When the flowers bloom the bees come to them for honey of their own accord.

A lake has several ghāts. At one the Hindus take water in pitchers and call it ‘jal’; at another the Mussalmāns take water in leather bags and call it ‘pāni.’ At a third the Christians call it ‘water.’ Can we imagine that it is not ‘jal,’ but only ‘pāni’ or ‘water’? How ridiculous!

The substance is one under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him.

Love on the physical level never lasts. He is indeed blessed who can give his love to God with his whole heart. Even a little attachment to the body endures for several births. So do not be attached to this cag eof bone and flesh. Take shelter at the feet of the Mother and think of Her alone. Thus your life here and hereafter will be ennobled. -Nag Mahāshay

The Master knew that mere words could not induce a man to break deep-rooted habits, but that the silent influence of love worked miracles.

You man of poor understanding! You dare to slight in these terms renunciation and piety, which our scriptures describe as the greatest of all virtues! After reading two pages of English you think you have come to know the world! You appear to think you are omniscient. Well have you seen those tiny crabs that are born in the Ganges just when the rains set in? In this big universe you are even less significant than one of those small creatures.

How dare you talk of helping the world? The Lord will look to that. You haven’t the power in you to do it.

Can you explain to me how you can work for others? I know what you mean by helping them. To feed a number of persons, to treat them when they are sick, to construct a road or dig a well–isn’t that all? These are good deeds, no doubt, but how trifling in comparison with the vastness of the universe! How far can a man advance in this line? How many people can you save from famine? Malaria has ruined a whole province; what could you do to stop its onslaught?

God alone looks after the world. Let a man first realize Him. Let a man get the authority from God and be endowed with His power; then, and then alone, may he think of doing good to others. A man should first be purged of all egotism. Then alone will the Blissful Mother ask him to work for the world.

Yes, I have seen God. I have seen Him more intimately than I am talking to you. But, my child, who wants to see God? People shed jugs of tears for money, wife and children. But if they would weep for God for only one day they would see Him.

A stick floating in the Ganges seems to divide the water; but in reality the water is one.

The snake had become righteous; it could not be angry with anyone. It had totally forgotten that the cowherd boys had almost killed i.

The brahmachāri said: ‘It can’t be mere want of food that has reduced you to this state. There must be some other reason. Think a little.’ Then the snake remembered that the boys had dashed it against the ground. It said: ‘Yes, revered sir, now I remember. The boys one day dashed me violently against the ground. They are ignorant, after all. They didn’t realize what a great change had come over my mind. How could they know I wouldn’t bite or harm anyone?’

The brahmachāri exclaimed: ‘What a shame! You are such a fool! You don’t know how to protect yourself. I asked you not to bite, but I didn’t forbid you to hiss. Why didn’t you scare them by hissing?’

So you must hiss at wicked people. You must frighten them lest they should do you harm. But never inject your venom into them. One must not injure others.

Men may be divided into four classes: those bound by the fetters of the world, the seekers after liberation, the liberated, and the ever-free.

Among the ever-free we may count sages like Nārada. They live in the world for the good of others, to teach men spiritual truths.

Those in bondage are sunk in wordliness and forgetful of God. Not even by mistake do they think of God.

The seekers after liberation want to free themselves from attachment to the world. Some of them succeed and some do not.

The liberated souls, such as the sādhus and mahātmās, are not entangled in the world, in ‘woman’ and ‘gold.’ Their minds are free from wordliness. Besides, they always meditate on the Lotus Feet of God.

Suppose a net has been cast into a lake to catch fish. Some fish are so clever that they are never caught. They are like the ever-free. But most of the fish are entangled in the net. Some of them try to free themselves from it; they are like those who seek liberation. But not all the fish that struggle succeed. A very few do jump out of the net, making a big splash in the water. Then the fishermen shout, ‘Look! There goes a big one!’ But most of the fish caught in the net cannot escape, nor do they make any effort to get out. On the contrary, they burrow into the mud, net and all, and lie there quietly, thinking, ‘We need not fear any more; we are quite safe here.’ But the poor things do not know that the fishermen will drag them out with the net. These are like the men bound to the world.

The bound souls are tied to the world by the fetters of lust and greed. They are bound hand and foot. They think that ‘woman’ and ‘gold’ will make them happy and give them security; they do not realize that these will lead them to annihilation.

The bound souls never think of God. If they get any leisure they indulge in idle gossip and foolish talk, or they engage in fruitless work. If you ask one of them the reason, he answers, ‘Oh, I cannot keep still; so I am making a fence.’ When time hangs heavy on their hands they perhaps start playing cards.

There was a deep silence in the room.

A devotee: “Sir, is there no help, then, for such a worldly person?”

Certainly there is. From time to time he should live in the company of holy men, and also go into solitude to meditate on God. Furthermore, he should practice discrimination and pray to God for faith and devotion. When a person has faith he has achieved everything. There is nothing greater than faith.

Men often thing they have understood Brahman fuilly. Once an ant went to a hill of sugar. One grain filled its stomach. Taking another grain in its mouth, it started homeward. On its way it thought, ‘Next time I shall carry home the whole hill.’ That is the way shallow minds think. They don’t know that Brahman is beyond one’s words and thought. However great a man may be, how much can he know of Brahman?

The bee buzzes as long as it is not sitting on a flower. It becomes silent when it begins to sip the honey. But sometimes, intoxicated with the honey, it buzzes again.

An empty pitcher makes a gurgling sound when it is dipped in water. When it fills up it becomes silent. But if the water is poured from it into another empty pitcher, then you will hear the sound again.

Unless the mind becomes steady there cannot be yoga. It is the wind of wordliness that always disturbs the mind, which may be likened to a candle flame. If that flame doesn’t flicker at all, then one is said to have attained yoga.

What can you achieve by mere lecturing and scholarship if you have no discrimination and dispassion? God alone is real, and all else is unreal. God alone is subtance, and all else is nonentity. That is discrimination.

First of all invoke the Deity, and then give lectures to your heart’s content. First of all dive deep. Plunge to the bottom and gather up the gems. Then you may do other things.

But nobody wants to plunge. People are without spiritual discipline and prayer, without renunciation and dispassion. They learn a few words and immediately start to deliver lectures. It is difficult  to teach others. Only if a man gets a command from God, after realizing Him, is he entitled to teach.

The jnānis, who adhere to Non-dualistic Vedānta, say that the acts of creation, preservation and destruction, the universe itself and all its living beings, are the manifestations of Śakti, the Divine Power. (Known as māyā in the Vedānta philosophy.) If you reason it out, you will realize that all these are as illusory as a dream. Brahman alone is the Reality, and all else is unreal. Even this very Śakti is unsubstantial, like a dream.

The Primordial Power is ever at play. She is creating, preserving, and destroying in play, as it were. This Power is called Kāli. Kāli is verily Brahman, and Brahman is verily Kāli. It is one and the same Reality. When we think of It as inactive, that is to say, not engaged in the acts of creation, preservation and destruction, then we call It Brahman. But when It engages in these activities, then we call It Kāli or Śakti. The Reality is one and the same; the difference is in name and form.

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