Parables of sri ramakrishna


Published on

Realize Self and live in bliss

Published in: Spiritual, Self Improvement
  • Be the first to comment

  • Be the first to like this

No Downloads
Total views
On SlideShare
From Embeds
Number of Embeds
Embeds 0
No embeds

No notes for slide

Parables of sri ramakrishna

  1. 1. Sanathana Dharma ParablesFrom Gospel ofSri Ramakrishna
  2. 2. "That which supports, that which holds together the peoples (of the universe), that is Dharma.”
  3. 3. Dharma is not merely a set of beliefs having nonecessary connection with the daily life ofhumanity, but it is the very principles of a healthyand beneficent life.Therefore to know those principles and act uponthem is to be a true Aryan (or follower of VaidikaDharma), and to tread the sure road tohappiness, individual as well as general.
  4. 4. " Cows are many- coloured ; but the milk (of all) has butone colour. Look on knowledge as the milk, and on theteachers as the cows.““ Therefore, without attachment, constantly perform actionwhich is duty, for in performing action without attachment,man verily reaches the Supreme. "" As the ignorant act from attachment to action,O Bharata, so should the wise act without attachment,desiring the maintenance of mankind."
  5. 5. " The Rishis, their sins destroyed, their doubts removed,their selves controlled, intent upon the welfare of allbeings, obtain the Brahma-Nirvana.“" Therefore He should be worshipped as thatConsciousness, whose nature is Sat, Chit and Ananda,Lord of Maya, the Divine, with Maya, the Supreme Lady.“Being thus seen as the illusion-producing Power of theLord, She is known as the cause of bondageand also as the path to liberation. As Avidya shedeludes ; as Vidya she leads to Her Lord, and asShe vanishes in Him as the Atma knows itself as free.
  6. 6. world [water] mind [butter]"The world is water and the mind milk. If youpour milk into water they become one; youcannot find the pure milk any more. But turnthe milk into curd and churn it into butter.Then, when that butter is placed in water,it will float. So, practise spiritual discipline insolitude and obtain the butter of knowledgeand love. Even if you keep that butter in thewater of the world the two will not mix. Thebutter will float.
  7. 7. different forms of worshipMASTER: "You were talking of worshipping theclay image. Even if the image is made of clay,there is need for that sort of worship. GodHimself has provided different forms of worship.He who is the Lord of the Universe has arrangedall these forms to suit different men in differentstages of knowledge. "The mother cooksdifferent dishes to suit the stomachs of herdifferent children. Suppose she has five children.If there is a fish to cook, she prepares variousdishes from it - pilau, pickled fish, fried fish, and so on - to suit theirdifferent tastes and powers of digestion.
  8. 8. secure the oil of divine love"If you enter the world without first cultivating love forGod, you will be entangled more and more. You will beoverwhelmed with its danger, its grief, its sorrows. Andthe more you think of worldly things, the more you will beattached to them."First rub your hands with oil and then break open thejack-fruit; otherwise they will be smeared with its stickymilk. First secure the oil of divine love,and then set your handsto the duties of the world."
  9. 9. attain divine loveBut one must go into solitude to attain thisdivine love. To get butter from milk you must letit set into curd in a secluded spot; if it is toomuch disturbed, milk wont turn into curd. Next,you must put aside all other duties, sit in aquiet spot, and churn the curd. Only then doyou get butter.
  10. 10. realize God by….MASTER: "Truthfulness in speech is the tapasyaof the Kaliyuga. It is difficult to practise otherausterities in this cycle. By adhering to truth oneattains God. Tulsidas said: Truthfulness,obedience to God, and the regarding of otherswives as ones mother, are thegreatest virtues. If one does notrealize God by practising them,then Tulsi is a liar.
  11. 11. pray longingly"It is necessary to pray to Him with a longingheart. The kitten knows only how to call itsmother, crying, Mew, mew! It remains satisfiedwherever its mother puts it. The mother cat putsthe kitten sometimes in the kitchen, sometimes onthe floor, and sometimes on the bed. When itsuffers it cries only, Mew, mew!‘ Thats all itknows. As the mother hears this cry, wherevershe may be; she comes to the kitten."
  12. 12. see God in all bow low before them!In a forest there lived a holy The mahut of the elephantman and his disciples. He was shouting: Run away!taught them to see God in allbeings and, knowing this, to Run away! But thebow low before them all. A disciple didnt move. Thedisciple went to gather wood animal seized him with itsfor the sacrificial fire. Suddenly trunk, cast him to onehe heard an outcry: Get out of side, and went on its way.the way! A mad elephant iscoming! The disciple Hurt and bruised, thereasoned that the elephant disciple lay unconsciouswas also God in another form. on the ground.Then why should he run away ..continuedfrom it? He stood still, bowedbefore the animal, and beganto sing its praises.
  13. 13. see God in allHearing what had happened, his teacher and his brotherdisciples came to him and carried him to the hermitage.With the help of some medicine he soon regainedconsciousness. Someone asked him, You knew theelephant was coming - why didnt you leave the place?But, he said, our teacher has told us that God Himselfhas taken all these forms, of animals as well as men.Therefore, thinking it was only the elephant God that wascoming, I didnt run away. At this the teacher said: Yes,my child, it is true that the elephant God was coming; butthe mahut God forbade you to stay there. Since all aremanifestations of God, why didntyou trust the mahuts words?You should haveheeded the words of the mahut God.(Laughter)
  14. 14. Jiva suffers, Love Siva"One man may read the Bhagavata by thelight of a lamp, and another may commita forgery by that very light; but the lamp isunaffected. The sun sheds its light on the wickedas well as on the virtuous."You may ask, How, then, can one explain misery and sinand unhappiness?‘The answer is that these apply only to the jiva. Brahman isunaffected by them. There is poison in a snake; but thoughothers may die if bitten by it, the snake itself is not affectedby the poison.
  15. 15. Brahman is beyond"Men often think they have understood Brahman fully.Once an ant went to a hill of sugar. One grain filled itsstomach. Taking another grain in its mouthit started homeward. On its way it thought,Next time I shall carry home the whole hill. That is theway shallow minds think. They dont know that Brahman isbeyond ones words and thought. However great a manmay be, how much can he know of Brahman? Sukadevaand sages like him may have been big ants; but even theycould carry at the utmost eight or ten grains of sugar!
  16. 16. - It is Satchidananda"As for what has been said in the Vedas and the Puranas,do you know what it is like? Suppose a man has seen theocean, and somebody asks him, Well, what is the oceanlike? The first man opens his mouth as wide as he canand says: What a sight! What tremendous waves andsounds!The description of Brahman in the sacred books is likethat. It is said in the Vedas that Brahman is of the nature ofBliss - It is Satchidananda."Suka and other sages stood on the shore of this Ocean ofBrahman and saw and touched the water. According toone school of thought they never plunged into it. Thosewho do, cannot come back to the world again.
  17. 17. From these two triangles is formed the symbol ofIshvara and His universe, often seen in Temples,the two interlaced, and a point in the centre, thesymbol of the ONE, the whole giving the GreatSeptenary, the Supreme Brahman and theUniverse.
  18. 18. As the triple nature of Ishvara, Sat – Chit -Ananda, was symbolically represented by atriangle pointing upwards, like a flame, so is thetriple nature of Mulaprakriti symbolised as atriangle, but now it points downwards, like a dropof water.
  19. 19. become pure develop love of GodBy the philanthropic activities you are really doing good toyourself. If you can do them disinterestedly, your mind willbecome pure and you will develop love of God. As soon asyou have that love you will realize Him."Man cannot really help the world. God alone does that -He who has created the sun and the moon, who has putlove for their children in parents hearts, endowed noblesouls with compassion, and holy men and devotees withdivine love. The man who works for others, without anyselfish motive, really does good to himself.
  20. 20. cultivate intense zeal for GodOne may enter the world after attaining discrimination anddispassion. In the ocean of the world there are sixalligators: lust, anger, and so forth. But you need not fearthe alligators if you smear your body with turmeric beforeyou go into the water. Discrimination and dispassion arethe turmeric. Discrimination is the knowledge of what is realand what is unreal. It is the realization that God alone is thereal and eternal Substance and that all else is unreal,transitory, impermanent. And you must cultivate intensezeal for God. You must feel love for Him and be attracted toHim. The gopis of Vrindāvan felt the attraction of Krishna.
  21. 21. Illusoriness of "I""If one analyses oneself, one doesnt find any such thing asI. Take an onion, for instance. First of all you peel off thered outer skin; then you find thick white skins. Peel these offone after the other, and you wont find anything inside."In that state a man no longer finds the existence of his ego.And who is there left to seek it? Who can describe how hefeels in that state-in his own Pure Consciousness-about thereal nature of Brahman? Once a salt doll went to measurethe depth of the ocean. No sooner was it in the water than itmelted. Now who was to tell the depth?
  22. 22. Parable of the chameleon"Listen to a story. Once a man entered a wood and saw a small animal on a tree. He cameback and told another man that he had seen a creature of a beautiful red colour on a certain tree.The second man replied:When I went into the wood, I also saw that animal. But why do you call it red? It is green.Another man who was present contradicted them both andinsisted that it was yellow. Presently others arrived andcontended that it was grey, violet, blue, and so forth and soon. At last they started quarrelling among themselves. Tosettle the dispute they all went to the tree….continued
  23. 23. Parable of the chameleonThey saw a man sitting under it. On beingasked, he replied: Yes, I live under this treeand I know the animal very well.All your descriptions are true. Sometimes itappears red, sometimes yellow, and at other times blue, violet, grey, and so forth. It is a chameleon.And sometimes it has no colour at all. Now it has a colour,and now it has none."In like manner, one who constantly thinks of God canknow His real nature; he alone knows that God revealsHimself to seekers in various forms and aspects. God hasattributes; then again He has none. Only the man wholives under the tree knows that the chameleon can appearin various colours, and he knows, further, that the animalat times has no colour at all. It is the others who sufferfrom the agony of futile argument.
  24. 24. Why, we dont see Him"One cannot see God if one has even the slightest traceof worldliness.Match-sticks, if damp, wont strike firethough you rub a thousand of themagainst the match-box.You only waste a heap of sticks.The mind soaked in worldliness is sucha damp match-stick.
  25. 25. God is like a childGods nature like that of a child"I used to see God directly with these very eyes, just as Isee you. Now I see divine visions in trance."After realizing God a man becomes like a child. Oneacquires the nature of the object one meditates upon.The nature of God is like that of a child. As a child builds uphis toy house and then breaks it down, so Godacts while creating, preserving, and destroying theuniverse. Further, as the child is not under the control ofany guna, so God is beyond the three gunas-sattva, rajas,and tamas. That is why paramahamsas keep fiveor ten children with them, that they may assume theirnature.“
  26. 26. need not hug the tiger God.Masters attitude toward the wicked"It is God alone", he said, "who has become all this. But incertain places- for instance, in a holy man-there is a greatermanifestation than in others. You may say, there are wickedmen also. That is true, even asthere are tigers and lions; but oneneed not hug the tiger God.One should keep away from him and salute himfrom a distance. Take water, for instance. Some water maybe drunk, some may be used for worship, some for bathing,and some only for washing dishes."
  27. 27. pure love of GodGod cannot remain unmoved if you have raga-bhakti,that is, love of God with passionate attachment to Him.Do you know how fond God is of His devotees love? Itis like the cows fondness for fodder mixed with oilcake.The cow gobbles it down greedily."Raga-bhakti is pure love of God, a love that seeks Godalone and not any worldly end. Prahlada had it.Suppose you go to a wealthy man every day, but youseek no favour of him; you simply love to see him. If hewants to show you favour, you say: No, sir. I dont needanything. I came just to see you. Such is love of Godfor its own sake. You simply love God and dont wantanything from Him, in return."
  28. 28. signs of God-realizationIndications of God-realization"There are certain signs of God-realization. The man inwhom longing for God manifests its glories is not far fromattaining Him. What are the glories of that longing? Theyare• discrimination,• dispassion,• compassion for living beings,• serving holy men, loving their company,• chanting the name and glories of God,• telling the truth, and the like.When you see those signs of longing in an aspirant, youcan rightly say that for him the vision of God is not far toseek.
  29. 29. signs of God-realization"The state of a servants house will tell youunmistakably whether his master has decided tovisit it. First, the rubbish and jungle around thehouse are cleared up. Second, the soot and dirtare removed from the rooms.Third, the courtyard, floors, and other places areswept clean. Finally the master himself sendsvarious things to the house such as a carpet, ahubble-bubble for smoking, and the like. Whenyou see these things arriving, you conclude thatthe master will very soon come"
  30. 30. Perform dutyThe impurity of the mind is destroyed through theperformance of duty. It is like getting rid of a disease bymeans of medicine, under the instruction of a competentphysician.
  31. 31. He will free us_pray for it"Why doesnt God free us from the world?Ah, He will free us when the disease is cured. Hewill liberate us from the world when we arethrough 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 goaway unless his illness is completely cured."
  32. 32. vision of GodParable of the elephant and the blind men"Once some blind men chanced to comenear an animal that someone told them was an elephant. They were asked what the elephant was like. The blind men began to feel itsbody. One of them said the elephant was like a pillar;he had touched only its leg. Another said it was like awinnowing-fan; he had touched only its ear. In this waythe others, having touched its tail or belly, gave theirdifferent versions of the elephant. Justso, a man who has seen only one aspect of God limitsGod to that alone. It is his conviction that God cannotbe anything else.
  33. 33. Awake to vision of GodBorn with God-Consciousness.There is the parable of the Homa bird in the Vedas.The bird lives high up in the sky and never descends toearth. It lays its egg in the sky, and the egg begins tofall. But the bird lives in such a high region that the egghatches while falling. The fledgling comes out and continues to fall. But it isstill so high that while falling it grows wings and itseyes open.Then the young bird perceives that it is dashing downtoward the earth and will be instantly killed. Themoment it sees the ground, it turns and shoots uptoward its mother in the sky.Then its one goal is to reach its mother.
  34. 34. Seeing God in everything"There was a monastery in a certain place. The monksresiding there went out daily to beg their food. Oneday a monk, while out for his alms, saw a landlord beatinga man mercilessly. The compassionate monkstepped in and asked the landlord to stop. But thelandlord was filled with anger and turned his wrath againstthe innocent monk. He beat the monk till he fellunconscious on the ground. Someone reported the matterto the monastery. The monks ran to the spot and foundtheir brother lying there. …continued
  35. 35. Seeing God in everythingFour or five of them carried him back and laid him on abed. He was still unconscious. The other monks sataround him sad at heart; some were fanning him. Finallysomeone suggested that he should be given a little milk todrink. When it was poured into his mouth he regainedconsciousness. He opened his eyes and looked around.One of the monks said, Let us see whether he is fullyconscious and can recognize us. Shouting into his ear, hesaid, Revered sir, who is giving you milk? Brother,replied the holy man in a low voice, He who beat me isnow giving me milk.
  36. 36. … so is his gain" As is a mans feeling of love, so is his gain. Oncetwo friends were going along the street, when they sawsome people listening to a reading of the Bhagavata.Come, friend, said the one to the other. Let us hearthe sacred book. So saying he went in and sat down. Thesecond man peeped in and went away. He entereda house of ill fame. But very soon he felt disgusted withthe place. Shame on me! he said to himself. Myfriend has been listening to the sacred word of Hari; andsee where I am!
  37. 37. … so is his gainBut the friend who had been listening to the Bhagavataalso became disgusted. What a fool I am! he said. Ihave been listening to this fellows blah-blah, and myfriend is having a grand time. In course of time they bothdied. The messenger of Death came for the soul of theone who had listened to the Bhagavata and dragged it offto hell. The messenger of God came for the soul of theone who had been to the house of prostitution and led itup to heaven.
  38. 38. world is His playMASTER: "Everything depends on the will of God. Theworld is His play. He has created all these differentthings - great and small, strong and weak, good and bad,virtuous and vicious. This is all His maya, His sport.You must have observed that all the trees in a garden arenot of the same kind. "As long as a man has not realizedGod, he thinks he is free. It is God Himself who keeps thiserror in man.Otherwise sin would have multiplied. Man would not havebeen afraid of sin, and there would have been nopunishment for it.
  39. 39. "But do you know the attitude of one who hasrealized God?He feels: I am the machine, and Thou, O Lord,art the Operator.I am the house and Thou art the Indweller.I am the chariot and Thou art the Driver.I move as Thou movest me; I speak as Thoumakest me speak.
  40. 40. The I-consciousness"As long as God keeps the awareness of I in us,so long do sense-objects exist; and we cannotvery well speak of the world as a dream. Thereis fire in the hearth; therefore the rice and pulseand potatoes and the other vegetables jumpabout in the pot. They jump about as if to say:We are here! We are jumping! This body is thepot. The mind and intelligence are the water.The objects of the senses are the rice, potatoes,and other vegetables. The I-consciousnessidentified with the senses says, I am jumpingabout. And Satchidananda is the fire.
  41. 41. Oneness of God"The Truth established in the Vedas, the Puranas, and theTantras is but one Satchidananda. In the Vedas It is calledBrahman, in the Puranas It is called Krishna, Rāma, andso on, and in the Tantras It is called Śiva.The one Satchidananda is called Brahman, Krishna, andŚiva.“A man who has seen God sometimes behaves like amadman: he laughs, weeps, dances, and sings.Sometimes he behaves like a child, a child five years old-guileless, generous, without vanity, unattached toanything, not under the control of any of the gunas,always blissful.
  42. 42. Shiva, or Mahadeva, or Maheshvara, is theDestroyer, He who frees Atma from imprisoningforms, who destroys Avidya and so gives Vidya,and who, finally rolling up the universe, brings thepeace of liberation. His Shakti isUma, “IchchhA’, Will, called also,Brahmavidya, who reveals Brahman. NameShiva implies, Ananda, the peace and bliss ofAtma, freed from desire and master of mind.
  43. 43. … it is God who has become"By taking off, one by one, the sheaths of a banana tree,one obtains the pith. The sheaths are one thing, and thepith is another. The sheaths are not the pith, and the pithis not the sheaths. But in the end one realizes that thepith cannot exist apart from the sheaths, and the sheathscannot exist apart from the pith; they are part and parcelof one and the same banana tree. Likewise, it is God whohas become the twenty-four cosmic principles; it is Hewho has become man.
  44. 44. kinds of devotees"There are three kinds of devotees: superior, mediocre,and inferior. The inferior devotee says, God is outthere. According to him God is different from Hiscreation. The mediocre devotee says: God is theAntaryami, the Inner Guide. God dwells in everyonesheart. The mediocre devotee sees God in the heart. Butthe superior devotee sees that God alone has becomeeverything; He alone has become the twenty-fourcosmic principles. He finds that everything, above andbelow, is filled with God.
  45. 45. Dr. Sarkar & Master "Cant you forbid people to salute you by touching yourfeet?" "Can all comprehend the Indivisible Satchidananda?"DR. SARKAR: "But shouldnt you tell people what is right?"Different disciplines for different temperaments:MASTER: "People have different tastes. Besides, all havenot the same fitness for spiritual life.“DR. SARKAR: "How is that?"MASTER: "Dont you know what difference in taste is?Some enjoy fish curry; some, fried fish; some, pickled fish;and again, some, the rich dish of fish pilau. Then too, thereis difference in fitness. I ask people to learn to shoot at abanana tree first, then at the wick of a lamp, and then at aflying bird."
  46. 46. If U die praying to God…MASTER: "If a man practises spiritual disciplinebefore his death and if he gives up his bodypraying to God and meditating on Him, when willsin touch him? It is no doubt the elephantsnature to smear his body with dust and mud,even after his bath. But he cannot do so if themahut takes him into the stable immediatelyafter his bath."
  47. 47. Parmatman is infinite ocean"Take the case of the infinite ocean. There is no limit toits water: Suppose a pot is immersed in it:there iswater both inside and outside the pot. The Jnāni seesthat both inside and outside there is nothing butParmatman. Then what is this pot? It is I-consciousness.Because of the pot the water appears to be dividedinto two parts; because of the pot you seem to perceivean inside and an outside. One feels that way as longas this pot of I exists. When the I disappears, what isremains. That cannot be described in words.
  48. 48. O King, I now understand.MASTER: "Listen to a story. There was a king whoused daily to hear the Bhagavata recited by apundit. Every day, after explaining the sacredbook, the pundit would say to the king, O King,have you understood what I have said? And everyday the king would reply, You had betterunderstand it first yourself. The pundit wouldreturn home and think: Why does the king talk tome that way day after day?’
  49. 49. I explain the texts to him so clearly, and he says to me,"You had better understand it first yourself." What doeshe mean? The pundit used to practise spiritual discipline.A few days later he came to realize that God alone is realand everything else_ house, family, wealth, friends,name, and fame-illusory. Convinced of the unreality ofthe world, he renounced it. As he left home he asked aman to take this message to the king: O King, I nowunderstand.
  50. 50. God is very near U"A man wanted a smoke. He went to a neighbours houseto light his charcoal. It was the dead of night and thehousehold was asleep. After he had knocked a greatdeal, someone came down to open the door. At sight ofthe man he asked, Hello! Whats the matter? The manreplied: Cant you guess? You know how fond I am ofsmoking. I have come here to light my charcoal. Theneighbour said: Ha! Ha! You are a fine man indeed! Youtook the trouble to come and do all this knocking at thedoor! Why, you have a lighted lantern in your hand! (Alllaugh.)"What a man seeks is very near him. Still he wandersabout from place to place."
  51. 51. practice spiritual discipline, C GodMASTER: "Proof? God can be seen. By practisingspiritual discipline one sees God, through His grace.The rishis directly realized the Self. One cannot knowthe truth about God through science.Science gives us information only about thingsperceived by the senses, as for instance: this materialmixed with that material gives such and such a result,and that material mixed with this material gives suchand such a result."For this reason a man cannot comprehend spiritualthings with his ordinary intelligence. To understandthem he must live in the company of holy persons. Youlearn to feel the pulse by living with a physician."
  52. 52. reveal Thyself to me!MASTER: "The best path for this age is the path ofbhakti: to sing the name and glories of God and pray toHim with a longing heart, O God, give me knowledge,give me devotion, and reveal Thyself to me!The path of karma is extremely difficult. Therefore oneshould pray: O God, make my duties fewer and fewer;and may I, through Thy grace, do the few duties that Thougivest me without any attachment to their results! May Ihave no desire to be involved in many activities!
  53. 53. path of bhakti & Karma"It is not possible to give up work altogether. Even tothink or to meditate is a kind of work. Begin with dutifullife. As you develop love for God, your worldly activitiesbecome fewer and fewer of themselves. And you lose allinterest in them. Can one who has tasted a drink made ofsugar candy enjoy a drink made of ordinary molasses?“Know the Self the chariot-owner, the body the chariot ;know Reason the charioteer, and the mind as the reins ;they call the senses the horses, the sense-objects theirprovince. Charioteer may control through reins thehorses.
  54. 54. take the truth"Live in the world like an ant. The world contains amixture of truth and untruth, sugar and sand. Be an antand take the sugar."Again, the world is a mixture of milk and water, the blissof God-Consciousness and the pleasure of sense-enjoyment. Be a swan and drink the milk, leaving thewater aside."Live in the world like a waterfowl. The water clings to thebird, but the bird shakes it off.Live in the world like a mudfish. The fish lives in the mud,but its skin is always bright and shiny."The world is indeed a mixture of truth and make-believe.Discard the make-believe and take the truth."Sri Ramakrishna
  55. 55. Divine bliss is the highest"Though the chatak bird is about to die of a parchedthroat, and around it there are seven oceans, rivers, andlakes overflowing with water, still it will not touch thatwater. Its throat is cracking with thirst, and still it will notdrink that water. It looks up, mouth agape, for the rain tofall when the star Svati is in the ascendant. To the chatakbird all waters are mere dryness beside Swati water.‘However much a bhakta may experience physical joyand sorrow, he always has knowledge and the divinelove. This treasure never leaves him.
  56. 56. wine of ecstatic loveAnother day the Master was seated on the small couch inhis room, with his usual beaming countenance. M. arrivedwith Kalikrishna, who did not know where his friend M.was taking him. He had only been told: "If you want to seea grog-shop, then come with me.You will see a huge jar of wine there."M. related this to Sri Ramakrishna,who laughed about it.
  57. 57. .The Master said: "The bliss of worship and communionwith God is the true wine, the wine of ecstatic love. Thegoal of human life is to love God, Bhakti is the oneessential thing. To know God through jnāna and reasoningis difficult."
  58. 58. water-pitchers on headsMASTER: "Everybody will surely be liberated. But oneshould follow the instructions of the guru; if one followsa devious path, one will suffer in trying to retrace onessteps. It takes a long time to achieve liberation. A manmay fail to obtain it in this life. Perhaps he will realize Godonly after many births. Sages like Janaka performed worldlyduties. They performed duties, bearing God in theirminds, as a dancing-girl dances, keeping jars or trayson her head. Havent you seen how the women innorthwest India walk, talking and laughing while carryingwater-pitchers on their heads?“
  59. 59. have faith and loveWhat is the significance of the Gita? It is whatyou find by repeating the word ten times. It isthen reversed into tagi, which means a personwho has renounced everything for God. And thelesson of. the Gita is: O man, renounceeverything and seek God alone. Whether a manis a monk or a householder, he has to shake offall attachment from his mind.One must have faith and love. There is a popularsaying that Hanuman jumped over the seathrough his faith in Ramas name, but Ramahimself had to build a bridge.
  60. 60. "Therefore having thus become wise, calm,subdued, dispassionate, enduring, collected, hesees the Self in the Self, he sees the Self as all ;nor does sin overcome him, he overcomes allsin ; nor does sin consume him, he consumesall sin. Free from sin, free from passion, hebecomes a Brahmana ( of the nature ofBrahman) ; this the Brahman-world
  61. 61. To see the Self is Jnana, is wisdom ; to love the Self isBhakti, devotion ; to serve the Self is Karma, action.Such Jnana, Bhakti, Karma, are the three Margas,ways, to Moksha, liberation. The Jnana Marga is forthose in whom Chit predominates; the Bhakti Marga forthose in whom Ichchha predominates; the Karma Margafor those in whom Kriya predominates. But in each path,as each Jivatma is triune, the evolution of all of its threeaspects must be carried on.
  62. 62. Dakshineshwar templeThe whole symbolic world is represented in the templegarden –• the Trinity of the Nature Mother (Kāli),• the Absolute (Śiva), and• Love (Radhākānta),• the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhāgavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there.
  63. 63. the temple gardenBut of this divine household, Kāli isthe pivot, the sovereign Mistress.She is Prakriti, the Procreatrix,Nature, the Destroyer, the Creator.Nay, She is something greater anddeeper still for those who have eyesto see. She is the Universal Mother,"my Mother" as Ramakrishna wouldsay,
  64. 64. the All-powerful, who reveals Herself to Herchildren under different aspects and DivineIncarnations, the Visible God, who leads the electto the Invisible Reality; and if it so pleases Her,She takes away the last trace of ego from createdbeings and merges it in the consciousness of theAbsolute, the undifferentiated God. Through Hergrace "the finite ego loses itself in the illimitableEgo- Ātman -Brahman".