Contents
The Purpose of Life is Enlightenment
Bibliography
Last Revised: 9 February 2005
Details of bibliographic acronyms are available here .
Subject: Paramahansa Ramakrishna (born Gadadhar Chattopadhyaya)
Dates: 1836-1886 A.D.
Tradition: Avatar; Hinduism.
Sri Ramakrishna - Who He is and Why He is Here
There is no doubt that God exists in all things; but the manifestation of His Power is through an Incarnation. Again, in some Incarnations there is a complete manifestation of God's Power. (Paramahansa Ramakrishna in GSR, 726.)He who was Rama and Krishna1 is now, in this body, Ramakrishna. (Shortly before his death to Swami Vivekananda in GSR, 72.)
It is He alone who dwells here. (GSR, 825.)
There is Someone within me who does all these things through me. (GSR, 175.)
When God Himself is born as a man, as an Incarnation, [He holds] in His hand the key to others' liberation. (GSR, 237.)
The Incarnation is like the udder of the cow, the only place milk is to be got. (GSR, 283.)
In the twinkling of an eye Sri Ramakrishna goes into deep samadhi. An amazing transformation takes place in the Master before the very eyes of the devotees. His face shines with a heavenly light. His two hands are raised in the posture of granting boons and giving assurance to the devotees; it is the posture one sees in images of the Divine Mother. His body is motionless; he has no consciousness of the outer world. he sits facing the north. Is the Divine Mother of the Universe manifesting Herself through his person? Speechless with wonder, the devotees look intently at Sri Ramakrishna, who appears to them to be the embodiment of the Divine Mother Herself. (GSR, 928.)
The Full Brahman is the Witness, pervading all space and time, equally. It is his Energy (Shakti) that incarnates. Somewhere it is 10 phases (or parts of His Shakti) that are manifested, at others 12; more rarely at others 16 parts. He in whom 16 parts of the Divine Energy incarnate, is hailed as the Full Brahman. He is worshipped, for example, [in] Sri Krishna. In Rama, it is 12 parts. (BTE, 54.)
"There is no outsider here. The other day, when Harish was with me, I saw Satchidananda [God] come out of this sheath. It said, 'I incarnate myself in every age.' I thought that I myself was saying these words out of mere fancy. I kept quiet and watched. Again Satchidananda Itself spoke, saying, 'Chaitanya [another Avatar], too, worshipped Sakti [the Divine Mother or Holy Spirit].'"
The devotees listened to these words in amazement. Some wondered whether God Himself was seated before them in the form of Sri Ramakrishna. The Master paused for a moment. Then he said, addressing M., "I saw that it is the fullest manifestation of Satchidananda; but this time the Divine Power is manifested through the glory of sattva." (GSR, 720.)
Suddenly Sri Ramakrishna went into a spiritual mood and said to Dr. Sarkar: "Mahindra Babu, what is this madness of yours about money? Why such attachment to wife? Why such longing for name and fame? Give up all these, now, and direct your mind to God with whole-souled devotion. Enjoy the Bliss of God."
Dr. Sarkar sat still without uttering a word. The devotees also remained silent. (GSR, 915.)
Sri Ramakrishna - His Attainments and His Experiences
You say that by mere sadhana one can attain a state of mind like mine. But it is not so. There is something special here (referring to himself). (GSR, 830.)My experiences are for others to refer to. (GSR, 747.)
Sri Ramakrishna - Immaculate Conception
Divine portents had filled the [parents of Sri Ramakrishna] with great expectations. ... Khudiram [the father] ... had been to Gaya on a pilgrimage. He had a wonderful vision there. Lord [Vishnu] ... appeared before him in a dream and said, 'Khudiram, I shall be born in your cottage.' (Smarananda, SRBP, 9.)One day when Chandra Devi was standing before the Shiva temple adjacent to her house, she saw a flood of celestial light issue from the image of Lord Shiva and dart towards her. She was about to speak of the phenomenon to her friend when the light entered her body and completely overpowered her, rendering her unconscious. When brought back to consciousness, Chandra felt as if she were with child. (Smarananda, SRBP, 11.)
[Chandra Devi:] I saw that the holy image of Lord Shiva inside the shrine was alive! It began to send forth waves of the most beautiful light -- slowly at first, then quicker and quicker. They filled the inside of the temple, then they came pouring out -- it was like one of those huge flood waves in the river -- right towards me! I was going to tell Dhani [a neighbour woman], but then the waves washed over me and swallowed me up, and I felt that marvellous light enter into my body. I fell down on the ground, unconscious. When I came to myself, I told Dhani what had happened, but she did not believe me. She said I'd had an epileptic fit. That cannot be so, because since then I have been full of joy and my health is better than ever. Only -- I feel that light is still inside me, and I believe that I am with child. (Swami Chetanananda, TLG, ix-x.)
Sri Ramakrishna - Those Who Found Him Out
M. (smiling) "You are as infinite as He of whom we have been talking [i.e., Krishna]. Truly, no one can fathom your depth."Master (smiling): "Ah! I see you have found [me] out." (Paramahansa Ramakrishna in GSR, 128.)
[It is very likely that the real exchange between Mahendranath Gupta and Sri Ramakrishna is happening below words, that the Master is reading M's thoughts and heart as Jesus read the minds of others, something Sri Ramakrishna was fully capable of. Thus: Sri Ramakrishna ... could see into a man's innermost thoughts. (Mahendranath Gupta in GSR, 233.) And: I can see inside [a man] through his eyes, as one can see the objects in a room through the glass door. (Paramahansa Ramakrishna in GSR, 94.)]
[Hari's] six years at Dakshineswar had convinced [him] that Sri Ramakrishna was a divine incarnation. Hence, when the Master fell sick, he could not believe that disease had really overcome him -- the whole thing was a play of the Lord.
One day, towards the end of his life, when Sri Ramakrishna was lying in bed at Cossipur, suffering from cancer of the throat, Hari approached and asked: "Sir, how are you?"
The Master replied: "Oh, I am in great pain. I cannot eat anything, and there is an unbearable burning in my throat."
But Hari was not fooled. He saw that the Master was still confirming him in his devotion. For Hari knew that the Upanishads declare that the play of the Atman is all "as if" -- not actuality. The Atman never experiences any illness or suffering. A man of realization is always the same. And Hari's Master was such a man.
The more Sri Ramakrishna complained, the clearer it was to Hari that his teacher was teasing him. Finally, Hari could control himself no longer and burst out: "Sir, whatever you may say, I see you as an infinite ocean of bliss."
At this, Sri Ramakrishna said to himself with a smile: "This rascal has found me out!" (Swami Ritajananda in ST, 23.)
Enlightenment is the purpose of life - Enlightenment as God-Realization
The only purpose of life is to realize God. (GSR, 273.)The vision of God is the only goal of human life. (GSR, 331.)
Without the realization of God everything is futile. This is the great secret. (GSR, 95.)
The bliss of worship and communion with God is the true wine, the wine of ecstatic love. (GSR, 94.)
The Divine Mother ... gives freedom to one out of a hundred thousand. (GSR, 136.)Innumerable are the living beings. Only one or two among them attain liberation. (GSR, 818.)
Out of a hundred thousand kites, at best but one or two break free; and Thou dost laugh and clap Thy hands, O Mother, watching them! (GSR, 818.)
A few [householders] succeed in [spiritual life] through the grace of God and as a result of their spiritual practice. But most people fail. Entering the world, they become more and more involved in it; they drown in worldliness and suffer the agonies of death. A few only ... have succeeded, through the power of their austerity. ... Therefore spiritual practice1 is extremely necessary; otherwise one cannot live rightly in the world. (GSR, 154.)
All will surely realize God. All will be liberated. It may be that some get their meal in the morning, some at noon, and some in the evening; but none will go without food. All, without any exception, will certainly know the real Self. (GSR, 818.)All will surely realize God. All will be liberated. It may be that some get their meal in the morning, some at noon, and some in the evening; but none will go without food. All, without any exception, will certainly know the real Self. (GSR, 818.)
If you realize God, you will get everything else. (GSR, 615.)First of all set up God in the shrine of your heart, and then deliver lectures as much as you like. ... First of all dive deep. Plunge to the bottom and gather up the gems. Then you may do other things. (GSR, 125.)
You may say, even though you dive deep you are still in danger of sharks and crocodiles, of lust and anger. But dive deep after rubbing your body with turmeric powder; then sharks and crocodiles will not come near you. The turmeric is discrimination and renunciation. (GSR, 543.)
Shortly after the arrival of such [an advanced] devotee, [Sri Ramakrishna] would call him aside, ask him to meditate, and then touch under the influence of divine inspiration certain parts of his body like the chest or the tongue. By that potent touch, the devotee's mind would become indrawn into a trance in which his accumulated impressions of the past got activated and produced [a] spiritual realization in him. Consequently, on account of that touch, one would have the vision of a divine Light or of the luminous figure of a God or Goddess; another would be in deep meditation or feel a bliss never experienced before; a third would have the knots of his heart suddenly loosened and removed and experience an intense eagerness for God-realization; a fourth would be inspired with spiritual emotions and enter into Savikalpa Samadhi; and a rare one would get a foretaste of Nirvikalpa Samadhi. There was no limit to the number of persons who came to him and thus ha dthe vision of luminous forms. ... The experience of a foretaste of the Nirvikalpa Samadhi on account of that touch was seen in the life of Narendranath [Swami Vivekananda] alone. Besides touching the devotees in that way, the Master intiated some of them in Mantras. ... He observed every one's tendency and prescribed everything accordingly. (Swami Saradananda, SRGM, 2, 932-3.)
A man's spiritual consciousness is not awakened unless his Kundalini is aroused. The Kundalini dwells in the Muladhara.1 When it is aroused, it passes along the Sushumna nerve, goes through the centres of Svadhisthana, Manipura,2 and so on, and at last reaches the head. (GSR, 830.)The first three planes of the Vedas may be compared to the first three Yogic centres, namely, Muladhara, Svadisthana, and Manipura. With ordinary people the mind dwells in these three planes, at the organs of evacuation and generation and at the navel. (GSR, 245.)
When the mind is immersed in worldliness it dwells in the three lower planes.... In that state the mind loses all its higher visions -- it broods only on [lust and greed]. (GSR, 150.)
The awakening of the Kundalini is the beginning of spiritual consciousness, and its union with Siva in the Sahasrara [seventh chakra], ending in samadhi [absorption in God], is the consummation. (GSR, 22.)
After great effort and spiritual practice the Kundalini is awakened. According to the yogis there are three nerves in the spinal column: Ida, Pingala, and Sushumna. Along the Sushumna are six lotuses, or centres, the lowest being known as the Muladhara. Then come successively Svadisthana, Manipura, Anahata, Visuddha, and Ajna. These are the six centres. (GSR, 499.)
There is much similarity between the seven 'planes' described in the Vedanta and the six 'centres' of Yoga. The first three planes of the Vedas may be compared to the first three Yogic centres, namely, Muladhara, Svadisthana, and Manipura. With ordinary people the mind dwells in these three planes, at the organs of evacuation and generation and at the navel. (GSR, 245.)
The mind of a worldly man generally moves among the three lower centres: those at the navel, at the sexual organ, and at the organ of evacuation. (GSR, 499.)
The Kundalini, when awakened, passes through the lower centres and comes to the Anahata, which is at the heart. It stays there. At that time the mind of the aspirant is withdrawn from the three lower centres. He feels the awakening of Divine Consciousness and sees Light. In mute wonder he sees that radiance and cries out: 'What is this? What is this?' (GSR, 499.)
The Vedas speak of seven planes where the mind dwells. When the mind is immersed in worldliness it dwells in the three lower planes -- at the navel, the organ of generation, and the organ of evacuation. In that state the mind loses all its higher visions -- it broods only on [lust and greed]. (GSR, 150.)
From within He creates the various states of mind. After passing through the six centres, the jiva goes beyond the realm of maya and becomes united with the Supreme Soul. This is the vision of God. (Paramahamsa Ramakrishna in GSR 243.)
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; 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. (GSR, 177.)
When, hearing the name of Hari or Rama once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform ... devotions ... any more. Then only will you have a right to renounce rituals; or rather, rituals will drop away of themselves. Then it will be enough if you repeat only the name of Rama or Hari, or even simply Om. (GSR, 77.)One does not follow the injunctions of ceremonial worship when one develops raga-bhakti, when one loves God as one's own. Then it is like crossing a rice-field after the harvest. You don't have to walk along the balk. You can go straight across the field in any direction. (GSR, 196.)
The fifth plane of the mind is at the throat. When the mind reaches this, the aspirant becomes free from all ignorance and illusion. He does not enjoy talking or hearing about anything but God. If people talk about worldly things, he leaves the place at once. (GSR, 151.)
The centre known as Visuddha is the fifth plane. This centre is at the throat and has a lotus with sixteen petals. When the Kundalini reaches this plane, the devotee longs to talk and hear only about God. Conversation in worldly subjects, on [lust and greed], causes him great pain. He leaves a place where people talk of these matters. (GSR, 499.)
Enlightenment - Midrange Experiences - Sixth-Chakra Experiences
The sixth plane is at the forehead. When the mind reaches it, the aspirant sees the form of God day and night. But even then a little trace of ego remains. At the sight of that incomparable beauty of God's form, one becomes intoxicated and rushes forth to touch and embrace it. But one doesn't succeed. It is like the light inside a lantern. One feels as if one could touch the light, but one cannot on account of the pane of glass. (GSR, 151.)
The sixth plane and the centre known by the yogi as Ajna are one and the same. When the mind rises there, the aspirant sees God. But still there is a barrier between God and the devotee. It is like the barrier of glass in a lantern, which keeps one from touching the light. (GSR, 245.)
Then comes the sixth plane, corresponding to the centre known as Ajna. This centre is located between the eyebrows and it has a lotus with two petals. When the Kundalini reaches it, the aspirant sees the form of God. But still there remains a slight barrier between the devotee and God. It is like a light inside a lantern. You may think you have touched the light, but in reality you cannot because of the barrier of glass. (GSR, 499-500.)
It is better to make the mind go up and down between the fifth and sixth planes, like a boat racing between two points. I don't want to go beyond the sixth plane and keep my mind a long time in the seventh. My desire is to sing the name and glories of God. (GSR, 172.)
As long as the slightest trace of ego remains, one lives within the jurisdiction of the Adyashakti. One is under Her sway. One cannot go beyond Her. (GSR, 460.)
God reveals Himself in many ways: sometimes as man [an avatar], sometimes in other divine forms made of Spirit. One must believe in divine forms. (GSR, 798.)Know for certain that all forms are the forms of the one God alone. (GSR, 184.)
Brahman may be compared to an infinite ocean, without beginning or end. Just as, through intense cold, some portions of the ocean freeze into ice and the formless water appears to have form, so, through the intense love of the devotee, Brahman appears to take on form and personality. But the form melts away again as the sun of knowledge rises. Then the universe also disappears, and there is seen to be nothing but Brahman, the infinite. (GSR, 191.)
"I felt as if my heart were being squeezed like a wet towel. I was overpowered with a great restlessness and a fear that it might not be my lot to realize Her in this life. I could not bear the separation from Her any longer. Life seemed to be not worth living. Suddenly my glance fell on the sword that was kept in the Mother's temple. I determined to put an end to my life. When I jumped up like a madman and seized it, suddenly the blessed Mother revealed Herself. The buildings with their different parts, the temple, and everything else vanished from my sight, leaving no trace whatsoever, and in their stead I saw a limitless, infinite, effulgent Ocean of Consciousness. As far as the eye could see, the shining billows were madly rushing at me from all sides with a terrific noise, to swallow me up! I was panting for breath. I was caught in the rush and collapsed, unconscious. What was happening in the outside world I did not know; but within me there was a steady flow of undiluted bliss, altogether new, and I felt the presence of the Divine Mother." On his lips when he regained consciousness of the world was the word "Mother". (GSR, 14.)
While he sat to meditate. ... from a sea of translucent mist he would behold the Mother rising, first Her feet, then Her waist, body, face, and head, finally Her whole person; he would feel Her breath and hear Her voice. ... After the [image of the] Mother had been put to sleep at night [in the temple], from his own room he would hear Her ascending to the upper storey of the temple with the light steps of a happy girl, Her anklets jingling. Then he would discover Her standing with flowing hair, Her black form silhouetted against the sky of the night, looking at the Ganges or at the distant lights of Calcutta. (Nikhilananda in GSR, 14.)"I saw that form of the Mother consisting of Consciousness with hands that give boons and freedom from fear -- the form that smiled, spoke and consoled and taught me in endlessly." ... Where previously in vision he would see a hand or a foot or the face of the Divine Mother, now he saw Her full figure, smiling, talking. Where he used to see a beam of light from her eyes, touching upon the food offering, now he saw Her actually eat the food. Where he had been seeing the living Presence in the [temple] image, now he saw no image: he saw the Divine Mother Herself, all Consciousness. "I put the palm of my hand near Her nostrils and felt that Mother was actually breathing. ... I heard from my room that Mother, merry like a little girl, was going upstairs, Her anklets making jingling sounds. I came up to test it and found that She, with hair dishevelled, was actually standing on the verandah of the upper floor of the temple, looking now at Calcutta, now at the Ganga." The Master tells us that he would go into samadhi uttering the word 'Ma', ... that this utterance drew the Mother of the Universe to him like fishermen drawing in the catch with their nets. (Yogeshananda, VSR, 13-4 and 17.)
The pure heart of the boy [Ramakrishna] became so absorbed in the worship [of Vishnu] that he experienced the state of Bhava-samadhi also known as Savikalpa-samadhi. And after this experience, various spiritual visions came to him from time to time. ... From now onwards, [Ramakrishna] was in this kind of ecstacy from time to time. He would forget himself and his surroundings when meditating, or listening to songs, music, etc., in praise of gods and goddesses. Then his mind would remain indrawn for a time -- short or long -- during which it would not respond to any external stimulus. On occasions, when his absorption became very deep, he would appear like a lifeless statue. On emerging from such states, he would say, if questioned, that he then experienced a marvellous joy accompanied by divine visions while meditating on some god or goddess or listening to songs glorifying them. (Swami Saradananda, SRGM, 1, 64-5.)
The sound Om is Brahman. The rishis and sages practised austerity to realize that Sound-Brahman. After attaining perfection one hears the sound of this eternal word rising spontaneously from the navel. (GSR, 404.)[Sri Ramakrishna's] ears ... were bringing him nothing but Brahman in those days. Om, the pranava -- the 'unstruck sound' - he heard going on continuously everywhere in the universe. (Yogeshananda, VSR, 41.)
One should hear the scriptures during the early stages of spiritual discipline. After attaining God there is no lack of knowledge. Then the Divine Mother supplies it without fail. (GSR, 200.)'O Mother, I am a fool. Please teach me what is contained in the Vedas, the Puranas, the Tantras, and the other scriptures.' The Mother said to [Sri Ramakrishna], 'The essence of the Vedanta is that Brahman alone is real and the world illusory.' (Yogeshananda, VSR, 14.)
Last of all is the seventh plane, which, according to Tantra, is the centre of the thousand-petalled lotus. When the Kundalini arrives there, the aspirant goes into samadhi. In that lotus dwells Satchidananda Siva, the Absolute. There Kundalini, the awakened Power, unites with Siva. This is known as the union of Siva and Sakti. (GSR, 499.)In the top of the head is the seventh plane. When the mind rises there, one goes into samadhi. Then the Brahmajnani directly perceives Brahman. But in that state his body does not last many days. He remains unconscious of the outer world. If milk is poured into his mouth, it runs out. Dwelling on this plane of consciousness, he gives up his body in twenty-one days. That is the condition of the Brahmajnani. (GSR, 151.)
[When the kundalini reaches the seventh plane and Shakti unites with Shiva] the individual soul and the Supreme Soul become one. The aspirant goes into samadhi. His consciousness of the body disappears. He loses the knowledge of the outer world. He does not see the manifold any more. His reasoning comes to a stop. (GSR, 245.)
It is said in the Vedas that a man experiences samadhi when his mind ascends to the seventh plane. The ego can disappear only when one goes into samadhi. (GSR, 169.)
When the mind reaches the seventh plane, then the ego vanishes completely and the man goes into samadhi. ... What happens when the mind reaches the seventh plane cannot be described. (GSR, 170.)
The king lives beyond the seven gates. At each gate sits a man endowed with great power and glory. At each gate the visitor asks, 'Is this the king?" The gate-keeper answers, 'No. Not this, not this.' The visitor passes through the seventh gate and becomes overpowered with joy. He is speechless. This time he doesn't have to ask, 'Is this the king?' The mere sight of him removes all doubts. (GSR, 218.)
The king dwells in the inmost room of the palace, which has seven gates. The visitor comes to the first gate. There he sees a lordly person with a large retinue, surrounded on all sides by pomp and grandeur. The visitor asks his companion, 'Is he the king?' 'No,' says his friend with a smile. At the second and the other gates, he repeats the same question to his friend. He finds that the nearer he comes to the inmost part of the palace, the greater is the glory, pomp, and grandeur. When he passes the seventh gate he does not ask his companion whether it is the king; he stands speechless at the king's immeasurable glory. He realizes that he is face to face with the king. He hasn't the slightest doubt about it. (GSR, 836.)
Awake, Mother! Awake! How long hast thou been asleep In the lotus of the Muladhara! Fulfil thy secret function, Mother: Rise to the thousand-petalled lotus within the head, Where mighty Siva has His dwelling; Swiftly pierce the six lotuses And take away my grief, O Essence of Consciousness! (Devotee sings to Ramakrishna's circle of devotees in GSR, 242.)
Becoming one with the non-dual consciousness even for a short time is what is called Nirvikalpa Samadhi. (SRGM, 404.)In [nirvikalpa] samadhi one forgets the world. (GSR, 237.)
The mind is annihilated; man goes into samadhi. What he feels then cannot be described in words. (GSR, 170.)
In [nirvikalpa] samadhi one attains the Knowledge of Brahman -- one realizes Brahman. In that state reasoning stops altogether, and man becomes mute. He has no power to describe the nature of Brahman. After I had experienced [nirvikalpa] samadhi, my mind craved intensely to hear only about God. (GSR, 117.)
Once a salt doll went to measure the depth of the ocean. (All laugh.)
It wanted to tell others how deep the water was. But this it could never do, for no sooner did it get into the water than it melted. Now who was there to report the ocean's depth. (GSR, 102-3.)
In samadhi I lose outer consciousness completely; but God generally keeps a little trace of ego in me for the enjoyment of divine communion. Enjoyment is possible only when 'I' and 'you" remain. Again, sometimes God effaces even the trace of 'I'. Then one experiences jada samadhi or nirvikalpa samadhi. (GSR, 196-7.)"So long as [the Kundalini] does not reach the brain, I remain conscious, but the moment it does so, I am dead to the outside world. Even the functions of the eyes and the ears come to a stop, and speech is out of the question. Who should speak? The very distinction between 'I' and 'thou' vanishes. Sometimes I think I shall tell you everything about what I see and feel when that mysterious power rises up through the spinal column. When it has come up to this, or even this (pointing to the heart and throat), somebody stops my mouth, as it were, and I am adrift. I make up my mind to relate to you what I feel when the Kundalini goes beyond the throat, but as I think over it, up goes the mind at a bound, and there is an end to the matter." Many a time did the Master attempt to describe this state, but failed every time. One day he was determined to tell and went on until the power reached the throat. Then pointing to the sixth centre, opposite the junction of the eyebrows, he said, "When the mind reaches this point one catches a vision of the Paramatman and falls into Samadhi. Only a thin, transparent veil intervenes between the Jiva and the Paramatman. He then sees like this --" and as he attempted to explain it in detail he fell into Samadhi. When his mind came down a little he tried again, and again he was immersed in Samadhi! After repeated attempts he said with tears in his eyes, "Well, I sincerely wish to tell you everything, but [the Divine Mother] won't let me do so. She gagged me!" (LSR, 107-8.)
The Master went into deep samadhi. His body was motionless; he sat with folded hands as in his photograph. Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room. (GSR, 207.)
As he uttered the words "Eternal Consort of my soul" and "Govinda", the Master again went into samadhi. There was complete silence in the room. The eager and unsatiated eyes of the devotees were fixed on the Master, a God-man of infinite moods. (GSR, 207-8.)
At these words the Master went into deep samadhi. After a short while he regained consciousness of the sense world. Then he suddenly stood up, overpowered by his spiritual mood, and sang improvised lines with the professionals, thinking himself to be a milkmaid of Vrindavan gone mad with the beauty of Sri Krishna's form. (GSR, 212.)
At the mere mention of Krishna and Arjuna the Master went into samadhi. In the twinkling of an eye his body became motionless and his eyeballs transfixed, while his breathing could scarcely be noticed. Navadvip and his son and the other devotee looked at the Master in mute wonder. (GSR, 255.)
Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room., He was saying: "Thou art I, and I am Thou -- Thou eatest -- Thou -- eat! ... What is this confusion Thou has created?" ... There was complete silence in the room. The eager and unsatiated eyes of the devotees were fixed on the Master, a God-man of infinite moods. (Mahendranath Gupta in GSR, 207-8.)
Spellbound, they looked on a great yogi, his face lighted with a divine smile, his countenance radiating love, his eyes sparkling with joy -- a man who had renounced all for God and who knew nothing but God. Unceasing words of wisdom flowed from his lips. (GSR, 134.)
A man's spiritual consciousness is not awakened unless his Kundalini is aroused.The Kundalini dwells in the Muladhara. When it is aroused, it passes along the Sushumna nerve, goes through the centres of Svadhisthana, Manipura, and so on, and at last reaches the head. (GSR, 830.)
Like the slow creeping of an ant, the Mahavayu rises from centre to centre. When it reaches the Sahasrara one goes into samadhi. One feels the rising of the Great Energy, as though it were the movement of an ant. (GSR, 950.)
Last of all is the seventh plane, which, according to Tantra, is the centre of the thousand-petalled lotus. When the Kundalini arrives there, the aspirant goes into samadhi. In that lotus dwells Satchidananda Siva, the Absolute. There Kundalini, the awakened Power, unites with Siva. This is known as the union of Siva and Sakti. (GSR, 499.)
[When the kundalini reaches the seventh plane and Shakti unites with Shiva] the individual soul and the Supreme Soul become one. The aspirant goes into samadhi. His consciousness of the body disappears. He loses the knowledge of the outer world. He does not see the manifold any more. His reasoning comes to a stop. (GSR, 245.)
"So long as [the Kundalini] does not reach the brain, I remain conscious, but the moment it does so, I am dead to the outside world. Even the functions of the eyes and the ears come to a stop, and speech is out of the question. Who should speak? The very distinction between 'I' and 'thou' vanishes. Sometimes I think I shall tell you everything about what I see and feel when that mysterious power rises up through the spinal column. When it has come up to this, or even this (pointing to the heart and throat), somebody stops my mouth, as it were, and I am adrift. I make up my mind to relate to you what I feel when the Kundalini goes beyond the throat, but as I think over it, up goes the mind at a bound, and there is an end to the matter." Many a time did the Master attempt to describe this state, but failed every time. One day he was determined to tell and went on until the power reached the throat. Then pointing to the sixth centre, opposite the junction of the eyebrows, he said, "When the mind reaches this point one catches a vision of the Paramatman and falls into Samadhi. Only a thin, transparent veil intervenes between the Jiva and the Paramatman. He then sees like this --" and as he attempted to explain it in detail he fell into Samadhi. When his mind came down a little he tried again, and again he was immersed in Samadhi! After repeated attempts he said with tears in his eyes, "Well, I sincerely wish to tell you everything, but [the Divine Mother] won't let me do so. She gagged me!" (LSR, 107-8.)
[Modification of the mind depends] on the awareness of 'I,' 'I'. If the consciousness of 'I' vanishes or is stopped altogether for some time, there can be no modification in the mind. (SRGM, 439.)When the I-consciousness of the Master vanished altogether, he remained in oneness with the 'unqualified being of the Divine Mother' beyond the limits of this all-pervading I. And with the vanishing of this 'individual I' vanished also the last vestige of the infinite waves of ideas emerging from that 'immense'I', which we call the universe. (Saradananda, SRGM, 443.)
Pure mind sees God and ordinary mind does not function. (GSR, 687.)
In samadhi man becomes one with God. Then he can have no egotism. (GSR, 767.)It is said in the Vedas that a man experiences samadhi when his mind ascends to the seventh plane. The ego can disappear only when one goes into samadhi. (GSR, 169.)
[When] the aspirant goes into samadhi..., for him, the forms or attributes of God disappear altogether. Then he does not feel God to be a Person. Then he cannot describe in words what God is. And who will describe it? He who is to describe does not exist at all; he no longer finds his 'I'. To such a person Brahman is attributeless. In that state God is experienced only as Consciousness, by man's innermost consciousness. He cannot be comprehended by the mind and intelligence. (GSR, 859.)
[A] man becomes silent when [samadhi] is attained. Then the 'I', which may be likened to a salt doll, melts in the Ocean of Existence-Knowledge-Bliss Absolute and becomes one with It. Not the slightest trace of distinction is left. (GSR, 148.)
When the I-consciousness of the Master vanished altogether, he remained in oneness with the 'unqualified being of the Divine Mother' beyond the limits of this all-pervading I. And with the vanishing of this 'individual I' vanished also the last vestige of the infinite waves of ideas emerging from that 'immense 'I', which we call the universe. (Saradananda, SRGM, 443.)
Once a salt doll went to measure the depth of the ocean. No sooner did it enter the water than it melted. Now who could tell how deep the ocean was? That which could have told about its depth had melted. Reaching the seventh plane, the mind is annihilated; man goes into samadhi. What he feels then cannot be described in words. (GSR, 170.)
Once a boat enters the 'black waters' of the ocean, it does not return. Nobody knows what happens to the boat after that. Therefore the boat cannot give us any information about the ocean. (GSR, 170.)
Nobody knows what remains after the 'I' disappears. Nobody can express it in words. That which is remains. (GSR, 758.)
I saw everything passing from form to formlessness. I want to tell you the things I saw, but I cannot. (GSR, 933.)
I had many mystic experiences, but I cannot reveal their contents. Under the bel-tree I had many flaming visions. There I practised the various sadhanas prescribed in the Tantras. ... M. sat motionless as a picture on canvas, hearing about these unique visions of the Master. The other devotees were also spellbound. There was a dead silence in the room. (GSR, 814.)
The ego does not vanish altogether. The man coming down from samadhi perceives that it is Brahman that has become the ego, the universe, and all living beings. This is known as vijnana. (GSR, 104.)
Even after attainment of Knowledge this 'I-consciousness' comes up, nobody knows from where. ... All our suffering is due to this 'I'. (GSR, 105.)
You may reason a thousand times, but you cannot get rid of the ego. The ego is like a pitcher, and Brahman like the ocean -- an infinite expanse of water on all sides. The pitcher is set in the ocean. The water is both inside and out; the water is everywhere; yet the pitcher remains. ... As long as the ego remains, 'you' and 'I' remain. ... The ego cannot be got rid of; so let the rascal remain as the servant of God, the devotee of God. (GSR, 708.)
You may discriminate, saying that the ego is nothing at all; but still it comes, nobody knows from where. A goat's legs jerk for a few moments even after its head has been cut off. Or perhaps you are frightened in a dream; you shake off sleep and are wide awake, but still you feel your heart palpitating. Egotism is exactly like that. You may drive it away, but still it appears from somewhere. Then you look sullen and say: 'What! I have not been shown proper respect!' (GSR, 210.)
Why does a vijnani keep an attitude of love towards God? The answer is that 'I-consciousness' persists. It disappears in the state of samadhi, no doubt, but it comes back. In the case of ordinary people the 'I' never disappears. You may cut down the aswattha tree, but the next day sprouts shoot up. (GSR, 105.)
What Brahman is cannot be described in words. ... One cannot describe in words the joy of play and communion with Satchidananda. He alone knows, who has realized it. (GSR, 900.)When the 'I' disappears, what is remains. That cannot be described in words. (GSR, 915.)
If you ask me what Brahman is like, all I can say is that It cannot be described in words. Even when on has realized Brahman, one cannot describe It. If someone asks you what ghee is like, your answer will be, 'Ghee is like ghee.' The only analogy for Brahman is Brahman. Nothing exists besides It. (GSR, 920.)
I saw everything passing from form to formlessness. I want to tell you the things I saw, but I cannot. (GSR, 933.)
I had many mystic experiences, but I cannot reveal their contents. Under the bel-tree I had many flaming visions. There I practised the various sadhanas prescribed in the Tantras. ... M. sat motionless as a picture on canvas, hearing about these unique visions of the Master. The other devotees were also spellbound. There was a dead silence in the room. (GSR, 814.)
"Today," [Sri Ramakrishna] said..., "I shall tell you everything and not keep anything secret." He clearly described the yogic centres of the body and their corresponding experiences up to the throat. Then pointing to the spot between the eyebrows, he said, "When the mind reaches this point one catches a vision of the Paramatman, the Supreme Self, and falls into samadhi. There only a thin transparent veil separates the Supreme Self and the individual self. Next one --" and into samadhi he passed. Coming down a little he tried again to describe it, and was again in samadhi. Finally with tears in his eyes the Master said...,
"You see, ... something rises with a tingling sensation from the feet to the head. So long as it does not reach the head I remain conscious, but the moment it does so, I am dead to the outside world. There is no seeing or hearing any more, not to mention speaking. Who could speak? The very idea of 'I' and 'you' vanishes. While that power is going up I feel like telling you everything -- my visions and all. Until it comes here (the heart) or at most here (the throat), speaking is possible and I do speak; but when it goes beyond the throat, someone stops my mouth, as it were. As I think over what I will say, up goes the mind at a bound, and there is an end to the matter!" (VSR, 123-4.)
"So long as [the Kundalini] does not reach the brain, I remain conscious, but the moment it does so, I am dead to the outside world. Even the functions of the eyes and the ears come to a stop, and speech is out of the question. Who should speak? The very distinction between 'I' and 'thou' vanishes. Sometimes I think I shall tell you everything about what I see and feel when that mysterious power rises up through the spinal column. When it has come up to this, or even this (pointing to the heart and throat), somebody stops my mouth, as it were, and I am adrift. I make up my mind to relate to you what I feel when the Kundalini goes beyond the throat, but as I think over it, up goes the mind at a bound, and there is an end to the matter." Many a time did the Master attempt to describe this state, but failed every time. One day he was determined to tell and went on until the power reached the throat. Then pointing to the sixth centre, opposite the junctyion of the eyebrows, he said, "When the mind reaches this point one catches a vision of the Paramatman and falls into Samadhi. Only a thin, transparent veil intervenes between the Jiva and the Paramatman. He then sees like this --" and as he attempted to explain it in detail he fell into Samadhi. When his mind came down a little he tried again, and again he was immersed in Samadhi! After repeated attempts he said with tears in his eyes, "Well, I sincerely wish to tell you everything, but [the Divine Mother] won't let me do so. She gagged me!" (LSR, 107-8.)
Do you know what the vision of Divine Consciousness is like? It is like the sudden illumination of a dark room when a match is struck. (GSR, 308.)There are certain characteristics of God-vision. One sees light, feels joy, and experiences the upsurge of a great current in one's chest, like the bursting of a rocket. (GSR, 161.)
A great spiritual current rushes up along the spine and goes toward the brain. (GSR, 316.)
Man becomes silent when [samadhi] is attained. Then the 'I', which may be likened to a salt doll, melts in the Ocean of Existence-Knowledge-Bliss Absolute and becomes one with It. Not the slightest trace of distinction is left. (GSR, 148.)
After the vision of Brahman a man becomes silent. He reasons about It as long as he has not realized It. If you heat butter on a stove, it makes a sizzling sound as long as the water it contains is not dried up. But when no trace of water is left the clarified butter makes no sound. (GSR, 154.)
All such things as attachment to the world and enthusiasm for [the objects of lust and greed] disappear after the attainment of the Knowledge of Brahman. Then comes the cessation of all passions. ... Finally comes peace. (GSR, 177-8.)
A man who has seen God sometimes behaves like a madman: he laughs, weeps, dances, and sings. Sometimes he behaves like a child, a child five years old -- guileless, generous, without vanity, unattached to anything, not under the control of any of the gunas, always blissful. Sometimes he behaves like a ghoul: he doesn't differentiate between things pure and things impure; he sees no difference between things clean and things unclean. And sometimes he is like an inert thing, staring vacantly: he cannot do any work; he cannot strive for anything. (GSR, 265.)
The 'I' that makes one a worldly person and attaches one to [the objects of lust and greed] is the 'wicked I'. The intervention of this ego creates the difference between jiva and Atman. Water appears to be divided into two parts if one puts a stick across it. But in reality there is only one water. It appears as two on account of the stick. This 'I' is the stick. Remove the stick and there remains only one water as before. (GSR, 170.)
Generally speaking there are two kinds of samadhi. First, sthita or jada samadhi: one attains it by following the path of knowledge -- as a result of the destruction of the ego through reasoning. Second, bhava samadhi: one attains this by following the path of bhakti. In this second samadhi a trace of ego remains, like a line, in order to enable the devotee to enjoy God, to taste His lila. (GSR, 812.)
Becoming one with the non-dual consciousness even for a short time is what is called Nirvikalpa Samadhi. (SRGM, 404.)In [nirvikalpa] samadhi one forgets the world. (GSR, 237.)
The mind is annihilated; man goes into samadhi. What he feels then cannot be described in words. (GSR, 170.)
In [nirvikalpa] samadhi one attains the Knowledge of Brahman -- one realizes Brahman. In that state reasoning stops altogether, and man becomes mute. He has no power to describe the nature of Brahman. (GSR, 117.)
In samadhi I lose outer consciousness completely; but God generally keeps a little trace of ego in me for the enjoyment of divine communion. Enjoyment is possible only when 'I' and 'you" remain. Again, sometimes God effaces even the trace of 'I'. Then one experiences jada samadhi or nirvikalpa samadhi. (GSR, 1986.)
[Tota Puri] said to [Ramakrishna]: "Brahman, the one subtance which alone is eternally pure, eternally awakened, unlimited by time, space, and causation, is absolutely real. Through the influence of Maya [the Mother], which makes the impossible possible, it seems that It is divided into names and forms. Brahman is never really so divided. For, at the time of Samadhi, not even an iota, so to say, of time and space, and name and form produced by Maya, is perceived. Whatever, therefore, is within the bounds of name and form, can never be absolutely real. Give up this unreal world of name and form with the overpowering strength of a lion and come out of it. Dive deep into the reality of the Self existing in yourself. Be one with It with the help of Samadhi. You will then see the universe consisting of name and form vanish, as it were, into the Void; you will see the consciousness of the little 'I' merge in that of the immense 'I', where it ceases to function; and you will have the immediate knowledge of the indivisible Existence-Knowledge-Bliss as yourself." ..."After initiating me," said the Master, "the naked one ... asked me to make my mind free of function in all respects and merge it in the meditation of the Self. But, it so happened that when I sat for meditation, I could by no means make my mind go beyond the bounds of name and form and cease functioning. The mind withdrew itself easily from all other things, but, as soon as it did so, the intimately familiar form of the universal Mother consisting of the effulgence of pure consciousness, appeared before it as a living presence and made me quite oblivious of the renunciation of names and forms of all descriptions. ... Scolding me severely, [Ramakrishna admits failure to Tota Puri, who says] very excitedly, "What! It can't be done! What nonsense!" He then looked about in the hut, and finding a broken piece of glass, took it in his hand and forcibly pierced my forehead with its needlle-like pointed end between the eye-brows and said, "Collect the mind here at this point." With a firm determination I sat for meditation again, and as soon as the holy form of the Divine Mother appeared now before the mind as previously, I looked upon knowledge as a sword and cut the form mentally in two with that sword.... There remained then no function in the mind, which transcended quickly the realm of names and forms, making me merge in Samadhi." (Swami Saradananda in SRGM, 289-90.)
Nowadays I do not find my 'I'; I see that it is God alone who resides in this sheath. (GSR, 846.)
Suddenly the Master went into samadhi and sat there a long time. His body was transfixed, his eyes wide open and unwinking, his breathing hardly perceptible. After a long time he drew a deep breath, indicating his return to the world of sense. (GSR, 175.)
He stood there, still as a picture on canvas, with tears of divine joy running down his cheeks. (GSR, 179.)
The devotees gazed at the Master in wonder as he went into samadhi. As his soul soared into the realm of Divine Consciousness, his body became motionless, his eyes were fixed on the tip of his nose, and his breathing almost ceased. (GSR, 195.)
The Master went into deep samadhi. His body was motionless; he sat with folded hands as in his photograph. Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room. (GSR, 207.)
As he uttered the words "Eternal Consort of my soul" and "Govinda", the Master again went into samadhi. There was complete silence in the room. The eager and unsatiated eyes of the devotees were fixed on the Master, a God-man of infinite moods. (GSR, 207-8.)
At these words the Master went into deep samadhi. After a short while he regained consciousness of the sense world. Then he suddenly stood up, overpowered by his spiritual mood, and sang improvised lines with the professionals, thinking himself to be a milkmaid of Vrindavan gone mad with the beauty of Sri Krishna's form. (GSR, 212.)
At the mere mention of Krishna and Arjuna the Master went into samadhi. In the twinkling of an eye his body became motionless and his eyeballs transfixed, while his breathing could scarcely be noticed. Navadvip and his son and the other devotee looked at the Master in mute wonder. (GSR, 255.)
Tears of joy flowed from the corners of his eyes. After a long time his mind came down to the ordinary plane of consciousness. He mumbled something, of which only a word now and then could be heard by the devotees in the room., He was saying: "Thou art I, and I am Thou -- Thou eatest -- Thou -- eat! ... What is this confusion Thou has created?" ... There was complete silence in the room. The eager and unsatiated eyes of the devotees were fixed on the Master, a God-man of infinite moods. (Mahendranath Gupta in GSR, 207-8.)
Spellbound, they looked on a great yogi, his face lighted with a divine smile, his countenance radiating love, his eyes sparkling with joy -- a man who had renounced all for God and who knew nothing but God. Unceasing words of wisdom flowed from his lips. (GSR, 134.)
I saw a tall white person with tawny matted hair walking with solemn steps to each pyre in the [Benares] burning ghat, raising carefully each jiva and imparting into his ear the mantra of supreme Brahman; while, sitting on the pyre on the other side of the body was the all-powerful universal Mother, Mahakali, untying all knots of the bondage of karma, sending him to the indivisible sphere by opening with Her own hands the door to liberation. Thus did Siva grant the soul that which ordinarily results only from the practice of yoga and tapas for many lives. (VSR, 64.)Siva says to him, "This is My aspect with form, My embodiment in maya. I assume this form for the sake of the devotees. Now look. I am merging in the indivisible Satchidananda!" Uttering these words, Siva withdraws His form and enables the dying person to see Brahman. (GSR, 584.)
I stood near the edge of the boat and went into samadhi. ... I saw Siva standing on that ghat, embodying in Himself all the seriousness of the world. At first I saw Him standing at a distance; then I saw Him approaching me. At last He merged in me. (GSR, 803.)
The Master ... had become acquainted with Sambhucharan Mallick, who used to read the Bible to him. Thus he came to know of the pure life of Jesus and the faith he had founded, and the desire to follow the Sadhanas of that path arose in his mind. Scarcely had that desire arisen in his mind when the Divine Mother fulfilled it in a marvellous way and blessed him. . ... The Master used to say that he sat one day in [Mallick's] parlour and was looking intently at [a] picture [of Mary and her Son] and thinking of the extraordinary life of Jesus, when he felt that the picture came to life, and that effulgent rays of light, coming out from the body of the mother and the Child, entered into his heart and changed radically all the ideas of his mind! On finding that all the inborn Hindu impressions were disappearing into a secluded corner of his mind and that different ones were arising, he tried in various ways to control himself and prayed earnestly to the Divine Mother, "What strange changes art Thou bringing about in me, Mother?" But nothing availed. Rising with a great force, the waves of those impressions completely submerged the Hindu ideas in his mind. His love and devotion to the Devas and Devis vanished, and in their stead, a great faith in, and reverence for Jesus and his religion occupied his mind. ... The waves of those ideas had a mastery over his mind in that manner for three days. At last, when the third day was about to close, the Master saw, while walking under the Panchavati [grove], that a marvellous god-man of very fair complexion was coming towards him, looking steadfastly at him. As soon as the Master saw that person, he knew that he was a foreigner. ... His long eyes gave a wonderful beauty to his face.... The Master was charmed to see the extraordinary divine expression of that handsome face, and wondered who he was. Very soon the person approached him, and thereupon from the depth of the Master's pure heart came out with a ringing sound, the words, "Jesus the Christ! the great Yogi, the loving Son of God, one with the Father, who gave his heart's blood and put up with endless tortures to deliver man from sorrow and misery." Jesus, the god-man, then embraced the Master and disappeared into his body and the Master entered into ecstacy, lost normal consciousness and remained identified for some time with the omnipresent Brahman with attributes. Having attained the vision of Jesus thus, the Master became free from the slightest doubt about Christ's having been an incarnation of God. (Swami Saradananda, SRGM, 338-9.)
Only grandeur appreciates grandeur: and God realizes God. (LSR, 47.)
In that state [direct perception of Brahman, the ordinary Brahmajnani's] body does not last many days. He remains unconscious of the outer world. If milk is poured into his mouth, it runs out. Dwelling on this plane of consciousness, he gives up his body in twenty-one days. That is the condition of the [ordinary] Brahmajnani. (GSR, 151.)
In the top of the head is the seventh plane. When the mind rises there, one goes into samadhi. Then the Brahmajnani directly perceives Brahman. But in that state his body does not last many days. He remains unconscious of the outer world. If milk is poured into his mouth, it runs out. Dwelling on this plane of consciousness, he gives up his body in twenty-one days. That is the condition of the [ordinary] Brahmajnani. (GSR, 151.)Generally the body does not remain alive after the attainment of samadhi. The only exceptions are such sages as Narada, who keep their bodies alive in order to bring spiritual light to others. It is also true of Divine Incarnations, like Chaitanya. (GSR, 152.)
In that state his body does not last many days. He remains unconscious of the outer world. If milk is poured into his mouth, it runs out. Dwelling on this plane of consciousness, he gives up his body in twenty-one days. This is the condition of the Brahmajnani. (GSR, 213.)
There are some who come down, as it were, after attaining the Knowledge of Brahman -- after samadhi -- and retain the 'ego of Knowledge' or the 'ego of Devotion'. ... This was the case with sages like Narada. They kept the 'ego of Devotion' for the purpose of teaching men. Sankaracharya kept the 'ego of Knowledge' for the same purpose. (GSR, 178.)
By dint of sadhana [an ordinary man] can realize God; but after samadhi he cannot come back to the plane of relative consciousness. Mahabhava is a divine ecstacy; it shakes the body and mind to their very foundation. It is like a huge elephant entering a small hut. The house shakes to its foundations. Perhaps it falls to pieces. (GSR, 747.)
The unwavering conviction that God alone dwells in all beings is jnana, knowledge. To know Him intimately is vijnana, a richer Knowledge. (GSR, 899.)The ego does not vanish altogether. The man coming down from samadhi perceives that it is Brahman that has become the ego, the universe, and all living beings. This is known as vijnana. (GSR, 104.)
The vijnani ... realizes that the steps are made of the same materials as the roof: bricks, lime, and brick-dust. That which is realized intuitively as Brahman, through the eliminating process of 'Not this, not this,' is then found to have become the universe and all its living beings. The vijnani sees that the Reality which is nirguna, without attributes, is also saguna, with attributes. (GSR, 103-4.)
Again, in a certain state of mind I see God in all beings, even in an ant. At that time, if I see a living being die, I find consolation in the thought that it is the death of the body, the soul being beyond life and death. (GSR, 186.)
All one's confusion comes to an end if one realizes that it is God who manifests Himself as the atheist and the believer, the good and the bad, the real and the unreal; that it is He who is present in waking and in sleep; and that He is beyond all these. (GSR, 236.)
What is vijnana? It is to know God distinctly by realizing His existence through an intuitive experience and to speak to Him intimately. (GSR, 781.)
God talked to me. It was not merely His vision. Yes, He talked to me. Under the banyan-tree I saw Him coming from the Ganges. Then we laughed so much! By way of playing with me He cracked my fingers. Then He talked. Yes, He talked to me.
For three days I wept continuously. And He revealed to me what is in the Vedas, the Puranas, the Tantras, and the other scriptures. (GSR, 830.)
One day [Ramakrishna's elder brother] took the boy aside and admonished him for his apathy towards education and his general indifference.
"Brother, what shall I do with a mere bread-winning education?" was the spirited reply.... "I would rather acquire that wisdom which will illumine my heart and getting which one is satisfied forever." (LSR, 34.)
Your philosophy is mere speculation. It only reasons. God cannot be realized that way. (GSR, 183.)
As long as you are at a distance from the market-place you only hear an indistinct roar. ... One cannot get true feeling about God from the study of books. (GSR, 645.)
You may spend hours poring over books or discussing philosophy, but if you have no inner restlessness for God, you have no knowledge of Him. (GSR, 611.)
"As long as you are in the world of thought, you can never know God," the Master told Hari one day. "He cannot be reached by argument. For as you proceed to discriminate and argue, you cannot ignore the world. You cannot give up the senses of taste, smell, sight, touch and hearing, and the objects of the senses. You get the knowledge of Brahman only after your discrimination stops. You cannot know it through the mind. It is known only through the Atman, or Self. Pure mind, pure intellect, and the Pure Self are all one. ... As long as the mind functions you cannot say that the world does not exist. When the mind is destroyed, i.e., when its functions of discrimination and imagination stop, then you achieve Samadhi and have direct knowledge of Brahman." (ST, 21.)
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. (GSR, 98.)
Enlightenment - Always go forward
Go forward. Beyond the forest of sandal-wood ... are many more valuable things: silver-mines, gold-mines, diamonds, and other gems. (GSR, 434.)
The Father (Brahman)
No one has ever been able to say what Brahman is. (GSR, 102.)
Suppose a man has seen the ocean, and somebody asks him, "Well, what is the ocean like?" The first man opens his mouth as wide as he can and says: "What a sight! What tremendous waves and sounds!" The description of Brahman in the sacred books is like that. ...
Suka and other sages stood on the shore of this Ocean of Brahman and saw and touched the water. According to one school of thought they never plunged into it. Those who do cannot come back to the world again.
In samadhi one attains the Knowledge of Brahman -- one realizes Brahman. In that state reasoning stops altogether, and man becomes mute. He has no power to describe the nature of Brahman.
Once a salt doll went to measure the depth of the ocean. (All laugh.) It wanted to tell others how deep the water was. But this is could never do, for no sooner did it get into the water than it melted. Now who was there to report the ocean's depth? (GSR, 102-3.)
The most advanced devotees say that He Himself has become all this -- the twenty-four cosmic principles, the universe, and all living beings. (GSR, 133.)
If a jug of water is enough to remove my thirst, why should I measure the quantity of water in a lake. I become drunk on even half a bottle of wine -- what is the use of my calculating the quantity of liquor in the tavern? What need is there of knowing the Infinite? (GSR, 150.)
God alone is the real and permanent Substance; all else is illusory and impermanent. The magician alone is real; his magic is illusory.(GSR, 179.)
The nature of Brahman cannot be described. About It one remains silent. (GSR, 218.)
God is both within and without. (GSR, 243.)
What can a man understand of God's activities? The facets of God's creation are infinite. I do not try to understand God's actions at all. I have heard that everything is possible in God's creation, and I try to bear that in mind. (GSR, 259.)
[God] alone is real. Real means eternal, and unreal means impermanent. He who has acquired discrimination knows that God is the only Substance and all else is non-existent. (GSR, 327.)
Contents
The Purpose of Life is Enlightenment
Bibliography
Send e-mail to: unity22@telus.net
