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Teachings of Sri Ramakrishna Paramahamsa

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Teachings of Sri Ramakrishna Paramahamsa 2017-05-07T13:32:21+00:00

Bhagavan Sri Ramakrishna Paramahamsa shared Ramakrishna Mission Vivekananda Youth Forum, Indore's photo. ...

Q:- "Sir, what is the way of liberation?" Shri Ramakrishna:- "Attachment to God, or, in other words, love for Him. And secondly, prayer." प्रश्न:- "महाराज, मुक्ति का उपाय क्या है"? श्रीरामकृष्ण:- उपाय अनुराग, अर्थात् ईश्वर से प्रेम करना, और प्रार्थना करना।

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However much a bhakta may experience physical joy and sorrow, he always has knowledge and the treasure of divine love. This treasure never leaves him. Take the Pandava brothers for instance. Though they suffered so many calamities, they did not lose their God-Consciousness even once. Where can you find men like them, endowed with so much knowledge and devotion? ...

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Bhagavan Sri Ramakrishna Paramahamsa shared Swami Vivekananda : Our Eternal Spirit's photo. ...

Ramakrishna Paramahamsa came for the good of the world. Call him a man, or God, or an Incarnation, just as you please. Accept him each in your own light. He who will bow before him will be converted into purest gold that very moment. Go with this message. . . -Swami Vivekananda The Complete Works of Swami Vivekananda/Volume 6 /Epistles - Second Series/XLV Brothers

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The truth is that one must reap the result of the prarabdha karma. The body remains as long as the results of past actions do not completely wear away. Once a blind man bathed in the Ganges and as a result was freed from his sins. But his blindness remained all the same. It was because of his evil deeds in his past birth that he had to undergo that affliction ...

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One must believe in the Divine Presence in the image. ...

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To feel that one is a free soul is very good. 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? ...

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Bhagavan Sri Ramakrishna Paramahamsa shared Ramakrishna Mission Vivekananda Youth Forum, Indore's photo. ...

Q:- Will Shri Ramakrishna liberate all ? Sri Sarada Devi :- The real thing is to have devotion to God. The Master was born on earth to liberate all, the rich and the poor, the learned and the illiterate. The Malaya breeze is blowing here. He who unfurls his sail and takes refuge in the Master, will be blessed indeed. प्रश्न:- क्या ठाकुर सबको मुक्त करेंगे ? श्रीसारदा देवी :- ईश्वर के प्रति भक्ति होना ही सार वस्तु है। इस बार पृथ्वी पर ठाकुर का आविर्भाव गरीब-धनि, पण्डित-मूर्ख सभी के उद्धार के लिए हुआ है। मलय पवन यहाँ जोरों से प्रवाहित हो रहा है। जो अपना पाल थोडासा भी खोलेगा और ठाकुर के प्रति शरणागत होगा, वह धन्य हो जायेगा।

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My son, meditate on the Deity whose name you chanted. ...

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Our only duty is to seek the Master of the garden and speak to Him. The only purpose of life is to realize God. ...

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In order to bring people spiritual knowledge, an Incarnation of God lives in the world in the company of devotees, cherishing an attitude of love for God. It is like going up and coming down the stairs after having once reached the roof. In order to reach the roof, other people should follow the path of devotion, as long as they have not attained Knowledge and become free of desire. The roof can be reached only when all desires are done away with. The shopkeeper does not go to bed before finishing his accounts. He goes to sleep only when his accounts are finished.

A man will certainly succeed if he will take the plunge. Success is sure for such a man.
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The fact is that one does not feel the longing to know or see God as long as one wants to enjoy worldly objects. The child forgets everything when he plays with his toys. Try to cajole him away from play with a sweetmeat; you will not succeed. He will eat only a bit of it. When he relishes neither the sweetmeat nor his play, then he says, 'I want to go to my mother.' He doesn't care for the sweetmeat any more. If a man whom he doesn't know and has never seen says to the child, 'Come along; I shall take you to your mother', the child follows him. The child will go with anyone who will carry him to his mother.

The soul becomes restless for God when one is through with the enjoyment of worldly things. Then a person has only one thought-how to realize God. He listens to whatever anyone says to him about God.
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Chaitanya, Consciousness, is awakened after Advaita-jnāna, the Knowledge of the non-dual Brahman. Then one perceives that God alone exists in all beings as Consciousness. After this realization comes Ānanda, Bliss. Advaita, Chaitanya, and Nityananda. ...

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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. ...

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GOVINDA: "What is the meaning of 'yogamaya'?"

MASTER: "It signifies the yoga, or union, of Purusha and Prakriti. Whatever you perceive in the universe is the outcome of this union. Take the image of Śiva and Kāli. Kāli stands on the bosom of Śiva; Śiva lies under Her feet like a corpse; Kāli looks at Śiva. All this denotes the union of Purusha and Prakriti. Purusha is inactive; therefore Śiva lies on the ground like a corpse. Prakriti performs all Her activities in conjunction with Purusha. Thus She creates, preserves, and destroys. That is also the meaning of the conjoined images of Radha and Krishna. On account of that union, again, the images are slightly inclined toward each other.
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RĀKHĀL : "The mind is a mad elephant."

MASTER: "Therefore the lion, the carrier of the Divine Mother, keeps it under control."
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Do you know the meaning of the image of Jagaddhatri? She is the Bearer of the Universe. Without her support and protection the universe would fall from its place and be destroyed. The Divine Mother, Jagaddhatri, reveals Herself in the heart of one who can control the mind, which may be compared to an elephant. ...

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It is extremely difficult to go beyond the three gunas. One cannot reach that state without having realized God. Man dwells in the realm of maya. Maya does not permit him to see God. It has made him a victim of ignorance.

Once Hriday brought a bull-calf here. I saw, one day, that he had tied it with a rope in the garden, so that it might graze there. I asked him, 'Hriday, why do you tie the calf there every day?' 'Uncle,' he said, 'I am going to send this calf to our village. When it grows strong I shall yoke it to the plough.' As soon as I heard these words I was stunned to think: 'How inscrutable is the play of the divine maya! Kamarpukur and Sihore are so far away from Calcutta! This poor calf must go all that way. Then it will grow, and at length it will be yoked to the plough. This is indeed the world! This is indeed maya!' I fell down unconscious. Only after a long time did I regain consciousness.
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The 'I' that says, 'I am a leader, I have formed this party, I am teaching people', is the 'unripe I'. It is very difficult to preach religion. It is not possible to do so without receiving the commandment of God. The permission of God is necessary. Sukadeva had a command from God to recite the Bhagavata. If, after realizing God, a man gets His command and becomes a preacher or teacher, then that preaching or teaching does no harm. His 'I' is not 'unripe'; it is 'ripe'. ...

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I said to Keshab: ' "I" and "mine" indicate ignorance. Without ignorance one cannot have such a feeling as "I am the doer; these are my wife, children, possessions, name and fame".' Thereupon Keshab said, 'Sir, if one gave up the "I", nothing whatsoever would remain.' I reassured him and said: 'I am not asking you to give up all of the "I". You should give up only the "unripe I". The "unripe I" makes one feel: "I am the doer. These are my wife and children. I am a teacher." Renounce this. "unripe I" and keep the "ripe I", which will make you feel that you are the servant of God, His devotee, and that God is the Doer and you are His instrument.' " ...

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Daya springs from sattva. Sattva preserves, rajas creates, and tamas destroys. But Brahman is beyond the three gunas. It is beyond Prakriti.

None of the three gunas can reach Truth; they are like robbers, who cannot come to a public place for fear of being arrested. Sattva, rajas, and tamas are like so many robbers.

Listen to a story. Once a man was going through a forest, when three robbers fell upon him and robbed him of all his possessions. One of the robbers said, 'What's the use of keeping this man alive?' So saying, he was about to kill him with his sword, when the second robber interrupted him, saying: 'Oh, no! What is the use of killing him? Tie him hand and foot and leave him here.' The robbers bound his hands and feet and went away.

After a while the third robber returned and said to the man: 'Ah, I am sorry. Are you hurt? I will release you from your bonds.' After setting the man free, the thief said: 'Come with me. I will take you to the public highway.' After a long time they reached the road. Then the robber said: 'Follow this road. Over there is your house.' At this the man said: 'Sir, you have been very good to me. Come with me to my house ' 'Oh, no!' the robber replied. 'I can't go there. The police will know it.'

This world itself is the forest. The three robbers prowling here are sattva, rajas, and tamas. It is they that rob a man of the Knowledge of Truth. Tamas wants to destroy him. Rajas binds him to the world. But sattva rescues him from the clutches of rajas and tamas. Under the protection of sattva, man is rescued from anger, passion, and the other evil effects of tamas. Further, sattva loosens the bonds of the world. But sattva also is a robber. It cannot give him the ultimate Knowledge of Truth, though it shows him the road leading to the Supreme Abode of God. Setting him on the path, sattva tells him: 'Look yonder. There is your home.' Even sattva is far away from the Knowledge of Brahman.
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