રામકૃષ્ણ પરમહંસ

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આના પર જાવ: ભ્રમણ, શોધો
સામાન્ય માણસો ધર્મ વિશે ઢગલો એક વાતો કરે છે પણ તેનો એક દાણા જેટલો પણ અમલ કરતા નથી. ડાહ્યો માણસ થોડું બોલે છે, તે છતાં તેનાં આખા જીવનમાં ધર્માચરણ વ્યક્ત થાય છે.

શ્રી રામકૃષ્ણ પરમહંસ (ફેબ્રુઆરી ૧૮ ૧૮૩૬ – ઓગસ્ટ ૧૬ ૧૮૮૬) ભારતીય રહસ્યવાદી, અને ’અદ્વૈત વેદાંત’નાં તત્વજ્ઞાનનાં શિક્ષક હતા.

સ્ત્રોતસહીત[ફેરફાર કરો]

શ્રી રામકૃષ્ણનો સંદેશ (The Gospel of Sri Ramakrishna)[ફેરફાર કરો]

The Gospel of Sri Ramakrishna vol. 1 (ISBN 8171201091) and vol. 2 (ISBN 8171203673)
  • તમામ રસ્તાઓનાં માધ્યમથી ઇશ્વરનો સાક્ષાત્કાર કરી શકાય છે. બધા ધર્મો સત્ય છે. મહત્વની વસ્તુ અગાશી (ઉંચાઇ) પર પહોંચવાની છે. તમે ત્યાં સુધી પથ્થરની સીડી વડે કે લાકડાની કે વાંસની નિસરણી વડે કે પછી દોરડા વડે પણ પહોંચી શકો છો. તમે વાંસડા વડે કુદકો લગાવીને પણ પહોંચી શકો છો.(પાનું. ૧૧૧)
  • કોઇએ એવું ન વિચારવું જોઇએ કે, ’મારો એકલાનો ધર્મ જ સાચો માર્ગ છે અને અન્યનાં ધર્મો ખોટા છે.’ ઇશ્વરનો સાક્ષાત્કાર તમામ માર્ગોનાં માધ્યમ વડે થઇ શકે છે. ઇશ્વરપ્રાપ્તી માટેની ઇમાનદારીપૂર્વકની તડપજ પુરતી છે. રસ્તાઓ અને મતો અનંત છે.(પાનું. ૧૫૮)
  • મેં અમુક સમય સુધી દરેક ધર્મનું પાલન કરેલ છે - હિંદુ ધર્મ, ઇસ્લામ, ક્રિશ્ચિયન ધર્મ. તદઉપરાંત, મેં શાક્ત, વૈશ્વણવ, અને વેદાંતનું પણ અનુસરણ કરેલું. મને અનુભુતિ થઇ કે તમામ યાત્રીકોનો એકજ ઇશ્વર છે, ફક્ત રસ્તાઓ અલગ અલગ છે.(પાનું. ૧૨૯)
  • સત્ય એકજ છે; ફક્ત તેને અલગ અલગ નામથી ઓળખાવવામાં આવે છે. બધા લોકો એકજ સત્યનેં શોધે છે; અલગતા વાતાવરણ, સ્વભાવ અને નામને કારણે છે. એકજ તળાવનાં ઘણાં ઘાટો છે. એક ઘાટ પરથી હિંદુઓ ઘડામાં પાણી ભરે છે અને તેને "જળ" કહે છે. બીજા ઘાટ પરથી મુસલમાનો ચામડાની મશકમાં પાણી ભરે છે અને તેને "પાણી" કહે છે. ત્રીજા પરથી ક્રિશ્ચિયનો તેજ વસ્તુ ભરે છે અને તેને "વોટર" કહે છે. ધારો કે કોઇ કહે કે આ વસ્તુ "જળ" નહીં પણ "પાણી" છે, કે પછી "પાણી" નહીં પણ "વોટર" છે, કે "વોટર" નહીં પણ "જળ" છે, તો તે હાસ્યાસ્પદ વાત હશે. પરંતુ આજ વસ્તુ સંપ્રદાયો વચ્ચે સંઘર્ષોનું, અણસમજણોનું અને ઝઘડાઓનું મુળ કારણ છે. આજ કારણે લોકો ધર્મનાં નામ પર એકબીજાને ઇજા અને હત્યાઓ કરે છે, અને એકબીજાનું રક્ત વહાવે છે. પરંતુ આ સારૂં નથી. દરેક ઇશ્વરની તરફજ જાય છે. તેઓ બધાજ તેમનો સાક્ષાત્કાર કરી શકશે જો તેઓમાં ઇમાનદારી અને હ્રદયપૂર્વકની ભાવના હશે તો.(પાનું. ૪૨૩)
  • તમે જાણો છો કે વિવિધ પ્રકાર ના સ્વાદ તેમજ પચાવવાની ક્ષમતા હોય છે. વિવિધ પ્રકાર ના સાધકો માટે ભગવાને વિવિધ ધર્મો અને પંથો ની રચના કરી છે.
  • તમે જાણતાજ હશો કે વિવિધ સ્વાદ હોય છે. તથા, વિવિધ પાચન શક્તિઓ હોય છે. ભગવાને વિવિધ અભિલાષાઓને પૂર્ણ કરવા માટે વિવિધ ધર્મો અને જ્ઞાતિઓ બનાવી છે. કોઈપણ રીતે બધા મનુષ્યો બ્રહ્મને જાણવા માટે સંપૂર્ણ નથી. તેથીજ તો મૂર્તિવાળા ભગવાનની પૂજા થાય છે. માતા બાળકો માટે માછલી ઘરે લાવે છે. તે અમુક ભાગની કાઢી, અમુકને તળીને, અને અમુકનો ભાત બનાવે છે. નબળા પેટ માટે તે માછલી નો સૂપ બનાવે છે. વધુમાં, અમુક આથેલી કે તળેલી માછલી માંગે છે. જ્યાં જુદા સ્વભાવ છે, ત્યાં સમજવાની ક્ષમતા પણ ભિન્ન છે. (પૂ. ૪૮૬)
  • તમારે તમારી પૂરી શક્તિથી એકજ રસ્તાને વળગી રેહવું જોઈએ. એક માણસ, ઘરની છત પર પોહચવા માટે, પત્થરના દાદરા, અથવા સીડી, અથવા દોરડાની સીડી અથવા દોરડા અથવા વાંસના ડંડાનો ઉપયોગ કરી શકે છે. પરંતુ તે છત સુધી ના પોહચી શકે જો તે વારંવાર પગ એક બીજા પર મુકે. તેને નિશ્ચિન્તપણે એક જ રસ્તાને વળગી રેહવું જોઈએ. તેવી જ રીતે, ભગવાન ને પામવા માટે, કોઈ એક રસ્તાને વળગી રેહવું જોઈએ. પરંતુ બીજા રસ્તાઓ જે ભગવાનસુધી પોહ્ચે છે તેને આદરથી જુએ. તમારે એવું ના માનવું જોઈએ કે તમારો રસ્તો જ માત્ર સાચો છે, અને બીજા બધા ખોટા. તમારે બીજા તરફ ખાર તો ના જ રાખવી જોઈએ. (પૂ. ૫૧૪)
  • જો કોઈ ધર્મ માં ભૂલ હોય તો, તેમાં તમારે પંચાત કરવાની જરૂર નથી. ખુદ ભગવાન જ કે જેમનું આ જગત છે, તે તેની સંભાળ લેશે. (પૂ. ૫૫૯)
  • પ્રભુને પ્રેમ કરવાવાળાની કોઈ જાતી નથી હોતી. બ્રાહ્મણ એ બ્રાહ્મણ નથી જો તે આ પ્રેમ વગરનો છે. અને હીન જ્ઞાતિવાળો હીન નથી જો તેનામાં પ્રભુપ્રેમ હોય. ભક્તિ દ્વારા, અસ્પૃશ્ય શુદ્ધ અને ઉચ્ચ બને છે. (પૂ. ૧૫૫)
  • જયારે ફળ આવે છે ત્યારે ફૂલ/મોર પડી જાય છે. ભગવાન પ્રત્યેનો પ્રેમ એ ફળ છે અને કર્મકાંડો ફૂલ/મોર છે. (પૂ. ૪૬૫)
  • તમે રાધા કે કૃષ્ણ ને સ્વીકારો કે નહિ, પરંતુ તેમનું એક બીજા પ્રત્યે નું આકર્ષણ અવશ્ય સ્વીકારો. તમારા હૃદય માં પ્રભુ પ્રત્યે ની એવીજ ઉત્કઠનાં પેદા કરો. પ્રભુ ને પામવા માટે માત્ર ઉત્કઠનાંજરૂરી છે. (પૂ. ૧૪૦)
  • શું તમે તેના માટે હૃદયમાં તીવ્ર ઝંખના સાથે રુદન કરી શકો છો? માણસ તેના બાળકો, તેમની પત્ની, અથવા પૈસા માટે કુંજો ભરીને આંસુ પાડી શકે છે. પરંતુ કોણ ઈશ્વર માટે રડે છે. જ્યાં સુધી બાળક રમકડામાં તલ્લીન હોય ત્યાં સુધી માતા તેની રસોઈની અને બીજી ઘરકામની ફરજોની દેખભાળ લે છે. પરંતુ બાળકનું મન જયારે રમકડામાંથી ઉઠી જાય છે, ત્યારે તે તેને ફેંકી દે છે અને માતા માટે જોરથી રડવા લાગે છે. ત્યારે માતા ભાતનું વાસણ ચુલા પરથી ઉતારી, દોડી ને બાળક ને પોતાના હાથ માં લઇ લે છે. (પૂ. ૧૪૯)
  • પ્રભુ તે ભક્તો સામે છતા થાય છે જેઓ તેમની તરફ આ ત્રણ સંયુક્ત બળોથી આકર્ષાયેલ હોય: દુન્યવી મનુષ્યો માટે દુન્યવી વસ્તુઓ માટે નું આકર્ષણ, બાળકનું તેની માતા માટેનું આકર્ષણ, અને પતિ નું તેની પતિવ્રતા પત્ની માટે નું આકર્ષણ. જો કોઈ ભગવાન તરફ આ ત્રણ સંયુક્ત આકર્ષણ બળોથી દોરાયેલો લાગે, તો તેના થાકી તેમને (ભગવાનને) મેળવી શકે છે. (પૂ. ૮૩)
  • ૬ આવેગોને પ્રભુ તરફી વાળો. વાસનાના આવેગને આત્માસાથેના સંભોગની ઈચ્છા બનાવો. ગુસ્સો કરો કે જે તમારી અને પ્રભુની વચ્ચે આવતા હોય. તેના (પ્રભુ) માટે લોભી બનો. જો તમારી ઈચ્છાજ હોય કે મારું અને તારું, તો તેને પરભુ તરફી વાળો. જેમ કે કહો: "મારા રામ, મારા કૃષ્ણ" જો તમારે અભિમાન જોઈતું જ હોય તો, વિભીષણની જેમ બનો, જેને કીધું હતું, "મેં મારું માથું શ્રી રામના ચરણોમાં નમાવ્યું છે, હવે બીજા કોઈની સમક્ષ હવે આ માથું નામશે નહિ. (પૂ. ૨૨૦)
  • You have been born in this world as a human being to worship God; therefore try to acquire love for His Lotus Feet. Why do you trouble yourself to know a hundred other things? What will you gain by discussing philosophy? Look here, one ounce of liquor is enough to intoxicate you. What is the use of your trying to find out how many gallons of liquor there are in the tavern? (p. 901)
  • ઈશ્વર ના ભક્તો ખાંડ ખાવા ઈચ્છે છે , પોતે ખાંડ બનવા નહિ (પૂ. ૧૩૩ )
  • The one essential thing is bhakti, loving devotion to God. Do the Theosophists seek bhakti? They are good if they do. If Theosophy makes the realization of God the goal of life, then it is good. One cannot seek God if one constantly busies oneself with the mahātmās and the lunar, solar, and stellar planes. A man should practise sādhanā and pray to God with a longing heart for love of His Lotus Feet. He should direct his mind to God alone, withdrawing it from the various objects of the world. (p. 607)
  • I have heard that man can acquire superhuman powers through it and perform miracles. I saw a man who had brought a ghost under control. The ghost used to procure various things for his master. What shall I do with superhuman powers? Can one realize God through them? If God is not realized then everything becomes false. (p. 158)
  • It is said that truthfulness alone constitutes the spiritual discipline of the Kaliyuga. If a man clings tenaciously to truth he ultimately realizes God. Without this regard for truth, one gradually loses everything. If by chance I say that I will go to the pine-grove, I must go there even if there is no further need of it, lest I lose my attachment to truth. After my vision of the Divine Mother, I prayed to Her, taking a flower in my hands: 'Mother, here is Thy knowledge and here is Thy ignorance. Take them both, and give me only pure love. Here is Thy holiness and here is Thy unholiness. Take them both, Mother, and give me pure love. Here is Thy good and here is Thy evil. Take them both, Mother, and give me pure love. Here is Thy righteousness and here is Thy unrighteousness. Take them both, Mother, and give me pure love.' I mentioned all these, but I could not say: 'Mother, here is Thy truth and here is Thy falsehood. Take them both.' I gave up everything at Her feet but could not bring myself to give up truth. (p. 312)
  • God laughs on two occasions. He laughs when the physician says to the patient's mother, 'Don't be afraid, mother; I shall certainly cure your boy.' God laughs, saying to Himself, 'I am going to take his life, and this man says he will save it!' The physician thinks he is the master, forgetting that God is the Master. God laughs again when two brothers divide their land with a string, saying to each other, 'This side is mine and that side is yours.' He laughs and says to Himself, 'The whole universe belongs to Me, but they say they own this portion or that portion.' (p. 105)
  • The waves belong to the Ganges, not the Ganges to the waves. A man cannot realize God unless he gets rid of all such egotistic ideas as 'I am such an important man' or 'I am so and so'. Level the mound of 'I' to the ground by dissolving it with tears of devotion. (p. 385)
  • One can easily realize God if one is free from guile. Spiritual instruction produces quick results in a guileless heart. Such a heart is like well cultivated land from which all the stones have been removed. No sooner is the seed sown than it germinates. The fruit also appears quickly. (p. 458)
  • One cannot attain divine knowledge till one gets rid of pride. Water does not stay on the top of a mound; but into low land it flows in torrents from all sides. (page 874)
  • Many people think they cannot have knowledge or understanding of God without reading books. But hearing is better than reading, and seeing is better than hearing. Hearing about Benares is different from reading about it; but seeing Benares is different from either hearing or reading. (p. 863)
  • One cannot be spiritual as long as one has shame, hatred, or fear. (p. 186)
  • If one has faith one has everything. (p. 849)
  • By constantly repeating, 'I am free, I am free', a man verily becomes free. On the other hand, by constantly repeating, 'I am bound, I am bound', he certainly becomes bound to worldliness. The fool who says only, 'I am a sinner, I am a sinner', verily drowns himself in worldliness. One should rather say: 'I have chanted the name of God. How can I be a sinner? How can I be bound?' (p. 274)
  • 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 their real Self. (p. 818)
  • He who has realized God does not look upon a woman with the eye of lust; so he is not afraid of her. He perceives clearly that women are but so many aspects of the Divine Mother. He worships them all as the Mother Herself. (p. 168)
  • Women are, all of them, the veritable images of Śakti. (p. 116)
  • There are three kinds of devotees: superior, mediocre, and inferior. The inferior devotee says, 'God is out there.' According to him God is different from His creation. The mediocre devotee says: 'God is the Antaryami, the Inner Guide. God dwells in everyone's heart.' The mediocre devotee sees God in the heart. But the superior devotee sees that God alone has become everything; He alone has become the twenty-four cosmic principles. He finds that everything, above and below, is filled with God. (p. 909)
  • God is directly perceived by the mind, but not by this ordinary mind. It is the pure mind that perceives God, and at that time this ordinary mind does not function. A mind that has the slightest trace of attachment to the world cannot be called pure. When all the impurities of the mind are removed, you may call that mind Pure Mind or Pure Ātman. (p. 68)
  • The Pure Mind and the Pure Ātman are one and the same thing. Whatever comes up in the Pure Mind is the voice of God. (p. 844)
  • Brahman and Śakti are identical. If you accept the one, you must accept the other. It is like fire and its power to burn. If you see the fire, you must recognize its power to burn also. You cannot think of fire without its power to burn, nor can you think of the power to burn without fire. You cannot conceive of the sun's rays without the sun, nor can you conceive of the sun without its rays. You cannot think of the milk without the whiteness, and again, you cannot think of the whiteness without the milk. Thus one cannot think of Brahman without Śakti, or of Śakti without Brahman. One cannot think of the Absolute without the Relative, or of the Relative without the Absolute. (page 134)
  • This māyā, that is to say, the ego, is like a cloud. The sun cannot be seen on account of a thin patch of cloud; when that disappears one sees the sun. If by the grace of the guru one's ego vanishes, then one sees God. (page 169)
  • Imagine a limitless expanse of water: above and below, before and behind, right and left, everywhere there is water. In that water is placed a jar filled with water. There is water inside the jar and water outside, but the jar is still there. The 'I' is the jar. (p. 659)
  • The body was born and it will die. But for the soul there is no death. It is like the betel-nut. When the nut is ripe it does not stick to the shell. But when it is green it is difficult to separate it from the shell. After realizing God, one does not identify oneself any more with the body. Then one knows that body and soul are two different things. (p. 319)
  • Think of Brahman, Existence-Knowledge-Bliss Absolute, as a shoreless ocean. Through the cooling influence, as it were, of the bhakta's love, the water has frozen at places into blocks of ice. In other words, God now and then assumes various forms for His lovers and reveals Himself to them as a Person. But with the rising of the sun of Knowledge, the blocks of ice melt. Then one doesn't feel any more that God is a Person, nor does one see God's forms. What He is cannot be described. Who will describe Him? He who would do so disappears. He cannot find his 'I' any more. (p. 148)
  • Suppose a thorn has pierced a man's foot. He picks another thorn to pull out the first one. After extracting the first thorn with the help of the second, he throws both away. One should use the thorn of knowledge to pull out the thorn of ignorance. Then one throws away both the thorns, knowledge and ignorance, and attains vijnāna. What is vijnāna? It is to know God distinctly by realizing His existence through an intuitive experience and to speak to Him intimately. That is why Sri Krishna said to Arjuna, 'Go beyond the three gunas.' (p. 780)
  • Take the case of the infinite ocean. There is no limit to its water. Suppose a pot is immersed in it: there is water both inside and outside the pot. The jnani sees that both inside and outside there is nothing but Paramatman. Then what is this pot? It is 'I-consciousness'. Because of the pot the water appears to be divided into two parts; because of the pot you seem to perceive an inside and an outside. One feels that way as long as this pot of 'I' exists. When the 'I' disappears, what is remains. That cannot be described in words. (p. 915)
  • Who may be called a paramahamsa? He who, like a swan, can take the milk from a mixture of milk and water, leaving aside the water. He who, like an ant, can take the sugar from a mixture of sugar and sand, leaving aside the sand. (p. 370)
  • I have no disciple. I am the servant of the servant of Rama. (p. 742)
  • There is not a fellow under the sun who is my disciple. On the contrary, I am everybody's disciple. All are the children of God. All are His servants. I too am a child of God. I too am His servant. (p. 867)
  • As for me, I consider myself as a speck of the dust of the devotee's feet. (p. 210)
  • "O Mother, I throw myself on Thy mercy; I take shelter at Thy Hallowed Feet. I do not want bodily comforts; I do not crave name and fame; I do not seek the eight occult powers. Be gracious and grant that I may have pure love for Thee, a love unsmitten by desire, untainted by any selfish ends — a love craved by the devotee for the sake of love alone. And grant me the favour, O Mother, that I may not be deluded by Thy world-bewitching māyā, that I may never be attached to the world, to 'woman and gold', conjured up by Thy inscrutable māyā! O Mother, there is no one but Thee whom I mav call my own. Mother, I do not know how to worship; I am without austerity; I have neither devotion nor knowledge. Be gracious, Mother, and out of Thy infinite mercy grant me love for Thy Lotus Feet." (p. 731)

રામકૃષ્ણની વાતો (Sayings of Sri Ramakrishna)[ફેરફાર કરો]

Sayings of Sri Ramakrishna ISBN 8171203779
  • You see many stars in the sky at night, but not when the sun rises. Can you therefore say that there are no stars in the heavens during the day? O man, because you cannot find God in the days of your ignorance, say not that there is no God. (1)
  • He is born in vain, who having attained the human birth, so difficult to get, does not attempt to realise God in this very life. (2)
  • Little children play with dolls in the outer room just as they like, without any care of fear or restraint; but as soon as their mother comes in, they throw aside their dolls and run to her crying, "Mamma, mamma." You too, are now playing in this material world, infatuated with the dolls of wealth, honour, fame, etc., If however, you once see your Divine Mother, you will not afterwards find pleasure in all these. Throwing them all aside, you will run to her. (12)
  • Water and a bubble on it are one and the same. The bubble has its birth in the water, floats on it, and is ultimately resolved into it. So also the Jivatman (individual soul) and the Paramatman (supreme soul) are one and the same, the difference between them being only one of degree. For, one is finite and limited while the other is infinite; one is dependent while the other is independent. (22)
  • As the snake is separate from its slough, even so is the Spirit separate from the body. (30)
  • Men are like pillow-cases. The colour of one may be red, that of another blue, and that of the third black; but all contain the same cotton within. So it is with man; one is beautiful, another is ugly, a third holy , and a fourth wicked; but the Divine Being dwells in them all. (37)
  • When an unbaked pot is broken, the potter can use the mud to make a new one; but when a baked one is broken, he cannot do the same any longer. So when a person dies in a state of ignorance, he is born again; but when he becomes well baked in the fire of true knowledge and dies a perfect man, he is not born again. (46)
  • The sun can give heat and light to the whole world, but he cannot do so when the clouds shut out his rays. Similarly as long as egotism veils the heart, God cannot shine upon it. (99)
  • The vanities of all others may gradually die out, but the vanity of a saint regarding his sainthood is hard indeed to wear away. (110)
  • If you feel proud, let it be in the thought that you are the servent of God, the son of God. Great men have the nature of a child. They are always a child before Him; so they are free from pride. All their strength is of God and not their own. It belongs to Him and comes from Him. (124)
  • As a piece of rope, when burnt, retains its form, but cannot serve to bind, so is the ego which is burnt by the fire of supreme Knowledge. (132)
  • That knowledge which purifies the mind and heart alone is true Knowledge, all else is only a negation of Knowledge. (138)
  • Common men talk bagfuls of religion but do not practise even a grain of it. The wise man speaks a little, even though his whole life is religion expressed in action. (152)
  • The nearer you come to God, the less you are disposed to questioning and reasoning. When you actually attain Him, when you behold Him as the reality, then all noise, all disputations, come to an end. (153)
  • Two friends went into an orchard. One of them possessing much worldly wisdom, immediately began to count the mango trees there and the number of mangoes each tree bore, and to estimate what might be the approximate value of the whole orchard. His companion went to the owner, made friends whith him, and then, quietly going into a tree, began at his host's desire to pluck the fruits and eat them. Whom do you consider to be the wiser of the two? Eat mangoes. It will satisfy your hunger. What is the good of counting the trees and leaves and making calculations? The vain man of intellect busies himself with finding out the 'why' and 'wherefore' of creation, while the humble man of wisdom makes friends with the Creator and enjoys His gift of supreme bliss. (164)
  • The young bamboo can be easily bent, but the full grown bamboo breaks when it is bent with force. It is easy to bend the young heart towards God, but the untrained heart of the old escapes the hold whenever it is so drawn. (233)
  • A boat may stay in water, but water should not stay in boat. A spiritual aspirant may live in the world, but the world should not live within him. (266)
  • As a boy holding to a post or a pillar whirls about it with headlong speed without any fear or falling, so perform your worldly duties, fixing your hold firmly upon God, and you will be free from danger. (283)
  • If a white cloth is stained even with a small spot, the stain appears very ugly indeed. So the smallest fault of a holy man becomes painfully prominent. (299)
  • Forgiveness is the true nature of the ascetic. (307)
  • Honour both spirit and form, the sentiment within as well as the symbol without. (308)
  • As a toy fruit or a toy elephant reminds one of the real fruit and the living animal, so do the images that are worshipped remind one of the God who is formless and eternal. (325)
  • Visit not miracle-mongers and those who exhibit occult powers. These men are stragglers from the path of Truth. Their minds have become entangled in psychic powers, which are like veritable meshes in the way of the pilgrim to Brahman. Beware of these powers, and desire them not. (372)
  • A young plant should always be protected against goats and cows and the mischief of little urchins, by means of a fence. But when it becomes a big tree, a flock of goats or a herd of cows can freely find shelter under its spreading boughs and fill their stomachs with their leaves. So when your faith is yet in its infancy, you should protect it from the evil influences of bad company. But when you grow strong in faith, no worldliness or evil inclination will dare approach your holy presence; and many who are wicked will become godly through their holy contact with you. (387)
  • One does not care for the cage when the bird has flown away from it. and when the bird of life flies away, no one cares for the body left behind. (396)
  • In a potter's shop there are vessels of different shapes and forms — pots, jars, dishes, plates, etc., — but all are made of the same clay. So God is one, but He is worshipped in different ages and climes under different names and aspects. (458)
  • Unless one always speaks the truth, one cannot find God Who is the soul of truth. (531)
  • It is very pleasant to scratch an itching ring-worm, but the sensation one gets afterwards is very painful and intolerable. In the same way the pleasures of this world are very attractive in the beginning, but their consequences are terrible to contemplate and hard to endure. (548)
  • To drink pure water from a shallow pond one should gently take the water from the surface without disturbing the pond in the least. If it is disturbed, the sediments rise up and make the whole water muddy. If you desire to be pure, have firm faith, and slowly go on with your devotional practices, without wasting your energy in useless scriptural discussions and arguments. Your little brain will otherwise be muddled. (580)
  • Sunlight is one and the same wherever it falls; but only a bright surface like that of water, or of a mirror reflects it fully. So is the light Divine. It falls equally and impartially on all hearts, but the pure and pious hearts of holy men receive and reflect that light well. (649)
  • Who is whose Guru? God alone is the guide and Guru of the universe. (687)
  • A thief enters a dark room and feels the various articles therein. He lays his hands upon a table perhaps, and saying "Not this" passes on. Next he come upon some other article — a chair, perhaps — and again saying "Not this" continues his search, till, leaving article after article, he finally lays his hands on the box containing the treasure. Then he exclaims "It is here!" and there his search ends. Such, indeed is the search for Brahman. (733)
  • Brahman is beyond mind and speech, beyond concentration and meditation, beyond the knower, the known and knowledge, beyond even the conception of the real and unreal. In short, It is beyond all relativity. 840
  • Right discrimination is of two kinds — analytical and synthetical. The first leads one from the phenomena to the Absolute Brahman, while by the second one knows how the Absolute Brahman appears as the universe. (862)
  • As the shell, the pith and the kernel of the fruit are all produced form one parent seed of the tree, so from the one Lord is produced the whole of creation, animate and inanimate, spiritual and material. (867)
  • When the head of a goat is severed from its body, the trunk struggles for some time, still showing signs of life. Similarly, though ahamkara (egotism) is slain in the perfect man, yet enough of its vitality is left to make him carry on the functions of physical life; but it is not sufficient to bind him again into the world. (949)
  • When the tail of the tadpole drops off, it can live both in water and on land. When the tail of delusive ignorance drops off from man, he becomes free. He can then live in God and the world equally well. (955)
  • With the divine Knowledge of Advaita (non-duality) in you, do whatever you wish; for then no evil can ever come out of you. (966)
  • Do yourself what you wish others to do. (1021)
  • As long as I live, so long do I learn. (1036)

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