sensory perception), buddhi (intellect, judgmental), ahamkaara (self awareness, ego), chitta (memory storage) – are its body but those layers are unaware.
avyakta (unmanifest), akshara (indestructible), mrutyu (death) – are its body but they are unaware.
That is aatman (soul). [1]

yogi (ascetic) is always focused on aatman (soul which is subtler than self awareness) and carries out all worldly deeds. [4]

One must dissolve aatman (soul) into paramaatman (supreme soul) and be at peace eternally. [7]

One who goes beyond ahamkaara (self awareness or ego) finds root of all. [11]

When one is free from vaasanaa (desire), that state is moksha (liberation) or mukti. [12]

One who finds brahman (supreme being) in everything and everywhere, gets free from desires. [13]

Everything from brahmaa (first being in the cosmos) to stamba (grass) has end. [19]

Everything is perception of aatman (soul). When one is free from that perception, one becomes poorNa (whole), advaita (non-dual) and parambrahma (supreme being). [21]

pralaya (annihilation) makes existence into an ocean of “whole”. [23]

chitta (memory storage) is the cause of vikalpa (alternative, division from “whole”). So, one must meditate upon paramaatman (supreme soul). [26]

brahman (supreme being) that has form of satya (truth), and is covered by maayaa (material world) and is known as tat (that). [30]

One that has false perception of existence and called yaha (I or self), is known as tvam (you). [31]

Act of understanding tattvamasi (that is you or you are that) is shravaNam (study) and thinking about it is mananam (reflection). [33]
Making chitta (memory) in ekataanatvam (resonance) with shavaNam (study) and mananam (reflection) is called nididhyaasanam (profound and repetitive meditation). [34]

When chitta (memory) becomes stable, it is called samaadhi (transcendental meditation). [35]

samaadhi (transcendental meditation) dissolves all millions of karma (deeds) accumulated. [37]

samaadhi (transcendental meditation) dissolves desires completely and all sacred deeds, sins are destroyed. [39]

One with state of uparatim (indifference) is called sthitaprajna (steadfast intellect) whose dissolved desires are not born again, who stays in bliss always. [42]

One who becomes one with brahman (supreme being), and whose tendencies are indifferent and have become chaitanyam (consciousness); those tendencies are called prajnaa (wisdom). One with eternal “wisdom” is called jivanmukta (liberated). [43-44]

jivanmukta (liberated) does not have ego, does not identify with body and senses, does not have any attachment, does not differentiate soul and supreme soul, does not find difference between supreme soul and material world, is always equal towards respect and hate. [45-46-47]

Deeds of dream vanish when one wakes up. Similarly, all millions of karma (deeds) are dissolved when one is enlightened with equality of brahman (supreme being) and aatman (soul). [50]

One must give up destiny by giving up self identification with body. [56]

Everything is advayam brahman (non-dual supreme being). [64]

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atharvashira upanishad

atharvashira upanishad

This upanishad is based on atharva veda. It has total 7 kanDikaas.

[1]

rudra is one, past, present, future, soul of souls, all directions, eternal, mortal, expressed, concealed, brahman, non-brahman, male, female, neuter, all meters in poetry, all types of fires, truth, cow, gauri(his wife in worldly form), light, darkness, all vedas, eldest, respected, best, indestructible, destructible, pilgrim places, salubrious, sacred, eternal flame, energy.
Everything is within him – rudra.

[2]

Talks about eight planets. Mentions brahmaa, vishhNu being rudra.

[3]

Omkaara is praNava which is omnipresent. That omnipresent is flowing everywhere. That flows everywhere is subtle element. That subtle element is glowing and electrifying. That electrifying is parabrahma. parabrahma is one and that one is rudra.

Thus self consciousness, God’s consciousness and non-manifested consciousness above all are the same.

[4]

Omkaara is said thus because while pronouncing it, one has to bring breaths upward.
It is called praNava as it is used to bow down to ruk, yajuhu, atharva, angirasa and braahmaNas.
It pervades whole universe without being manifested, so it is called sarvavyaapi (omnipresent).
It is ananta (eternal) because there is no beginning or end while pronouncing it.
It is taaraka (savior) as it saves from fear of fetus, birth, aging, disease and death.
It is shukla (bright) as it is gives light to others.
It is called sookshma (subtle) as it becomes subtle after pronouncing it and remains in all bodies (physical, subtle, causal etc).
It is vidyuta (lightening) because it brightens all bodies even in darkness of ignorance.
It is called parabrahma as it expands para (non-manifested), apara (manifested) and paraayaNa (entangled).
It is brahman as it feeds on all lives and is ageless.
It is one and only one in all lives so it is called eka (one).
It is called rudra as it can be easily known by rushis (sages) and not by ordinary people.
It is called eeshaana (God) as it controls all energies and all devas (demi-Gods).
It is called maheshvara (supreme God).

[5]

rudra was manifested first.

If one attributes all accumulated deeds to rudra using intellect, s/he becomes one with paramaatman (supreme God).

The fourth half vowel in Omkaara is non-manifested form of all devas (demi Gods) and flows everywhere. It has pure crystalline form. Meditating upon its fourth half vowel sign brings liberation. This worship removes karmic bondage.

[6]

The whole world began from rudra that was in form of agni (fire).

rudra controls this whole world with dvidhaa (two – shiva and shakti) and tridhaa (three – sat, raja and tama). shakti is energy. shiva is welfare. Thus, dvidhaa is duality of mind and energy. sat is truth and light. raja is small particles. tama is ignorance and darkness. Thus tridhaa is material world made up of light, particles and darkness.

One who worships rudra’s moordhaa (top of head) in form of praNava (Omkaara) can attain highest position of atharvaa.

kaala (time) is born from akshara (indestructible).

When rudra starts sleeping, everything is destroyed. When he breathes, tama (ignorance and darkness) is created. tama creates aapaha (basic active element). Then rudra churns aapaha with finger so it coagulates. Further churning it, creates feeNa (foam). Foam creates brahmaanDa (cosmic egg). brahmaa comes into existence in that egg. brahmaa creates air. That air creates Omkaara. Omkaara creates saavitree (rays or waves). saavitree creates gaayatree (matter) and gaayatree creates animals.

[7]

One who reads atharvashira upanishad once, becomes pure and can attain welfare. Reading twice, one becomes ruler of humans. Reading thrice, one enters Omkaara which is in form of satya (truth) which is the only truth.

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Glimpses of Holy Mother

Chapter 33 – Further Glimpses of Holy Mother – Three Types of Teachings

Three Types of Teachings

Holy Mother’s teachings are both concise and precise. She did not use many parables, stories, or scriptural quotations, but referred to her own experiences. She often quoted sayings of Ramakrishna. Manada Shankar Dasgupta, a disciple and biographer of Holy Mother, classified the Mother’s teachings into three groups: First, short and clear; second, the gospel

of hope and fearlessness; third, simple and classic. Here are some examples from each group of teachings:

1. Short and clear

Questioner: “Mother, how shall I meditate?”

Mother: “Just think of the Master.”

Questioner: “How shall I practise spiritual disciplines?

Mother:” My son, at the end, the mind becomes the guru. Sadhana means to keep the mind on God and to be absorbed in Him. Repeat His name.”

Questioner: “Is it of any use merely to repeat His name without intense devotion?”

Mother: “Whether you jump into the water or are pushed into it, your Cloth will get drenched. Meditate every day. Constant meditation will make the mind one-pointed.”

Questioner: “What is the goal of human life?”

Mother: “The goal of human life is to realize God and to be absorbed in Him.”

Questioner: “The Master used to say: ’I have made the mould; now You may cast the image.’ What does this mean?”

Mother: “To ‘cast the image’ means to meditate on the Master, to think of the various incidents of his life.”

2. The gospel of hope and fearlessness

Questioner: “Mother, I cannot concentrate my mind in meditation at all.”

Mother: “It does not matter much. Look at the picture of the Master and that will be enough. One should cultivate constant recollectedness.”

Questioner: “I cannot calm my mind and concentrate.”

Mother: “The mind will be steadied of itself if aspirants repeat God’s name 15,000 or 20,000 times a day. I myself have experienced it.”

Questioner: “My mind becomes restless now and then. It craves enjoyment. That frightens me.”

Mother: “Don’t be afraid. I tell you that in this Kali Yuga mental sin is no sin. Free your mind from all worries on this account.”

Questioner: “However I may try to remove evil thoughts, I do not succeed.”

Mother: “This is the result of what you have done in your past life. Can anyone altogether destroy lust? A little of it remains as long as one has a body. But it can be subdued, as a snake can be subdued by charmed dust.”

Holy Mother said to a disciple: “Do not fear, my child. Always remember that the Master is behind you. I am also with you. As long as you remember me, your mother, why should you be frightened? The Master said to me, ‘At the end of their life, I shall certainly liberate those who come to you.'”

3. Simple and classic

Questioner: “Mother, the mind is very restless. In no way can I steady it.”

Mother: “As the wind removes the cloud, so the name of God destroys the cloud of worldliness.”

Questioner: “Mother, I have practised austerities and japa so much, but I have not achieved anything.”

Mother: “God is not like fish or vegetables that you can buy for a price.”

Questioner: “How can one realize God – through worship, japa, or meditation?”

Mother: “God is realized only through His grace. Nonetheless, one must perform japa and meditation, for they remove the impurities of one’s mind. As one gets the fragrance of a flower by handling it, or the scent of sandalwood by rubbing it against a stone, similarly, one becomes spiritually awakened by continuously contemplating the Divine. But you can become illumined right now if you become desireless.”

To a restless disciple who wanted to return the mantra, Holy Mother said: “Look here, my Child, the sun dwells high in the sky, and water remains on the earth. Does the water have to shout at the sun and ask: ‘O Sun, please take me up?’ It is the very nature of the sun to take up the water in the form of vapour. Let me assure you that you will not have to practise any discipline.”

Questioner: “Does the Master really live in the picture?”

Mother: “Of course he does. The body and the shadow are the same. And what is the picture but a shadow? If you pray to him constantly before his picture, then he manifests himself through that picture.”

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The Gospel of Sri Ramakrishna

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

Today’s Page: 452
Chapter 25: Festival at Surendra’s House

DEVOTEE: “Does the ego disappear altogether after the realization of God?”

MASTER: “Yes, sometimes God totally effaces the ego of His devotee, as in the state of samadhi. But in many cases He keeps a trace of ego. But that doesn’t injure anybody. It is like the ego of a child. A five-year-old child no doubt says ‘I’, but that ego doesn’t harm anybody. At the touch of the philosopher’s stone, steel is turned into gold; the steel sword becomes a sword of gold. The gold sword has the form of a sword, no doubt, but it cannot injure anybody. One cannot cut anything with a gold sword.

(To Pratap) “You have been to England. Tell us what you saw there.”

PRATAP: “The English people worship what you call ‘gold’. Of course, there are also some good people in England, those who live an Unattached life. But generally one finds there a great display of rajas in everything. I saw the same
thing in America.”

MASTER (to Pratap): “It is not in England alone that one sees attachment to worldly things. You see it everywhere. But remember that work is only the first step in spiritual life. God cannot be realized without sattva — love, discrimination, kindness, and so on. It is the very nature of rajas to involve a man in many worldly activities. That is why rajas degenerates into tamas. If a man is entangled in too many activities he surely forgets God. He becomes more and more attached to ‘woman and gold’.

“But it is not possible for you to give up work altogether. Your very nature will lead you to it whether you like it or not. Therefore the scriptures ask you to work in a detached spirit, that is to say, not to crave the work’s results. For example, you may perform devotions and worship, and practise austerities, but your aim is not to earn people’s recognition or to increase your merit.

“To work in such a spirit of detachment is known as karmayoga. But it is very difficult. We are living in the Kaliyuga, when one easily becomes attached to one’s actions. You may think you are working in a detached spirit, but attachment creeps into the mind from nobody knows where. You may worship in the temple or arrange a grand religious festival or feed many poor and starving people. You may think you have done all this without hankering after the results. But unknown to yourself the desire for name and fame has somehow crept into your mind. Complete detachment from the results of action is possible only for one who has seen God.”

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The Gospel of Sri Ramakrishna

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

Today’s Page: 98
Chapter 2: IN THE COMPANY OF DEVOTEES

NEIGHTBOUR: “Sir, is it ever possible to realize God while leading the life of a householder?”

MASTER: “Certainly. But as I said just now, one must live in holy company and pray unceasingly. One should weep for God. When the impurities of the mind are thus washed away, one realizes God. The mind is like a needle covered with mud, and God is like a magnet. The needle cannot be united with the magnet unless it is free from mud. Tears wash away the mud, which is nothing but lust, anger, greed, and other evil tendencies, and the inclination to worldly enjoyments as well. As soon as the mud is washed away, the magnet attracts the needle, that is to say, man realizes God. Only the pure in heart see God. A fever patient has an excess of the watery element in his system. What can quinine do for him unless that is removed?

“Why shouldn’t one realize God while living in the world? But, as I said, one must live in holy company, pray to God, weeping for His grace, and now and then go into solitude. Unless the plants on a foot-path are protected at first by fences, they are destroyed by cattle.”

NEIGHBOUR: “Then householders, too, will have the vision of God, won’t they?”

MASTER: “Everybody will surely be liberated. But one should follow the instructions of the guru; if one follows a devious path, one will suffer in trying to retrace one’s steps. It takes a long time to achieve liberation. A man may fail to obtain it in this life. Perhaps he will realize God only after many births. Sages like Janaka performed worldly duties. They performed them, bearing God in their minds, as a dancing-girl dances, keeping jars or trays on her head. Haven’t you seen how the women in northwest India walk, talking and laughing while carrying water-pitchers on their beads?”

NEIGHBOUR: “You just referred to the instructions of the guru. How shall we find him?”

MASTER: “Anyone and everyone cannot be a guru. A huge timber floats on the water and can carry animals as well. But a piece of worthless wood sinks, if a man sits on it, and drowns him. Therefore in every age God incarnates Himself as the guru, to teach humanity.

“What is knowledge? And what is the nature of this ego? ‘God alone is the Doer, and none else’ – that is knowledge. I am not the doer; I am a mere instrument in His hand. Therefore I say: ‘O Mother, Thou art the Operator and I am the machine. Thou art the Indweller and I am the house. Thou art the Driver and I am the carriage. I move as Thou movest me. I do as Thou makest me do. I speak as Thou makest me speak. Not I, not I, but Thou, but Thou.’ ” From Prankrishna’s house the Master went to Colonel Viswanath’s and from there to the Lily Cottage.