Frases de Ramakrishna

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Ramakrishna

Fecha de nacimiento: 18. Febrero 1836
Fecha de muerte: 16. Agosto 1886
Otros nombres: Šrí Rámakršna

Sri Ramakrishna . Su nombre era Gadadhar Chattopadhyay y fue un místico bengalí a quien muchos hindúes consideran un avatar o encarnación divina. Desde 1856 ejerció como sacerdote de el templo de la diosa Kali en Dakshineswar y recibió instrucción para alcanzar la iluminación.

Durante doce años practicó ejercicios espirituales bajo la guía de maestros de las más diversas inspiraciones y orientaciones religiosas, incluidos el cristianismo y el islam.

Afirmó que por cada una de estas vías había alcanzado la iluminación , por lo que afirmaba que los seguidores de todas las religiones podrían lograr la experiencia de la «Realidad Última», si su entrega a Dios fuera lo suficientemente intensa.

Sus discípulos más importantes fueron los swamis Vivekananda y Brahmananda, que difundieron su mensaje a través de Oriente y Occidente.

Frases Ramakrishna

„Puedes ver muchas estrellas en el cielo durante la noche, pero no cuando sale el sol. ¿Puedes, por eso, decir que no hay estrellas en el firmamento durante el día? ¡Oh hombre!, porque no ves a Dios en los días de tu ignorancia, no digas que Dios no existe.“

—  Ramakrishna
Source: | 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

„Cuanto mayor es el apego que se tiene al mundo, tanto menor es la posibilidad que tiene el hombre de obtener el conocimiento. Cuando menos está apegado al mundo, más probabilidades tiene de alcanzar el conocimiento.“

—  Ramakrishna
Source: 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

„Ha nacido en vano el hombre que, habiendo logrado el nacimiento humano, tan difícil de obtener, no trata de realizar a Dios en esta misma vida.“

—  Ramakrishna
Source: | 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

„Debemos entender que en todas las religiones se adora al mismo Dios.“

—  Ramakrishna
Source: | 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

„Dios no se manifiesta donde reinan la timidez, el odio y el miedo.“

—  Ramakrishna
Source: | 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

„Hasta que no te vuelvas simple como un niño, no recibirás la iluminación divina. Olvida toda tu sabiduría mundana e ignórala por completo.“

—  Ramakrishna
Source: 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

„He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas.“

—  Ramakrishna
Context: 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. p. 132

„All these names and forms are illusory, like a dream. What Brahman is cannot be described.“

—  Ramakrishna
Context: 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. p. 132

„Attend to all your duties but keep your mind fixed on God.“

—  Ramakrishna
Context: Chant the name of God and sing his glories unceasingly; and keep holy company. Now and then one should visit holy men and devotees of God. If a man lives in the world and busies himself day and night with worldly duties and responsibilities, he cannot give his mind to God. So it's important to go into solitude from time to time, and think about God. When the plant is young, it should be fenced on all sides. Unless there's a fence around it, goats and cattle may eat it up. When you meditate, go into the solitude of a forest, or a quiet corner, and enter into the chamber of your heart. And always keep your power of discrimination awake. God alone is real, that is to say, eternal; everything else is unreal, because it will pass away. As you discriminate in this manner, let your mind give up its attachment to the fleeting objects of this world. … Attend to all your duties but keep your mind fixed on God. Wife, son, father, mother — live with all of them and serve them, as if they were your very own. But know in your heart of hearts that they are not your own. As quoted in Ramakrishna and His Disciples (1965) by Christopher Isherwood, p. 265

„His ideal is the union of the embodied soul and the Supreme Soul.“

—  Ramakrishna
Context: 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. p. 132

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„Thou art the Whole, and I am a part.“

—  Ramakrishna
Context: 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. p. 132

„The waves belong to the water. Does the water belong to the waves?“

—  Ramakrishna
Context: 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. p. 248

„In the same manner those quarrel who have seen one aspect only of the Deity.“

—  Ramakrishna
Râmakrishna : His Life and Sayings (1898), Context: 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. Saying 6; this is a variant of widely used teaching anecdotes of India involving blind men and an elephant.

„Four blind men went to see an elephant.“

—  Ramakrishna
Râmakrishna : His Life and Sayings (1898), Context: 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. Saying 6; this is a variant of widely used teaching anecdotes of India involving blind men and an elephant.

„One can easily realize God if one is free from guile.“

—  Ramakrishna
Context: 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. p. 458

„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".“

—  Ramakrishna
Context: 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. p. 385

„Thinking thus he did not move. At last the elephant took him up by his trunk, and dashed him aside.“

—  Ramakrishna
Râmakrishna : His Life and Sayings (1898), Context: 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 15

„The one essential thing is bhakti, loving devotion to God.“

—  Ramakrishna
Context: The one essential thing is bhakti, loving devotion to God. Do the Theosophists seek bhakti? They are good if they do. If Theosophy makes the realization of God the goal of life, then it is good. One cannot seek God if one constantly busies oneself with the mahātmās and the lunar, solar, and stellar planes. A man should practise sādhanā and pray to God with a longing heart for love of His Lotus Feet. He should direct his mind to God alone, withdrawing it from the various objects of the world. … You may speak of the scriptures, of philosophy, of Vedanta; but you will not find God in any of those. You will never succeed in realizing God unless your soul becomes restless for Him. p. 607

„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.“

—  Ramakrishna
Context: 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. p. 132

„The physician thinks he is the master, forgetting that God is the Master.“

—  Ramakrishna
Context: 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." p. 105

„Lorem ipsum dolor sit amet, consectetuer adipiscing elit. Etiam egestas wisi a erat. Morbi imperdiet, mauris ac auctor dictum.“

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