Frases de Ramakrishna

Fuente: | El Encantador Juego del Infinito en lo Finito - II https://books.google.de/books?id=vOZ6jj_PPswC&pg=PA25&dq=Puedes+ver+muchas+estrellas+en+el+cielo+durante+la+noche,+pero+no+cuando+sale+el+sol.+%C2%BFPuedes,+por+eso,+decir+que+no+hay+estrellas+en+el+firmamento+durante+el+d%C3%ADa?+%C2%A1Oh+hombre!,+porque+no+ves+a+Dios+en+los+d%C3%ADas+de+tu+ignorancia,+no+digas+que+Dios+no+existe.&hl=de&sa=X&ved=0ahUKEwiujOa7pLPXAhXIIOwKHTTcAfwQ6AEIJjAA#v=onepage&q&f=false Swami Pareshananda, Página: 25, ISBN 9509629200

Fuente: El hinduismo en sus textos esenciales https://books.google.de/books?id=1g5YCwAAQBAJ&pg=PA112&dq=Hasta+que+no+te+vuelvas+simple+como+un+ni%C3%B1o,+no+recibir%C3%A1s+la+iluminaci%C3%B3n+divina.+Olvida+toda+tu+sabidur%C3%ADa+mundana+e+ign%C3%B3rala+por+completo+com&hl=de&sa=X&ved=0ahUKEwjNn6ncsrjXAhXQpKQKHZ8fBVMQ6AEIJjAA#v=onepage&q&f=false| ,Página: 112, Enrique Gallud Jardiel , 2016, Verbum Editorial

Fuente: | El hinduismo en sus textos esenciales https://books.google.de/books?id=1g5YCwAAQBAJ&pg=PA114&dq=Dios+no+se+manifiesta+donde+reinan+la+timidez,+el+odio+y+el+miedo.&hl=de&sa=X&ved=0ahUKEwju9rW8rrjXAhVO_aQKHcn9AEcQ6AEIJjAA#v=onepage&q&f=false ,Página: 114, Enrique Gallud Jardiel , 2016, Verbum Editorial

Fuente: | Ramakrishna Vivekananda Vedanta . https://books.google.de/books?id=kykfQmcYhaMC&pg=PA32&dq=Ha+nacido+en+vano+el+hombre+que,+habiendo+logrado+el+nacimiento+humano,+tan+dif%C3%ADcil+de+obtener,+no+trata+de+realizar+a+Dios+en+esta+misma+vida.&hl=de&sa=X&ved=0ahUKEwiJxKGX9bXXAhVO3KQKHS9vALwQ6AEIJjAA#v=onepage&q&f=false ,Página: 28, Swami Pareshananda, 1993, ISBN 9509629030

Fuente: | Ramakrishna Vivekananda Vedanta . https://books.google.de/books?id=kykfQmcYhaMC&pg=PA32&dq=Ha+nacido+en+vano+el+hombre+que,+habiendo+logrado+el+nacimiento+humano,+tan+dif%C3%ADcil+de+obtener,+no+trata+de+realizar+a+Dios+en+esta+misma+vida.&hl=de&sa=X&ved=0ahUKEwiJxKGX9bXXAhVO3KQKHS9vALwQ6AEIJjAA#v=onepage&q&f=false ,Página: 32, Swami Pareshananda, 1993, ISBN 9509629030

Fuente: El hinduismo en sus textos esenciales https://books.google.de/books?id=1g5YCwAAQBAJ&pg=PA112&dq=Hasta+que+no+te+vuelvas+simple+como+un+ni%C3%B1o,+no+recibir%C3%A1s+la+iluminaci%C3%B3n+divina.+Olvida+toda+tu+sabidur%C3%ADa+mundana+e+ign%C3%B3rala+por+completo+com&hl=de&sa=X&ved=0ahUKEwjNn6ncsrjXAhXQpKQKHZ8fBVMQ6AEIJjAA#v=onepage&q&f=false| ,Página: 111, Enrique Gallud Jardiel , 2016, Verbum Editorial

Fuente: The Gospel of Sri Ramakrishna (1942), p. 155

He who has created the sun and the moon, who has put love for their children in parents' hearts, endowed noble souls with compassion, and holy men and devotees with divine love. The man who works for others, without any selfish motive, really does good to himself. There is gold buried in your heart, but you are not yet aware of it. It is covered with a thin layer of earth. Once you are aware of it, all these activities of yours will lessen. … Through selfless work, love of God grows in the heart. Then, through His grace, one realizes Him in course of time. God can be seen, one can talk to Him, as I am talking to you.
As quoted in Ramakrishna : Prophet of New India (1948) by Swami Nikhilananda, p. 80

Fuente: Sayings of Sri Ramakrishna (1960), p. 12

Fuente: Sayings of Sri Ramakrishna (1960), p. 46

Fuente: Sayings of Sri Ramakrishna (1960), p. 531

Fuente: The Gospel of Sri Ramakrishna (1942), p. 319
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 312
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 423
Contexto: Truth is one; only It is called by different names. All people are seeking the same Truth; the variance is due to climate, temperament, and name. A lake has many ghats. From one ghat the Hindus take water in jars and call it "jal". From another ghat the Mussalmāns take water in leather bags and call it "pāni". From a third the Christians take the same thing and call it "water". Suppose someone says that the thing is not "jal" but "pāni", or that it is not "pāni" but "water", or that it is not "water" but "jal", It would indeed be ridiculous. But this very thing is at the root of the friction among sects, their misunderstandings and quarrels. This is why people injure and kill one another, and shed blood, in the name of religion. But this is not good. Everyone is going toward God. They will all realize Him if they have sincerity and longing of heart.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 248
Contexto: It is not good for ordinary people to say, "I am He." The waves belong to the water. Does the water belong to the waves?
The upshot of the whole thing is that, no matter what path you follow, yoga is impossible unless the mind becomes quiet. The mind of a yogi is under his control; he is not under the control of his mind.

Fuente: Sayings of Sri Ramakrishna (1960), p. 22
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 909
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 818
Contexto: 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.

Saying 15
Râmakrishna : His Life and Sayings (1898)
Contexto: The Master said: "Everything that exists is God." The pupil understood it literally, but not in the true spirit. While he was passing through a street, he met with an elephant. The driver (mahut) shouted aloud from his high place, "Move away, move away!" The pupil argued in his mind, "Why should I move away? I am God, so is the elephant also God. What fear has God of Himself?" Thinking thus he did not move. At last the elephant took him up by his trunk, and dashed him aside. He was severely hurt, and going back to his Master, he related the whole adventure. The Master said, "All right, you are God. The elephant is God also, but God in the shape of the elephant-driver was warning you also from above. Why did you not pay heed to his warnings?"

Saying 6; this is a variant of widely used teaching anecdotes of India involving blind men and an elephant.
Râmakrishna : His Life and Sayings (1898)
Contexto: Four blind men went to see an elephant. One touched the leg of the elephant, and said, "The elephant is like a pillar." The second touched the trunk, and said, "The elephant is like a thick stick or club." The third touched the belly, and said, "The elephant is like a big jar." The fourth touched the ears, and said, "The elephant is like a winnowing basket." Thus they began to dispute amongst themselves as to the figure of the elephant. A passer-by seeing them thus quarrelling, said, "What is it that you are disputing about?" They told him everything, and asked him to arbitrate. That man said, "None of you has seen the elephant. The elephant is not like a pillar, its legs are like pillars. It is not like a big water-vessel, its belly is like a water-vessel. It is not like a winnowing basket, its ears are like winnowing baskets. It is not like a thick stick or club, but its proboscis is like that. The elephant is the combination of all these." In the same manner those quarrel who have seen one aspect only of the Deity.... Different creeds are but different paths to reach the Almighty.

As quoted in Ramakrishna and His Disciples (1965) by Christopher Isherwood, p. 263
Contexto: It's enough to have faith in one aspect of God. You have faith in God without form. That is very good. But never get into your head that your faith alone is true and every other is false. Know for certain that God without form is real and that God with form is also real. Then hold fast to whichever faith appeals to you.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 458
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 370

Fuente: Sayings of Sri Ramakrishna (1960), p. 164
Contexto: 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 with 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 134
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 385
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 514
Contexto: A man can reach the roof of a house by stone stairs or a ladder or a rope-ladder or a rope or even by a bamboo pole. But he cannot reach the roof if he sets foot now on one and now on another. He should firmly follow one path. Likewise, in order to realize God a man must follow one path with all his strength. But you must regard other views as so many paths leading to God. You should not feel that your path is the only right path and that other paths are wrong. You mustn't bear malice toward others.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 124
Contexto: With sincerity and earnestness one can realize God through all religions. The Vaishnavas will realize God, and so will the Saktas, the Vedantists and the Brahmos. The Mussalmans and the Christians will realize him too. All will certainly realize God if they are earnest and sincere.

Fuente: Sayings of Sri Ramakrishna (1960), p. 458
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 168
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 915
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 312
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 132
Contexto: He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and cook, when preparing a meal in the kitchen. The jnani, following the path of knowledge, always reason about the Reality saying, "not this, not this." Brahman is neither "this" nor "that"; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Finally it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is real and the world is illusory. All these names and forms are illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta. But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don't think the world to be illusory, like a dream. They say that the universe is a manifestation of the God's power and glory. God has created all these — sky, stars, moon, sun, mountains, ocean, men, animals. They constitute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this — the 24 cosmic principles, the universe, and all living beings. The devotee of God wants to eat sugar, and not become sugar. (All laugh.) Do you know how a lover of God feels? His attitude is: "O God, Thou art the Master, and I am Thy servant. Thou art the Mother, and I Thy child." Or again: "Thou art my Father and Mother. Thou art the Whole, and I am a part." He does not like to say, "I am Brahman." They yogi seeks to realize the Paramatman, the Supreme Soul. His ideal is the union of the embodied soul and the Supreme Soul. He withdraws his mind from sense objects and tries to concentrate on the Paramatman. Therefore, during the first stage of his spiritual discipline, he retires into solitude and with undivided attention practices meditation in a fixed posture.
But the reality is one and the same; the difference is only in name. He who is Brahman is verily Atman, and again, He is the Bhagavan. He is Brahman to the followers of the path of knowledge, Paramatman to the yogis, and Bhagavan to the lovers of God.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 169
Contexto: 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.

Fuente: The Gospel of Sri Ramakrishna (1942), p. 312
Contexto: 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.