“One man may read the Bhagavata by the light of a lamp, and another may commit a forgery by that very light; but the lamp is unaffected. The sun sheds its light on the wicked as well as on the virtuous.”
“What Brahman is cannot be described. All things in the world — the Vedas, the Puranas, the Tantras, the six systems of philosophy — have been defiled, like food that has been touched by the tongue, for they have been read or uttered by the tongue. Only one thing has not been defiled in this way, and that is Brahman. No one has ever been able to say what Brahman is.”
“Different creeds are but different paths to reach the same God.”
If you first fortify yourself with the true knowledge of the Universal Self and then live in the midst of wealth and worldliness, surely they will in no way affect you. When the divine vision is attained, all appear equal; and there remains no distinction between good and bad, or of high and low… Good and evil cannot bind him who has realized the oneness of Nature and his own self with Brahman.
As a nurse in a wealthy family brings up her master’s child, loving it as if it were her own, yet knowing well that she has no claim upon it, so you also think that you are but trustee and guardians of your children whose real father is the Lord himself.
Unless one always speaks the truth, one cannot find God Who is the soul of truth. One must be very particular about telling the truth. Through truth, one can realize God.
To work without attachment is to work without the expectation of reward or fear of any punishment in this world or the next. Work so done is a means to the end, and God is the end.
Despite being stung once, the man went ahead and picked it up again. As he was making his way towards the bank, the scorpion stung him again. But this time instead of dropping it, he found a twig floating and used it to steer the scorpion out of the water. Finally he succeeded in his efforts and the scorpion was rescued.
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.’
The body has, indeed, only a momentary existence. god alone is real. now the body exists, and now it does not.
you do not see god because you busy yourself with such things as name and fame and scholarship.’ the mother does not come to the child as long as it sucks its toy — a red toy. but when, after a few minutes, it throws the toy away and cries, then the mother takes down the rice-pot from the hearth and comes running to the child.
Add your tears to your yearning. and if you can renounce everything through discrimination and dispassion, then you will be able to see god. that yearning brings about god-intoxication, whether you follow the path of knowledge or the path of devotion.
What need is there of renouncing the world altogether? it is enough if you can rid yourself of attachment. but you must have sadhana (spiritual practice) you have to fight the sense-organs.
you should renounce mentally. live the life of a house holder in a spirit of detachment.
A jnani (self-realized soul) loves to talk only about god. he feels pained if one talks about worldly things. but a worldly man belongs to a different class. he always has the turban of ignorance on his head. he always comes back to worldly topics.
By being guileless one can speedily realize god. there are several kinds of people who do not attain divine knowledge. first, a man with a perverse mind; he is not guileless. second, one who is very fastidious about outer purity. third, a doubting person.
I see rama (hindu hod) in all things. you are all sitting here, but I see only rama in everyone of you.
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you may learn a great deal from books; but it is all futile if you have no love for god and no desire to realize Him. a mere pundit, without discrimination and renunciation, has his attention fixed on ‘woman and gold’.
A fakir came to visit akbar (emperor). the emperor was saying his prayers. in his prayers he was asking god to give him wealth and riches. thereupon the fakir was about to leave the room quietly. later, when the emperor asked him about it, the fakir said, ‘if I must beg, why should i beg of a beggar?’”
A man achieves neither knowledge nor liberation as long as he has egotism. he comes back again and again to the world.
Whats is Jnana in the highest sense ? Says the Jnani, ” O God, you alone act in all this universe. I am but the smallest of tools in your hands. Nothing is mine. Everything is yours. Myself, my family, my riches, my virtues – all are yours.
If you must be mad, why should you be mad for the things of the world ? If you must be mad, be mad for God alone.
Thou seest many stars at night in the sky, but findest them not when the sun rises. Canst thou say that there are no stars, then, in the heaven of day? So, O man, because thou beholdest not the Almighty in the days of thy ignorance, say not that there is no God.
Many are the names of God, and infinite the forms that lead us to know Him. In whatsoever name or form you desire to call Him, in that very form and name you will see Him.
Q. If the God of every religion is the same, why is it then that the God is painted differently by different religionists? A. God is one, but His aspects are different: as one master of the house is father to one, brother to another, and husband to a third, and is called by these different names by those different persons, so one God is described and called in various ways according to the.
God is one, but his aspects are many. One and the same fish may be made to taste differently, according to the different modes of preparing it, so one God is enjoyed variously (i.e. in His various aspects) by His devotees.
The manifestation of the Divinity must be under-stood to be in greater degree in those who are honoured, respected, and obeyed by a large following, than in those who have gained no such influence.
As many have merely heard of snow but not seen it, so many are the religious preachers who have read only in books about the attributes of God, but have not realised
The human body is like a boiling pot, and the mind and the senses are like water, rice or potato, &c. in it. Put the pot with its ingredients on the fire; it will be so hot as to burn your finger when you touch it. But the heat does not belong to the pot, nor anything contained in it, but is in the fire. So it is the fire of Brahman in man that causes the mind and the senses to perform their functions, and when that fire ceases to act, the senses also, or the organs, stop.
A man sitting under the shade of the Kalpa-vriksha (wishing-tree) wished to be a king, and in an instant he was a king. The next moment he wished to have a charming damsel, and the damsel was instantly by his side. The man then thought within himself, if a tiger came and devoured him, and alas! in an instant he was in the jaws of a tiger! God is like that wishing-tree: whosoever in His presence thinks that he is destitute and poor, remains as such, but he who thinks and believes that the Lord fulfils all his wants, receives everything from Him.
As a boy begins to learn writing by drawing big scrawls, before he can master the small-hand, so we must learn concentration of the mind by fixing it first on forms; and when we have attained success therein, we can easily fix it upon the formless.
God is formless, and is with form too, and He is that which transcends both form and formlessness. He alone can say what else He is.
As at one time I am clothed, and at another time naked, so Brahman is at one time with attributes and at another without.
Lunatics, drunkards, and children sometimes give out the truth unconsciously, as if inspired by Heaven.
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A king having committed the mortal crime of killing a Brâhmana, went to the hermitage of a sage to learn what penance he must perform in order to be purified. The sage was absent from home, but his son was there. The son hearing the case of the king, said, ‘Repeat the name of God (Râma) three times and your sin will be expiated.’ When the sage came back and heard the penance prescribed by his son, he said to him in great wrath, ‘Sins committed in myriads of births are purged at once by but once uttering the name of the Almighty; how weak must be thy faith, O son, that thou hast ordered that name to be repeated thrice! For this offence of thine go and become a Kândâla.’ And the son became the Guhaka Kândâla of the Râmâyana.
When the flood comes, it overflows rivers and streams, and makes one watery surface of all adjacent lands. But the rain-water flows away through fixed channels. When the Saviour becomes incarnate, all are saved through His grace. The Siddhas (perfect ones) only save themselves with much pain and penance.
When Bhagavân Srî Râmakandra came to this world, seven sages only could recognise Him to be the God incarnate. So when God descends into this world, few only can recognise His Divine nature.
In some seasons water can be obtained from the great depths of the wells only and with great difficulty, but when the country is flooded in the rainy season, water is obtained with ease everywhere. So ordinarily, God is reached with great pains through prayers and penances, but when the flood of Incarnation descends, God is seen anywhere and everywhere.
“Travel in all the four quarters of the earth, yet you will find nothing anywhere. Whatever there is, is only here.”
“Dislodging a green nut from it’s shell is almost impossible, but let it dry and the lightest tap will do it.”
“The magnetic needle always points to the north, and hence it is that sailing vessel does not lose her direction. So long as the heart of man is directed towards God, he cannot be lost in the ocean of worldliness.”
“When the flower blooms, the bees come uninvited.”
“The world is indeed a mixture of truth and make-believe. Discard the make-believe and take the truth.”
“You see many stars at night in the sky but find them not when the sun rises; can you say that there are no stars in the heaven of the day? So, O man! as you behold not God in the days of your ignorance, say not that there is no God.”
“What if a demon were to creep after you one night, in your loneliest loneliness, and say, ‘This life which you live must be lived by you once again and innumerable times more; and every pain and joy and thought and sigh must come again to you, all in the same sequence. The eternal hourglass will again and again be turned and you with it, dust of the dust!’ Would you throw yourself down and gnash your teeth and curse that demon? Or would you answer, ‘Never have I heard anything more divine’?”
“Dreams permit each and every one of us to be quietly and safely insane every night of our lives.”
Think not that Râma, Sitâ, Srî Krishna, Râdhâ, Arguna, &c., were not historical personages, but mere allegories, or that the Scriptures have an inner and esoteric meaning only. Nay, they were human beings of flesh and.
The Divine sages form, as it were, the inner circle of God’s nearest relatives. They are like friends, companions, kinsmen of God. Ordinary beings form the outer circle or are the creatures of God.
The swan can separate the milk from water; it drinks only the milk, leaving the water untouched. Other birds cannot do so. Similarly God is intimately mixed up with Mâyâ; ordinary men cannot see Him separately from Mâyâ. Only the Paramahamsa (the great soul–here is a pun on the word ‘hamsa,’ which means both soul and swan) throws off Mâyâ, and takes up God only.
When the head of a goat is severed from its body, the trunk moves about for some time, still showing the signs of life. Similarly, though the Ahamkâra (vanity or egoism) is beheaded in the perfect man, yet sufficient of its vitality is left to make such a man carry on the functions of physical life; but that much is not sufficient to bind him again to the world.
In the play of hide-and-seek, if the player once succeeds in touching the non-player, called the grand-dame (Boorî), he is no longer liable to be made a thief. Similarly, by once seeing the Almighty, a man is no longer bound down by the fetters of the world. The boy, by touching.
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The steel sword turns into a golden sword by the touch of the Philosopher’s stone, and though it retains its former form it becomes incapable of injuring any one. Similarly, the outward form of a man who has touched the feet of the Almighty is not changed, but he no longer doeth any evil.
“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.”
“God has revealed to me that only the Paramatman, whom the Vedas describe as the Pure Soul, is as immutable as Mount Sumeru, unattached, and beyond pain and pleasure. There is much confusion in this world of His maya. One can by no means say that ‘this’ will come after ‘that’ or ‘this’ will produce ‘that’.”
“You speak of doing good to the world. Is the world such a small thing? And who are you, pray, to do good to the world? First realise God, see Him by means of spiritual discipline. If He imparts power you can do good to others; otherwise not.”
“The goal of life is not the earning of money, but the service of God.p.114 ”
“God can be realized through all paths. All religions are true. The important thing is to reach the roof. You can reach it by stone stairs or by wooden stairs or by bamboo steps or by a rope. You can also climb up by a bamboo pole.”
“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.”
I tell you the truth: there is nothing wrong in your being in the world. But you must direct your mind toward God; otherwise you will not succeed. Do your duty with one hand and with the other hold to God. After the duty is over you will hold to God with both hands.
One should constantly repeat the name of God. The name of God is highly effective in the Kaliyuga. The practice of yoga is not possible in this age, for the life of a man depends on food. Clap your hands while repeating God’s name, and the birds of your sins will fly away.
Who is the best devotee of God? It is he who sees, after the realization of Brahman that God alone has become all living beings, the universe, and the twenty-four cosmic principles. One must discriminate at first, saying ‘Not this, not this’, and reach the roof. After that one realizes that the steps are made of the same materials as the roof, namely, brick, lime, and brick-dust. The devotee realizes that it is Brahman alone that has become all these — the living beings, the universe, and so on.
Be not a traitor in your thoughts. Be sincere; act according to your thoughts; and you shall surely succeed. Pray with a sincere and simple heart, and your prayers will be heard.
He had a whole world of knowledge to teach, why insist upon unnecessary things as miracles really are! They do not prove anything. Matter does not prove Spirit. What connection is there between the existence of God, Soul, or immortality, and the working of miracles?
Maya is only ‘lust and greed’. By living in the midst of them for a few days, one loses spiritual awareness but feels that all is well. A scavenger carries a pot of excreta and in course of time, doesn’t feel any repulsion for it. One gradually acquires love and devotion for God by practicing the chanting of the Lord’s name and glories.
Full renunciation is for sannyasins. They shouldn’t even see the picture of a woman. Women are like poison for them. They must keep at least ten cubits away or, if that’s not possible, at least one cubit. Even if a woman is a great devotee, a sannyasin shouldn’t talk to her for long. … A sannyasin should live in a place where he doesn’t even see the face of a woman, or very rarely.
When a man succeeds in the conservation of his sexual energy, his intellect reflects the image of Brahman, even as a glass gives a perfect image when its back is painted with mercury solution. The man who carries this image of Brahman in his heart is able to accomplish everything; he will succeed wonderfully in whatever action he engages himself.
If you are attached to ‘lust and greed,’ you develop pride of learning, pride of wealth and high position, all these things.
If you have pride, let it be like the pride of Bibhishana who said, ‘I have bowed to Rama. This head shall never bow to anybody else.’