12 RELIGIOUS SYMBOLS

12 RELIGIOUS SYMBOLS
^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ SYMBOLS OF TWELVE MAJOR WORLD RELIGIONS ^ ^ ^ ^ ^ ^ ^ ^^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^ ^

26.4.12

LIFE OF SRI SANKARA

Today is Sri Sankara Jayanthi. A brief life is posted here.
Birth and childhood:
Sankara [also known as Śaṅkara Bhagavatpādācārya and Ādi Śaṅkarācārya (788 CE - 820 CE)] was born

to the nambudiri brahmana couple, Sivaguru and Aryamba, in a little village called Kaladi in Kerala. The couple had remained childless for a long time, and prayed for children at the Vadakkunnathan (vrshacala) temple in nearby Trichur. Lord Siva is said to have appeared to the couple in a dream and promised them a choice of one son who would be short-lived but the most brilliant philosopher of his day, or many sons who would be mediocre at best. The couple opted for a brilliant, but short-lived son, and so Sankara was born.

Sankara lost his father when quite young, and his mother performed his upanayana ceremonies with the help of her relatives. Sankara excelled in all branches of traditional vaidika learning. A few miracles are reported about the young Sankara. As a brahmacarin, he went about collecting alms from families in the village. A lady who was herself extremely poor, but did not want to send away the boy empty-handed, gave him the last piece of Amla fruit she had at home. Sankara, sensing the abject poverty of the lady, composed a hymn (kanakadhara stavam) to Sri Lakshmi, the goddess of wealth, right at her doorstep. As a result, a shower of golden Amlas rewarded the lady for her piety. On another occasion, Sankara is said to have re-routed the course of the Purna river, so that his old mother would not have to walk a long distance to the river for her daily ablutions.

Sannyasa:
Sankara was filled with the spirit of renunciation early in his life. Getting married and settling to the life of a householder was never part of his goal in life, though his mother was anxious to see him as a grhastha. Once when he was swimming in the river, a crocodile caught hold of his leg. Sankara sensed that he was destined to die at that moment, and decided to directly enter the fourth Asrama of sannyasa right then. This kind of renunciation is called Apat sannyasa. The crocodile released him when he thus mentally decided to renounce the world, and Sankara decided to regularize his decision by going to an accomplished guru. To comfort his anxious mother, he promised that he would return at the moment of her death, to conduct her funeral rites, notwithstanding the fact that he would be a sannyasi then.

Sri Sankara then traveled far and wide in search of a worthy guru who would initiate him and regularize his vow of sannyasa, till he came to the banks of the river Narmada in central India. Here was the Ashrama of Govinda Bhagavatpada, the disciple of Gaudapada, the famous author of the Mandukya Karikas. Sri Sankara was accepted as a disciple by Govinda, who initiated him into the paramahamsa order of sannyasa, the highest kind of renunciation. Seeing the intellectual acumen of his disciple, Govinda commanded Sri Sankara to expound the philosophy of Vedanta through commentaries on the principal Upanishads, the Brahmasutras and the Gita. Sri Sankara took leave of his guru and traveled to various holy places in India, composing his commentaries in the meantime. At this time he was barely a teenager. He attracted many disciples around him, prominent among whom was Sanandana, who was later to be called Padmapada. In this period, Sri Sankara wrote commentaries on badarayana's brahmasutras, the various upanishads and the Bhagavad Gita. These commentaries, called bhashyas, stand at the pinnacle of Indian philosophical writing, and have triggered a long tradition of sub-commentaries known as Varttikas, TIkas and Tippanis. He also commented upon the adhyatma-patala of the Apastamba sutras, and on Vyasa's bhashya to Patanjali's Yogasutras. In addition to these commentarial texts, Sri Sankara wrote independent treatises called prakarana granthas, including the Upadesasahasri, Atmabodha, etc.

In addition to writing his own commentaries, Sri Sankara sought out leaders of other schools, in order to engage them in debate. As per the accepted philosophical tradition in India, such debates helped to establish a new philosopher, and also to win disciples and convert from other schools. It was also traditional for the loser in the debate to become a disciple of the winner. Thus Sri Sankara debated with Buddhist philosophers, with followers of Samkhya and with Purva Mimamsakas, the followers of Vedic ritualism, and proved more than capable in defeating all his opponents in debate.Sri Sankara then sought out Kumarila Bhatta, the foremost proponent of the Purva Mimamsa in his age, but Bhatta was on his deathbed and directed Sri Sankara to Visvarupa, his disciple. Visvarupa is sometimes identified with Mandana Misra.

Sri Sankara's debate with Visvarupa was unique. The referee at the debate was Visvarupa's wife, Bharati, who was herself very well-learned, and regarded as an incarnation of Goddess Sarasvati. At stake was a whole way of life. The agreement was that if Visvarupa won, Sri Sankara would consent to marriage and the life of a householder, whereas if Sri Sankara won, Visvarupa would renounce all his wealth and possessions and become a sannyasi disciple of Sri Sankara. The debate is said to have lasted for whole weeks, till in the end, Visvarupa had to concede defeat and become a sannyasi. Bharati was a fair judge, but before declaring Sri Sankara as the winner, she challenged Sri Sankara with questions about Kamasastra, which he knew nothing about. Sri Sankara therefore requested some time, during which, using the subtle yogic process called parakaya-pravesa, he entered the body of a dying king and experienced the art of love with the queens. Returning to Visvarupa’s home, he answered all of Bharati's questions, after which Visvarupa was ordained as a sannyasi by the name of Suresvara. He was to become the most celebrated disciple of Sri Sankara, writing Varttikas to Sri Sankara's Bhashyas on the Yajurveda Upanishads, in addition to his own independent texts on various subjects.

Establishment of Maths:
Sri Sankara continued to travel with his disciples all over the land, all the while composing philosophical treatises and engaging opponents in debate. It is said that none of his opponents could ever match his intellectual prowess and the debates always ended with Sri Sankara's victory. No doubt this is true, given the unrivaled respect and popularity that Sri Sankara's philosophical system enjoys to this day. In the course of his travels, Sri Sankara stayed for a long time at the site of the old Ashama of the Rishis Vibhandaka and Rshyasrnga, in the place known as Sringeri. Some texts mention that Sri Sankara stayed at Sringeri for twelve years. A hermitage grew around him here, which soon developed into a famous Math (monastery). Suresvara, the disciple whom he had won after long debate, was installed as the head of this new Ashrama. Similar Maths were established in the pilgrim centers of Puri, Dvaraka and Joshimath near Badrinath, and Padmapada, Hastamalaka and Trotaka were placed in charge of them. These are known as the Amnaya Maths, and they continue to function today. Their heads have also come to be known as Sankaracaryas, in honor of their founder, and revered as jagadgurus, or teachers of the world. Sri Sankara also organized the community of Ekadandi monks into the sampradaya of Dasanami sannyasins, and affiliated them with the four Maths that he established.

Meanwhile, Sri Sankara heard that his mother was dying, and decided to visit her. Remembering his promise to her, he performed her funeral rites. His ritualistic relatives would not permit him to do the rites himself, as he was a sannyasi, but Sri Sankara overrode their objections, and built a pyre himself and cremated his mother in her own backyard. After this, he resumed his travels, visiting many holy places, reviving pujas at temples that had fallen into neglect, establishing Sri Yantras at Devi temples as in Kanchipuram, and composing many devotional hymns.

Ascension of the Sarvajnapitha:
In the course of his travels, Sri Sankara reached Kashmir. Here was a temple dedicated to Sri Sarada (Sarasvati), the Goddess of learning, which housed the Sarvajnapitha, the Throne of Omniscience. It was a tradition for philosophers to visit the place and engage in debate. The victorious one would be allowed to ascend the sarvajnapitha. It is said that no philosopher from the southern region had ever ascended the pitha, till Sri Sankara visited Kashmir and defeated all the others there. He then ascended the Sarvajnapitha with the blessings of Goddess Sarada. (A few centuries later, Ramanuja, the teacher of Visishtadvaita, would visit the same Sarvajnapitha in search of the Baudhayana Vrtti. However, a variant tradition places the Sarvajnapitha in the south Indian city of Kanchipuram.)

Sri Sankara was reaching the age of 32 now. He had expounded the Vedanta philosophy through his writings; he had attracted many intelligent disciples to him, who could carry on the Vedantic tradition; and he had established monastic centers for them in the form of Maths. His had been a short, but eventful life. He retired to the Himalayas and disappeared inside a cave near Kedarnath. This cave is traditionally pointed out as the site of his samadhi. Other variant traditions place Sri Sankara's last days at Karavirpitham or at Mahur in Maharashtra, Trichur in Kerala or Kanchipuram in Tamil Nadu. It is a measure of Sri Sankaracarya's widespread fame that such conflicting traditions have arisen around his name.

True to the traditions of sannyasa, Sri Sankara was a peripatetic monk, who traveled the length and breadth of the country in his short lifetime. His fame spread so far and wide, that various legends are recounted about him from different parts of India. The true sannyasi that he was, he lived completely untouched by the fabric of society. So much so that even the location of Kaladi, his birth-place, remained generally unknown for a long time. The credit of identifying this village in Kerala goes to one of his 19th-century successors at Sringeri, Sri Saccidananda Sivabhinava Narsimha Bharati.

Reference: SrimatSwami Tapasyananda, The Sankara-dig-vijaya of Madhava-Vidyaranya, Ramakrishna Math, Chennai-4. 

Courtesy: sringeri.net

24.4.12

AKSHAYA TRITHIYA

HAPPY AKSHAYA TRITIYA



Akshaya Trithiya is one of the four most auspicious days of the Vedic Calendar, the other three being Ugadi, Vijayadashami and Balipaadyami. On this day, the sun and the moon are simultaneously at their peak of brightness.

Akshaya Trithiya, also known as Akha Teej is a Hindu and Jain holy day, that falls on the third Tithi (Lunar day) of Bright Half (Shukla Paksha) of the pan-Indian month of Vaishakha.

In Sanskrit "Akshaya" means the never diminishing” and the day is believed to bring good luck and success.

LEGEND:
The story originates from the Mahabharata. When the Pandavas were in exile, Lord Krishna gave Draupadi a bowl called the Akshaya Pathram. The word Akshaya means that which never diminishes and this bowl is said to have given infinite food to the Pandavas. Just by turning it upwards a day, the pot will provide unlimited amounts of food for the satisfaction of the Lords. This is why this day is considered to be a good time to bring home Goddess Lakshmi, in any form, platinum, gold or silver.Valuables that are acquired on this day are said to be replenished endlessly.

the birthday of Parshurama:
parshurama
Akshaya Trithiya is celebrated as the birthday of Parshurama (see picture), the sixth incarnation of Vishnu. This marked the beginning of the Golden Age.

Parshuram is considered to be the personification of valour and of devotion. His father’s name was Jamadagni, and his mother’s Renuka. Jamadagni was very hot-tempered and Parshuram inherited this quality from him. One day, Jamadagni got angry with his wife Renuka and commanded Parshuram to kill her. Parshuram, in obedience to his father’s command, killed his mother. Jamadagni was satisfied and told his son to ask him whatever he wanted. Parshuram asked that this mother be brought back to life. Thus Renuka became alive again. In this way Parshuram proved his devotion to his father and mother.His icon is depicted with an axe, to show him in a heroic pose.

Another legend related to Parshurama:
Kartavirya Sahashrarjun was a Kshatriya king who killed Jamadagni. It was because of this, that Parshuram vowed to exterminate all the Kshatriyas on earth to save it from the tyranny of the Kshatriyas. But Parshuram became proud of his power. Terrorised by him, all the Kshatriyas fled, leaving the earth unprotected. Kashyap Muni called all of them back and ordered Parshuram to leave this world. Ever since, Parshuram lived on the mountain Mahendra. As he wrongly used his power, with his “parshu” (axe) in his hand, he caused this bitter fate to befall him.

victory of good over evil:
It was on this day that the Pandavas unearthed weapons that decided their victory over the Goravas. Also, it is also believed that Goddess Vijaya Chamundeshwari killed Asura on this day. It is on this day that Veda Vyasa, along with Lord Ganesha, started writing the Mahabharata. And according to the Puranas, this day marks the beginning of the Treta Yug.

on AKSHAYA TRITHIYA good deeds are blessed multifold:
Many believe that it is on Akshaya Trithiya that our good deeds are rewarded multifold. This is the reason why many people make donations, give alms and guru dakshina on this day, in the hope of earning punya (merit) for life. According to the Dharamashastras, this day is considered sacred for Vishnu Puja and for donating certain items, such as umbrellas, fans or sandals to the Brahmins. People perform special pujas to invoke the blessings of Lord Vishnu. Roadside watersheds are erected and travellers are given neer mor (மோர் [inTamil], diluted butter milk spiced with lime, salt, coriander leaves, etc).

As per Hindus, this day is ruled by Lord Vishnu, the preserver-God in the Hindu Trinity. It is also traditionally celebrated as the birthday of the Hindu sage Parashurama, the sixth Avatar (incarnation) of the god Vishnu.

According to Hindu mythology, on this day the Treta Yuga began and the river Ganges, the most sacred river of India, descended to the earth from the heaven (see picture).

It is believed that if you do charity on this day you will be blessed. On 'Akshay Trithiya' 'Mrutika' also worshipped. The day is considered auspicious for starting new ventures. The legend is that any venture initiated on the auspicious day of Akshaya Tritiya continues to grow and bring prosperity. Hence, new ventures, like starting a business, construction etc. is initiated on Akshaya Tritiya.

Astrological significance:
As per Hindu electional astrology (Muhurta) three Lunar days (Tithis) are auspicious. These are called Sade-Teen Muhurtas also.

These Tithis are : 1st Tithi of Bright Half of Chaitra (starting of new year), 10th Tithi of Bright Half of Ashvina (Vijay Dashmi), 3rd Tithi of Bright Half of Vaishakha (Akshay Tritiya- Parshu Jyanti) & 1st Tithi of Bright Half of Karttika are called “Sade-Teen (3 ½) Muhurt”. The first three Tithis are counted as full & the last one as half Tithi, and constitute Sade - Teen Muhurt. Sun and Moon are astrologically believed to be at their most exalted equal brightness on this day.

Akshaya Tritiya is also called Navanna Parvam. Akshaya Tritiya falling on a Rohini star Monday is considered more auspicious
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Religious significance:
Ø According to Hinduism, Akshay Trithiya was the day when Ganesha, the elephant-headed god of wisdom and obstacle removal, started writing the epic Mahabharata to Ved Vyas's dictation.

Ø It was also on this day that Goddess Annapoorna (see picture) was born.

Ø Kubera received his wealth and position as custodian of wealth and property along with Goddess Lakshmi on this day, by praying to Lord Shiva at Shivapuram.

Ø It is also traditionally observed as the birthday of Parashurama, the sixth incarnation of god Vishnu. The Puranic scriptures speak about how he reclaimed the land from the sea.

Ø In Mahabharata, Yudhistra (son of Dharma) receives the Akshaya pathram from Thirumanthurai temple on Akshaya Trithiya day, which he uses to serve food for all the needy in his Kingdom.

Ø It is on this day that poor Kusela, the best friend of Krishna visits Him (Lord Krishna) to greet him after He became the King. With nothing to offer due to his poverty, Kusela takes with him Poha (puffed rice) and offers it to his friend and never discusses his poverty though he intends to. But on his return he finds his hut changed to a Palace.

Ø It is also on this day that Duchadhana, Duryodana's brother unveils Draupadi at the Royal Court where Krishna protects her providing the 'undiminishing' veil...

Sri  Sankara reciting Kanakadhara Stotram
Ø In most recent history, Adi Shankara recited the Kanaka Dhara Stotra on this day for the sake of the poor couple at whose house he stopped for Bhiksha on the day and was offered the only available gooseberry in the house.

Ø The day is generally observed by fasting and worship Lord Vasudeva with rice grains. A dip in the river Ganges on this day is considered to be very auspicious.

Ø Fasts are kept on this day and pujas are performed. In charity, fan, rice, salt, ghee, sugar, vegetables, tamarind, fruit, clothes, are given. Vishnu is worshipped on this day. Tulsi water is sprinkled in the nearby are of the idol while performing aarti.

Ø It is believed that god Kubera, the treasurer of the gods, is the richest deity. Lakshmi Tantram says that even Kubera will pray to goddess Lakshmi, the goddess of wealth and consort of Vishnu, on this day. On this day, a day-long Kubera Lakshmi Puja is performed in which an image of Lakshmi is worshipped along with Sudarsana Kubera Yantra, symbolising Kubera.

akshaya trithiya IN DIFFERENT STATES:

v In Bengal, on the day of the Akshay Trithiya, "HalKhata" - a ceremony to start the new audit book is performed - with the worship of Ganesha and goddess Lakshmi. Bengalis perform many rites and rituals on this day.


v Goa and Konkan regions, even today, are referred to as Parusurama Kshetra. Akshaya Trithiya, the third day of the bright-half of the lunar month of Vaisakha is considered as one of the most sacred days of the year.

v In Orissa on Akshay Trithiya farmers start ploughing their land and construction of chariots for Rath Yatra begins at Puri.

v This day is also most auspicious day for the Jat farming community. Early morning, a male member of Jat family goes to field with shovel. All the animals and birds encountered on the way to the field indicates omen and predictions for rains and crops. Akshay Tritiiya is also an occasion for weddings, which are conducted in mass marriage ceremonies. It is considered an unboojha muhurat.

Importance of worshipping ‘Vaibhav-Lakshmi’ with Sree Vishnu:
On Akshay Trithiya while worshing Sree Lakshmi, if Sree Vishnu is not invited, how can His ‘divine energy’ come here and bless us? Therefore, before worshipping Sree Lakshmi in any of her forms, first invite Sree Vishnu and then invite Sree Lakshmi to get maximum benefit of Lakshmi-tattva (Principle).
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akshiya trithiya In Jainism:
Akshay Trithiya is a holy day in Jain Calendar as well. People who observe the year-long alternative day fasting finish their Tapsaya on this day. The story behind the festival in Jainism is written in Harinvansh Purana and Padam Purana (one of the holy granthas of jains).

STORY:
Lord Rishabh Dev
The Day of Akshay Trithiya is worshipped and said to be auspicious in Jainism because it is said to have established the very first "ahar charya" a methodology to prepare and serve food to Jain Monks. Lord Rishabhdev  denounced the worldly pleasures after dividing his vast kingdom in his 101 sons, prominent of whom are Gommateshwara Bahubali (whose world's tallest monolithic staure stands at shravanbelgola and Chakravarti Bharata, by whose name it is known today as "Bharat". Lord Rishabhdev meditated without any food and water for six months and upon attaining enlightenment (Kevalya Gyana), set out to accept food (Ahar). He was the first monk of this Era. Jain monks do not own anything. They do not even cook food for themselves. When hungry or thirsty, (Maximum Once in day), they set out to accept ahar. They do not even ask for it and accept where it is offered. Tirthankara Rishabhadeva also went to people to accept food. However, the people of that time did not know anything about the lives and disciplines of monks, as he was the first monk of this era. The people of Ayodhya offered him gold, jewellery, gemstones, elephants, horses, expensive garments and even their daughters to honour their beloved king. Rishabhadeva was not in quest of all these. He sought only a morsel of food, but nobody offered it to him. Nobody understood that their king was looking for to receive food to ensure that the monks that would come after him get food and water in the purest form needed to lead a ascetic life. As there was no choice, he had to fast for a long time of one year until his grandson Shreyansha Kumara understood his need due to his "purva-bhava-smaran" Finally Shreyansha Kumara, offered him sugarcane juice and thus Rishabhadeva ended his fast after a year. This was on the day of Akshaya Tritiya. This is considered by the Jains as one of the best offerings. It is believed that religious gifts bestowed on Akshaya Tritiya become inexhaustible. Jains even today, observe a fast to commemorate their first Tirthankara Rishabhadeva on Akshaya Tritiya and end their fast with sugarcane juice. In Shwetambara Jain community it is widely celebrated than digambaras.

In Hastinapur, there is a Mela on Akshay Trithiya and Jains reach there from Maharshtara, Gujrat, Rajsthan​ in large numbers to end their fast (Ekasana Vrats) of 10 or more days. It is called as PARANA.

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Works recommended and prohibited during Akshay Trithiya:
Being Yugadi Tithi, it is most beneficial for performing meritorious (Punya Karma) deeds such as recitations (Japa), penance (Tapa), donations (Dana) ritual bathing (Snaana), sacrifices (Havan), burnt oblations to fire (Hooma). But initiation / conducting of activities like wearing sacred thread (Upnayana), ending of fast, house construction & entering thereof, travailing and plantation is prohibited in certain communities, while most look forward to start/restart relationships, purchases and commitments on this auspicious day. To some, it is beneficial for spiritual activities and not the worldly activities.

Worldly activities can also be initiated during currency of this Tithi however, aspirants must ensure that the said duration is not sullied by concurrence of malefic times observed according to the Hindu electional principles, and the moments are favourable to the doer by transits of the planets and the like. Aspirants are cautioned against using this Tithi blindly for initiating and conducting all types of life-activities. Auspiciousness of the Tithis for specific activity depends upon simultaneous presence of Panchangam Shuddhi, Muhurt Yogas and host of other elements of Hindu electional astrology.

Starting a new activity or buying valuables on this day is considered to bring luck and success. The religious merit that is acquired by giving gifts on this day is considered inexhaustible. Many buy new gold jewelry on this day. Most jewelry stores stock in new jewelry models for this occasion with "Lakshmi-inscribed" gold coins, diamond jewellery and golden dollars with the pictures of many gods and goddesses.

SOURCES: akshayatrithiya.org  &   Wikipedia.org

16.4.12

THE GOSPEL OF SRI RAMAKRISHNA

CHAPTER-IV; PART-2


Thursday, August 24, 1882
Sri Ramakrishna 
Sri Ramakrishna was talking to Hazra on the long northeast verandah of his room, when M. arrived.  He saluted the Master reverently.  

Spiritual disciplines necessary at the beginning:
MASTER: "I should like to visit Iswar Chandra Vidyasagar a few times more.  The painter first draws the general outlines and then puts in the details and colours at his leisure.  The moulder first makes the image out of clay, then plasters it, then gives it a coat of whitewash, and last of all paints it with a brush.  All these steps must be taken successively.  Vidyasagar is fully ready, but his inner stuff is covered with a thin layer.  He is now engaged in doing good works; but he doesn't know what is within himself.  Gold is hidden within him.  God dwells within us.  If one knows that, one feels like giving up all activities and praying to God with a yearning soul."
So the Master talked with M. - now standing, now pacing up and down the long verandah. 

MASTER: "A little spiritual discipline is necessary in order to know what lies within."

M: "Is it necessary to practise discipline all through life?"

MASTER: "No.  But one must be up and doing in the beginning.  After that one need not work hard.  The helmsman stands up and clutches the rudder firmly as long as the boat is passing through waves, storms, high wind, or around the curves of a river; but he relaxes after steering through them.  As soon as the boat passes the curves and the helmsman feels a favourable wind, he sits comfortably and just touches the rudder.  Next he prepares to unfurl the sail and gets ready for a smoke.  Likewise, the aspirant enjoys peace and calm after passing the waves and storms of 'woman and gold'.

"Woman and gold" is the obstruction to yoga:
"Some are born with the characteristics of the yogi; but they too should be careful.  It is 'woman and gold' alone that is the obstacle; it makes them deviate from the path of yoga and drags them into worldliness.  Perhaps they have some desire for enjoyment.  After fulfilling their desire, they again direct their minds to God and thus recover their former state of mind, fit for the practise of yoga. 
"Have you ever seen the spring trap for fish, called the 'satka-kal'?"

M: "No, sir, I haven't seen it."

MASTER: "They use it in our part of the country.  One end of a bamboo pole is fastened in the ground, and the other is bent over with a catch.  From this end a line with a hook hangs over the water, with bait tied to the hook.  When the fish swallows the bait, suddenly the bamboo jumps up and regains its upright position. 
"Again, take a pair of scales for example.  If a weight is placed on one side, the lower needle moves away from the upper one.  The lower needle is the mind, and the upper one, God.  The meeting of the two is yoga. 
"Unless the mind becomes steady there cannot be yoga.  It is the wind of worldliness that always disturbs the mind, which may be likened to a candle flame.  If that flame doesn't move at all, then one is said to have attained yoga.
" 'Woman and gold' alone is the obstacle to yoga.  Always analyse what you see.  What is there in the body of a woman? Only such things as blood, flesh, fat, entrails, and the like.  Why should one love such a body?
"Sometimes I used to assume a rajasic mood in order to practise renunciation.  Once I had the desire to put on a gold-embroidered robe, wear a ring on my finger, and smoke a hubble-bubble with a long pipe.  Mathur Babu procured all these things for me.  I wore the gold-embroidered robe and said to myself after a while, 'Mind! This is what is called a gold-embroidered robe.' Then I took it off and threw it away.  I couldn't stand the robe any more.  Again I said to myself, 'Mind! This is called a shawl, and this a ring, and this, smoking a hubble-bubble with a long pipe.' I threw those things away once for all, and the desire to enjoy them never arose in my mind again."
It was almost dusk.  The Master and M. stood talking alone near the  door on the southeast verandah.   

MASTER (to M.): "The mind of the yogi is always fixed on God, always absorbed in the Self.  You can recognize such a man by merely looking at him.  His eyes are wide open, with an aimless look, like the eyes of the mother bird hatching her eggs.  Her entire mind is fixed on the eggs, and there is a vacant look in her eyes.  Can you show me such a picture?"

M: "I shall try to get one."
As evening came on, the temples were lighted up.  Sri Ramakrishna was seated on his small couch, meditating on the Divine Mother.  Then he chanted the names of God.  Incense was burnt in the room, where an oil lamp had been lighted.  Sounds of conch-shells and gongs came floating on the air as the evening worship began in the temple of Kāli.  The light of the moon flooded all the quarters.  The Master again spoke to M.

God and worldly duties:
MASTER: "Perform your duties in an unselfish spirit.  The work that Vidyasagar is engaged in is very good.  Always try to perform your duties without desiring any result."

M: "Yes, sir.  But may I know if one can realize God while performing one's duties? Can 'Rama' and 'desire' coexist? The other day I read in a Hindi couplet: 'Where Rama is, there desire cannot be; where desire is, there Rama cannot be.' "

MASTER: "All, without exception, perform work.  Even to chant the name and glories of God is work, as is the meditation of the non-dualist on 'I am He'.  Breathing is also an activity.  There is no way of renouncing work altogether.  So do your work, but surrender the result to God."

God and worldly duties:
M: "Sir, may I make an effort to earn more money?"

MASTER: "It is permissible to do so to maintain a religious family.  You may try to increase your income, but in an honest way.  The goal of life is not the earning of money, but the service of God.  Money is not harmful if it is devoted to the service of God."

M: "How long should a man feel obliged to do his duty toward his wife and children?"

MASTER: "As long as they feel pinched for food and clothing.  But one need not take the responsibility of a son when he is able to support himself.  When the young fledgling learns to pick its own food, its mother pecks it if it comes to her for food."

M: "How long must one do one's duty?"


MASTER: "The blossom drops off when the fruit appears.  One doesn't have to do one's duty after the attainment of God, nor does one feel like doing it then.
    "If a drunkard takes too much liquor he cannot retain consciousness.  If he takes only two or three glasses, he can go on with his work.  As you advance nearer and nearer to God, He will reduce your activities little by little.  Have no fear. 
"Finish the few duties you have at hand, and then you will have peace.  When the mistress of the house goes to bathe after finishing her cooking and other household duties, she won't come back, however you may shout after her."

Different groups of devotees:
M: "Sir, what is the meaning of the realization of God? What do you mean by God-vision? How does one attain it?"

MASTER: "According to the Vaishnavas the aspirants and the seers of God may be divided into different groups.  These are the pravartaka, the sadhaka, the siddha, and the siddha of the siddha.  He who has just set foot on the path may be called a pravartaka.  He may be called a sadhaka who has for some time been practising spiritual disciplines, such as worship, japa, meditation, and the chanting of God's name and glories.  He may be called a siddha who has known from his inner experience that God exists.  An analogy is given in the Vedanta to explain this.  The master of the house is asleep in a dark room.  Someone is groping in the darkness to find him.  He touches the couch and says, 'No, it is not he.' He touches the window and says, 'No, it is not he.' He touches the door and says, 'No, it is not he.' This is known in the Vedanta as the process of 'Neti, neti', 'Not this, not this'.  At last his hand touches the master's body and he exclaims, 'Here he is!' In other words, he is now conscious of the 'existence' of the master.  He has found him, but he doesn't yet know him intimately. 
"There is another type, known as the siddha of the siddha, the 'supremely perfect'.  It is quite a different thing when one talks to the master intimately, when one knows God very intimately through love and devotion.  A siddha has undoubtedly attained God, but the 'supremely perfect' has known God very intimately. 

Different moods of aspirants:
"But in order to realize God, one must assume one of these attitudes: Śānta, Dāsya, sakhya, Vātsalya, or Madhur.
"Śānta, the serene attitude.  The rishis of olden times had this attitude toward God.  They did not desire any worldly enjoyment.  It is like the single-minded devotion of a wife to her husband.  She knows that her husband is the embodiment of beauty and love, a veritable Madan. 
"Dāsya, the attitude of a servant toward his master.  Hanuman had this attitude toward Rama.  He felt the strength of a lion when he worked for Rama.  A wife feels this mood also.  She serves her husband with all her heart and soul.  A mother also has a little of this attitude, as Yaśoda had toward Krishna. 
"Sakhya, the attitude of friendship.  Friends say to one another, 'Come here and sit near me.' Sridāmā and other friends sometimes fed Krishna with fruit, part of which they had already eaten, and sometimes climbed on His shoulders. 
"Vātsalya, the attitude of a mother toward her child.  This was Yaśoda's attitude toward Krishna.  The wife, too, has a little of this.  She feeds her husband with her very life-blood, as it were.  The mother feels happy only when the child has eaten to his heart's content.  Yaśoda would roam about with butter in her hand, in order to feed Krishna. 
"Madhur, the attitude of a woman toward her paramour.  Radha had this attitude toward Krishna.  The wife also feels it for her husband.  This attitude includes all the other four."

M: "When one sees God does one see Him with these eyes?"

MASTER: "God cannot be seen with these physical eyes.  In the course of spiritual discipline one gets a 'love body', endowed with 'love eyes', 'love ears', and so on.  One sees God with those 'love eyes'.  One hears the voice of God with those 'love ears'.  One even gets a sexual organ made of love."

At these words M. burst out laughing.  The Master continued, unannoyed, "With this 'love body' the soul communes with God."

M. again became serious. 

SOURCE: The Gospel of Sri Ramakrishna

14.4.12

BELUR MATH TEMPLES AND SHRINES (PHOTOS)

Ramakrishna Image at Belur Math

Ramakrishna Temple at Belur Math

SRI RAMAKRISHNA SHRINE [OLD TEMPLE]
Ramakrishna Old Temple at Belur Math
Sri Sarada Devi Shrine 

Sri Sarada Devi Temple

SWAMI VIVEKANANDA SHRINE
SWAMI VIVEKANANDA TEMPLE
SWAMI VIVEKANANDA ROOM (UPSTAIRS)

SWAMI VIVEKANANDA BED ROOM

SWAMI BRAHMANANDA
SWAMI BRAHMANANDA TEMPLE

RAMAKRISHNA'S DISCIPLES SAMADHI ENCLOSURE