world will be the same

October 23, 2011(Below is the transcript of Satsang with Sri Sri Ravi Shankar.You can watch the Live webcast of future satsangs)

Q: Guruji, I love you. What happened or what will happen in Europe after the big celebration in Berlin in July?
Sri Sri Ravi Shankar: People became more aware of Art of Living, isn’t it? We got a very good coverage in the press. More people are doing the course and a change in the subtle has happened. There is more positivity is what I feel.

Q: Dear Guruji, I love you and I feel so much of love only thinking of your presence. And I feel complete and I don’t feel the need to come and talk to you. But my stupid and poor mind wants your attention when you are around and then gets trapped in stupid things, please guide.

Sri Sri Ravi Shankar: Never mind! And yes come and talk to me. I know many questions are anyway stupid but never mind, just come and talk to me anything. See when our connection is much deeper, then just a little bit of talking doesn’t hurt at all. I don’t base my judgment on what you say, what you talk, not at all. You know in all these 56 years I have never said any bad thing about anybody, never once; have I? Anybody who knows me will know, no never do that. It is not that I did a great thing, it is in my nature, I can’t. If at all I something negativity about somebody to somebody, if I feel they are getting entangled or it is not going to be good for them, then I say, ‘you know, he is not so focused’, that’s all I would say. ‘And this person is not suitable and he is not doing well and he is telling too many lies’, if he is telling lies only, otherwise I won’t say that. But I have not done any special thing to have this; this is just there from the beginning, nature. What I am saying is you don’t judge yourself too much, just be natural. If you just feel like saying hello or hi, just come and talk. And you if feel it is not needed then no need, okay. And don’t just keep these things, ‘oh, Guruji looked at that person and patted him on his back, he hugged that person, but he didn’t look at me’, these are all immaterial. Whether I look at you and say hi or no, we are all connected from a very deep level. How many of you feel that way? See, so many!

Q: Can you help me find the balance?
Sri Sri Ravi Shankar: You are balanced, take it from now, I am telling you are balanced and move with that. If you think you don’t have the balance, then you struggle more, got it? Look back and see how much you have grown, there is so much balance that has come in your life, yes. Very good! Okay now, people the way they are we simply need to accept them. Some are incorrigible, some people you cannot correct them. Some come and some go and I give them a long rope; I give them enough chances to reform. If they don’t then it is their problem and why should we get upset over it; are you getting what I am saying? Yes, and so from your side feel that inner freedom but don’t shut your door to anybody, keep interactions, what do you say?!

Q: Yesterday you said whatever you do or don’t do the . So actually I was wondering by doing what we are doing here how are we making it a better world if the world will be the same all the time.

Sri Sri Ravi Shankar: Yes, this is the balance. When you get too concerned, ‘oh I have to improve the world; that is not ok, this is not ok, that is not ok’, and then what is happening? Your mind gets too much caught up in that and you are losing your energy, your strength, your balance, everything. Then you are not going to make the world a better place. At that time you should remember, okay I will make seven million people good in the world now, but then what? After a hundred years there will be a different seven million people. You can’t correct them, you won’t be here. So when you are getting tired then you should know, well the Divine is taking care; I am not going to impact a change. Then you are able to be calm and strong. So there are two attitudes, one is pravritti action, when you find this is not ok, this is not ok and that is not okay and then you act. 

And then nivritti action when you say everything is okay, everything takes its time, everything has its one role. Then it is Nivritti, then you retire and when you retire, when you get into your being you get energy. Then you are able to meditate, you are able to tap into your source by doing nothing. So the act of doing nothing is as important as the act of doing something out there. So these two attitudes you need to balance, everything okay and nothing is okay. Is it clear?! When you are in this world you have to do something, and you are given a job to improve this world that you have to do. But don’t think you are the person who is going to bring the perfection and keep it forever, that is what I am saying. You cannot keep the perfection. 
You cannot keep this hall clear forever, but you have a duty to clean this now, correct! So similarly we need to improve our world, definitely. It is our sacred job, but at the same time, suppose you are not there, somebody else will improve it. So don’t feel the burden on your head, ‘oh I have to improve it’, but at the same time be responsible, ‘yes I need to improve it’. Do you get the balance? Is it clear now? You are assigned a job to improve this world, definitely. At the same time, whoever has assigned they know if you cannot do it, they will assign somebody else. That supreme power will know. See, suppose you are a head of a team, you give the job to somebody and that somebody does half job and then they are so tired that they become sick, and then what do you do? You say, ‘no, you go rest I will send someone else to do the job’.
 But as long as they did the job they had been very committed to it. In the same way you have been assigned a job, you have to do it. At the same time don’t feel that mental pressure because the boss is taking care of it, yes! As long as you know there is a boss and you are connected with the boss you feel you can tell that I can do this much and I cannot do this much. Not like the modern day bosses who don’t care for people working under them. What I am saying is the Divinity, the nature itself is your boss, the Divine is the boss and that knows, okay you can do this much, then do this much, otherwise rest. There is compassion, think of a compassionate boss who says, ‘okay if it is difficult, never mind, don’t worry’, okay. Good!

All are beautiful togther

I am staying with Osho in Sohan’s home. Osho enjoys to eat lunch with us at the dining table. Sohan is really a great cook. After His morning discourse we reach home around 10:15am. Within one hour, Sohan prepares the lunch, cooking a variety of delicious dishes. By 11:30, we are all setting on chairs around a big rectangular dining table which is decorated with flowers in the middle. Every meal is a great feast. Osho likes to tell jokes while eating and creates much laughter around Him.

Today there are so many dishes, one is puzzled from where to start. Sohan is standing near Osho and starts serving Him food from different bowls. Osho is never miserly in appreciating the food He likes. Today, He enjoys eating Dahi-wada. It is an Indian dish made of little balls of crushed dal, fried and soaked in curd. He says to Sohan, “Sohan, Dahi-wadas are really delicious.” Sohan responds, “That means the other dishes are not delicious.” Osho looks at Sohan in surprise and says, “No, no! I don’t mean that. I will tell you a story so you understand what I mean.”

Then He tells this story:

Mulla Nasruddin was in love with two beautiful women. He was telling both of them separately that you are the most beautiful woman I have ever met. One day both the women meet and realize that he is saying the same thing to both of them. They go together to Mulla and asked him, “Now tell us the truth, who is more beautiful?” Mulla thought for a moment and said “You are both more beautiful than each other.”

We all cracked up in laughter and Osho says, “Sohan, all your dishes are more delicious than one another.” Sohan, now getting the point, also starts laughing.

Osho on Heraclitus

Osho – I have been in love with Heraclitus for many lives. In fact, Heraclitus is the only Greek I have ever been in love with — except, of course, Mukta, Seema and Neeta!

Heraclitus is really beautiful. Had he been born in India, or in the East, he would have been known as a buddha. But in Greek history, Greek philosophy, he was a stranger, an outsider. He is known in Greece not as an enlightened person but as Heraclitus the Obscure, Heraclitus the Dark, Heraclitus the Riddling. And the father of Greek philosophy and of Western thought, Aristotle, thought that he was no philosopher at all.

Aristotle said, “At the most he is a poet,” but that too was difficult for him to concede. So later on he said in other works, “There must be some defect in Heraclitus’ character, something wrong biologically; that’s why he talks in such obscure ways, and talks in paradoxes.” Aristotle thought that he was a little eccentric, a little mad — and Aristotle dominates the whole West. If Heraclitus had been accepted, the whole history of the West would have been totally different. But he was not understood at all. He became more and more separate from the main current of Western thinking and the Western mind.

Heraclitus was like Gautam Buddha or Lao Tzu or Basho. The Greek soil was absolutely not good for him. He would have been a great tree in the East: millions would have profited, millions would have found the way through him. But for Greeks he was just outlandish, eccentric, something foreign, alien; he didn’t belong to them. That’s why his name has remained just on the side, in a dark corner; by and by he has been forgotten.

At the moment when Heraclitus was born, precisely at that moment, humanity reached a peak, a moment of transformation. It happens with humanity just as with an individual: there are moments when changes happen. Every seven years the body changes, and it goes on changing — if you live for seventy years, then your total bio-physical system will change ten times. And if you can use those gaps when the body changes, it will be very easy to move in meditation.

For example, at fourteen for the first time sex becomes important. The body goes through a biochemical change, and if at that moment you can be introduced into the dimension of meditation, it will be very, very easy to move because the body is not fixed, the old pattern has gone and the new has yet to come in — there is a gap. At the age of twenty-one, again deep changes happen, because every seven years the body completely renovates itself: all the old cells drop and the new cells come in. At the age of thirty-five again it happens, and this goes on. Every seven years your body comes to a point where the old goes and the new settles — and there is a transitory period. In that transitory period everything is liquid. If you want some new dimension to enter into your life, that is precisely the moment.

In the same way exactly it happens also in the history of humanity as a whole. Every twenty-five centuries there comes a peak — and if you can use that moment, you can easily become enlightened. It will not be so easy in other times because at that peak the river itself is flowing in that direction; everything is fluid, nothing is fixed.

Twenty-five centuries ago there were born in India, Gautam Buddha, Mahavira the Jaina; in China, Lao Tzu, Chuang Tzu; in Iran, Zarathustra; and in Greece, Heraclitus. They are the peaks. Never before were such peaks attained, or if they were attained they are not part of history, because history starts with Jesus.

You don’t know what happened these twenty-five centuries ago. Again the moment is coming, we are again in a fluid state: the old is meaningless, the past doesn’t have any significance for you, the future is uncertain — the gap is here. And again humanity will achieve a peak, the same peak as there was in Heraclitus’ time. And if you are a little aware, you can use this moment — you can simply drop out of the wheel of life. When things are liquid, transformation is easy. When things are fixed, then transformation is difficult.

You are fortunate that you are born in an age when things are again in a state of liquidity. Nothing is certain, all old codes and commandments have become useless. New patterns have not settled in. They will settle soon; man cannot remain forever unsettled, because when you are unsettled there is insecurity. Things will settle again, this moment will not last for ever; it is only for a few years. If you can use it, you can reach a peak which will be very, very difficult to reach in other times. If you miss it, the moment is missed for twenty-five centuries again.

Remember this: life moves in a cycle, everything moves in a cycle. The child is born, then comes the age of youth, then old age, then death. It moves just as seasons move: summer comes, then rains follow, then comes winter, and it goes on in a circle. The same happens in the dimension of consciousness: every twenty-five centuries the circle is complete and before the new circle starts there is a gap you can escape through; the door is open for a few years.

Heraclitus is a really rare flowering, one of the most highly penetrating souls, one of those souls who become like Everest, the highest peak of the Himalayas. Try to understand him. It is difficult; that’s why he is called Heraclitus the Obscure. He is not obscure. To understand him is difficult; to understand him you will need a different type of being — that is the problem. So it is easy to categorize him as obscure and then forget him.

There are two types of people. If you want to understand Aristotle you don’t need any change in your being, you simply need some information. A school can provide some information about logic, philosophy; you can collect some intellectual understanding and you can understand Aristotle. You need not change to understand him, you need only a few more additions to your knowledge. The being remains the same, you remain the same. You need not have a different plane of consciousness; that is not the requirement.

Aristotle is clear. If you want to understand him, a little effort is enough; anybody of average mind and intelligence will understand him. But to understand Heraclitus is going to be rough terrain, difficult, because whatsoever you collect as knowledge will not be of much help; just a very, very cultivated head won’t be of any help. You will need a different quality of being — and that is difficult — you will need a transformation. Hence, he is called obscure. He is NOT obscure! You are below the level of being where he can be understood. When you reach that level of being, suddenly all darkness around him disappears. He is one of the most luminous beings; he is not obscure, he is not dark — it is you who are blind. Remember this always, because if you say he is dark you are throwing the responsibility on him, you are trying to escape from a transformation that is possible through encountering him. Don’t say that he is dark. Say, “We are blind,” or, “Our eyes are closed.”

The sun is there: you can stand in front of the sun with closed eyes and you can say the sun is dark. And sometimes it also happens that you can stand with open eyes before the sun, but the light is so much that your eyes temporarily go blind. The light is too much to bear, it is unbearable; suddenly, darkness. Eyes are open, the sun is there, but the sun is too much for your eyes so you feel darkness. And that is the case — Heraclitus is not dark. Either you are blind, or your eyes are closed, or there is also the third possibility: when you look at Heraclitus, he is such a luminous being that your eyes simply lose the capacity to see. He is unbearable, the light is too much for you. You are not accustomed to such light so you will need to make a few arrangements before you can understand Heraclitus. And when he is talking he looks as if he is riddling, he looks as if he is enjoying riddles, because he talks in paradoxes.

All those who have known always talk in paradoxes. There is something to it — they are not riddling, they are very simple. But what can they do? If life itself is paradoxical, what can they do? Just to avoid paradoxes you can create neat and clean theories, but they will be false, they will not be true to life. Aristotle is very neat, clean; he looks like a man-managed garden. Heraclitus looks like riddles — he is a wild forest.

With Aristotle there is no trouble; he has avoided the paradox, he has made a neat and clean doctrine — it appeals. You will be scared to face Heraclitus because he opens the door of life, and life is paradoxical. Buddha is paradoxical, Lao Tzu is paradoxical; all those who have known are bound to be paradoxical. What can they do? If life itself is paradoxical, they have to be true to life. And life is not logical. It is a logos, but it is not logic. It is a cosmos, it is not a chaos — but it is not logic.

Source – Osho Book “The Hidden Harmony”

Question – Do all enlightened masters sound as egoistic as you do?

Osho – It is bound to be so. They sound egoistic because they cannot be humble in the sense you understand humility. Try to understand. It is a delicate point. Whatsoever you call humbleness is a function of the ego. It is a modified ego. The enlightened person has no ego so he cannot have a modified ego. He cannot be humble. In the sense you can understand it, he cannot be humble.

Otherwise Krishna would not be able to say to Arjuna: “Leave all, and come to my feet. I am the God who created the whole existence. SARVA DHARMAN PARITYAJYA MAMEKAM SHARANAM VRAJA. Come to my feet.” What egoism! Jesus would not be able to say: “I am the door, I am the way, I am the truth.” “I and my Father in heaven are one.” “Those who follow me will be saved… only those who follow me will be saved.” And when Buddha attained to Buddhahood, he declared to the skies, to the heavens: “I have attained the unattainable!”

They sound very egoistic. First, they cannot be humble in the sense you understand humbleness. Your humbleness is a modified, polished, cultured ego. But then why do they sound egoistic?

They are not humble and you know only two qualities, two ways of being: humble or egoistic. They are not humble — then they must be egoistic. You have only tWo categories. And egoism is easy for you to understand, it is your language.
When you say’I’, you mean one thing; when I say’I’, I mean something else. But when I say’I’, you will understand it in your way, not in my way. When Krishna said to Arjuna, “Come to my feet!” what did he mean? Of course you would understand your meaning if you said to somebody, “Come to my feet!” The same must be Krishna’s meaning. No, that is not his meaning. He has no’I’ left, he has no’my’ left.

But he has to use your language. And you understand it in your own way. So all enlightened masters sound egoistic because you are egoistic. You will understand their humbleness only when your ego disappears. Otherwise it won’t allow you. The only way to understand those who have awakened is to become awake.

Continuously I go on observing: I say something; you understand something else. But that’s natural. How can you understand my meaning? When I say something, the word goes to you not my meaning. My meaning remains in my heart. Then the word goes within you and you color it, you give it a meaning. That meaning is yours.

They sound egoistic, but they are not. Because if they are, then the enlightenment has not happened yet. The enlightenment happens only when the ego has disappeared. The ego is the darkness of the soul, the ego is the imprisonment of the soul, the’I’ is the barrier to the ultimate.

A Buddha is an emptiness and when he says, “I have attained to the unattainable,” he is simply saying that the emptiness has realized its emptiness, nothing else. But how to translate it into your terms? He is simply saying that the emptiness has realized its emptiness, but he has to say, “I have attained to the unattainable.”

When Krishna says, “Come to my feet! ” he is saying, “Here, look! The emptiness is standing before you. Dissolve into it! ” But that won’t be direct. He has to use Arjuna’s language. He says, “Come to my feet.” If Arjuna is ready and willing to surrender, if he trusts and surrenders, when he touches the feet of Krishna he will touch emptiness. Only then will there be a realization of what Krishna was saying. There are no feet, no Krishna — just a tremendous quality of emptiness. The temple of God is emptiness. Touching Krishna’s feet he will bow down to emptiness and the emptiness will pour down into him. But that will be possible only when he trusts.

Yes, many times I must be sounding very egoistic to you. But don’t be deceived, because if you cling to the idea that I am egoistic, you will never be able to let go, to surrender, and then your ego will go on. Then there is no need to be here with me because then the whole point is lost. You are wasting your time.

There is only one way to be here with me: if you want to surrender. Otherwise go away, find somebody somewhere else to whom you find it easy to surrender, because unless you surrender you will not come to know who you are. And without knowing yourself, you will not be able to know what has happened to a man whom we called enlightened. Only through your own experience will things become clear to you.

Yes, it sounds egoistic. Now there are two ways. If you think that it not only sounds egoistic, it is — then go away from me. The sooner you go the better, because all the time that you are here will be wasted. Or, if you think it simply sounds egoistic but it is not so, then surrender. Then don’t wait because sometimes waiting too long can become habitual, you can get addicted to it. Then you can go on waiting and waiting and waiting.

And I will not be waiting here for long. A little while more and I will be gone. Then you will repent, then you will suffer, then you will be sad, but then it will be of no use. It will be easy for you to touch my feet when I am gone because then there is no surrender. You can go and touch the feet of a statue: the statue is dead; there is no surrender. When you touch the feet of an alive man — alive just like you, in the body just like you — then the problem comes. The ego resists.

So either believe in your ego or believe in me. These are the only two alternatives. Up to now you have believed in your ego. What have you attained? I open another alternative for you. Try it….

Source – Osho Book “Come Follow To You, Vol 2″

Question – Beloved Osho, Why have all the great masters come from the East?

Osho – Because humanity has yet not been total. The East is introvert, the West is extrovert. Man is split, mind is schizophrenic. That’s why all the great masters have come from the East and all the great scientists have come from the West. The West has developed science and has completely forgotten about the inner soul; is concerned with matter, but has become oblivious of the inner subjectivity. The whole focus is on the object. Hence all the great scientists are born in the West.

The East has become too much concerned with the inner soul and has forgotten objectivity, matter, the world. Great religious masters developed out of this, but this is not a good situation, this should not be so. Man should become one. Man should not be allowed to be lopsided anymore. Man should be a fluidity, neither extrovert nor introvert. Man should be capable of being both together. The inner and the outer, if balanced, give the greatest ecstatic experience.

The person who is neither leaning towards the inner too much nor towards the outer too much is the person of equilibrium. He will be a scientist and a mystic together. That is something that will happen, that is something that is going to happen. We are preparing the field for it. I would like to see a man who is neither Eastern nor Western, because to be Eastern as against Western is ugly. To be Western as against Eastern is again ugly. The whole earth belongs to us and we belong to the whole earth. A man should be just man, a man should be just human — total, whole. And out of that wholeness will arise a new kind of health.

The East has suffered, the West has suffered. The East has suffered; you can see it all around — the poverty, the starvation. The West has suffered, you can see inside the Western mind — tension, anxiety, anguish. The West is very poor inwardly, the East is very poor outwardly. Poverty is bad. Whether it is inner or outer makes no difference, poverty should not be allowed. Man should be rich, inner, outer, both. Man should have all-dimensional richness.

Just think of a man who is an Albert Einstein and a Gautam Buddha both. Just meditate on that possibility — that IS possible. In fact if Albert Einstein had lived a little longer, he would have turned into a mystic. He had started thinking about the inner, he was becoming interested in the inner mystery. How long can you remain interested in the outer mystery? If you are really interested in mystery then sooner or later you will stumble upon the inner too. My concept is of a world which is neither Eastern nor Western, neither inner nor outer, neither extrovert nor introvert — which is balanced, which is whole.

But this has not been the case in the past. That’s why your question is relevant. You ask: “Why have all the great masters come from the East?” Because the East has been obsessed with the inner as against the outer. Naturally, when down the centuries you have been obsessed with the inner, you will create a Buddha, a Nagarjuna, a Shankara, a Kabir. It is natural.

If you are obsessed with the outer as against the inner, you will create an Albert Einstein, an Eddington, an Edison, that’s natural. But this is not good for the totality of human beings. Something is missing. The man who has inner growth and has not grown outwardly remains juvenile in the outside, remains stupid outside. And the same is the case with the man who has grown much, who has become mature, very mature, as far as mathematics goes and physics goes and chemistry goes, but who inside has not been even born yet, who is still in the womb.

This is my message to you: drop these hemispheres — East and West — and drop these hemispheres of inner and outer. Become fluid. Let movement, flow, be your very life. Remain available to the outer and to the inner both. That’s why I teach love and meditation.
Love is the passage to go out, meditation is the passage to go in. And a man who is in love AND meditative is beyond schizophrenia, is beyond all kinds of split. He has become one, he is integrated. In fact, he has soul.

Source – Osho Book “The Diamond Sutra”

Vivekanand is the prophet.

Osho : This is the oldest format: the Master is preceded by a disciple who functions as a predecessor and prepares the ground. Because of its defects and limitations, there has been another, the opposite. Ramakrishna is succeeded by Vivekanand; he is not preceded by anybody.

The Master comes first, then the disciple follows. This has its own benefits because the Master creates the whole climate, the Master creates the whole possibility of growth — how the thing is to go. He gives language, pattern, direction, dimension. But there are defects because the Master is infinite and when the disciple comes he is very finite.

Then the disciple has to choose, because he cannot move in all directions. The Master may be showing all the directions, he may be leading you towards infinity, but when the disciple comes he has to choose, he has to select, and then he forces his own pattern on it.

Ramakrishna was succeeded by Vivekanand. Ramakrishna is one of the greatest flowerings that has ever happened; Vivekanand is the prophet. Ramakrishna is the messiah, but Vivekanand set the whole trend. Vivekanand’s own inclinations were extrovert, not introvert.

His own inclinations were more towards social reformation, political change. He was more interested in bringing riches to the people, destroying poverty and hunger and starvation. He turned the whole trend around.

The Ramakrishna Mission is not true to Ramakrishna; the Ramakrishna Mission is true to Vivekanand. Now the Ramakrishna Mission functions as a social service. Wherever there is famine, they are there to serve people. Whenever there is an earthquake, they are there to serve people. Whenever there is flood — and there is no lack of these things in India — they are there. They are good servants, but Ramakrishna’s inward revolution has completely disappeared into the desert land of Vivekanand.

Ramakrishna functioned more freely than Jesus because there was no pattern for him. He lived more spontaneously than Jesus. There was no confinement anywhere; all the directions were open to him. He could fly just like a bird in the sky, no limitations existed. But then comes the disciple. He organizes it. He organizes, of course, in his own way.

What happens after samādhi

Duties drop away with deepening of spiritual mood
“After a man has attained samādhi all his actions drop away.  All devotional activities, such as worship, japa, and the like, as well as all worldly duties, cease to exist for such a person.  At the beginning there is much ado about work.  As a man makes progress toward God, the outer display of his work becomes less and less-so much so that he cannot even sing the name and glories of God.  (To Shivanath) As long as you were not here at the meeting, people talked a great deal about you and discussed your virtues.  But no sooner did you arrive here than all that stopped.  Now the very sight of you makes everyone happy.  People now simply say, ‘Ah! Here is Shivanath Babu.’ All other talk about you has stopped.
What happens after samādhi
“After attaining samādhi, I once went to the Ganges to perform tarpan.  But as I took water in the palm of my hand, it trickled down through my fingers.  Weeping, I said to Haladhāri, ‘Cousin, what is this?’ Haladhāri replied, ‘It is called galitahasta in the holy books.’ After the vision of God, such duties as the performance of tarpan drop away.
“In the kirtan the devotee first sings, ‘Nitai amar mata hati.’ As the devotional mood deepens, he simply sings, ‘Hati! Hati!’ Next, all he can sing is ‘Hati’.  And last of all he simply sings, ‘Ha!’ and goes into samādhi.  The man who has been singing all the while then becomes speechless.
“Again, at a feast given to the brahmins one at first hears much noise of talking.  When the guests sit on the floor with leaf-plates in front of them, much of the noise ceases.  Then one hears only the cry, ‘Bring some luchi!’
As they partake of the luchi and other dishes, three quarters of the noise subsides.  When the curd, the last course, appears, one hears only the sound ‘soop, soop’ as the guests eat the curd with their fingers.  Then there is practically no noise.  Afterwards all retire to sleep, and absolute silence reigns.

“Therefore I say, at the beginning of religious life a man makes much ado about work, but as his mind dives deeper into God, he becomes less active.  Last of all comes the renunciation of work, followed by samādhi.

“Generally the body does not remain alive after the attainment of samādhi.  The only exceptions are such sages as Narada, who keep their bodies alive in order to bring spiritual light to others.  It is also true of Divine Incarnations, like Chaitanya.  After the well is dug, one generally throws away the spade and the basket.  But some keep them in order to help their neighbours.  The great souls who retain their bodies after samādhi feel compassion for the suffering of others.  They are not so selfish as to be satisfied with their own illumination.  You are well aware of the nature of selfish people.  If you ask them to spit at a particular place, they won’t, lest it should do you good.  If you ask them to bring a sweetmeat worth a cent from the store, they will perhaps lick it on the way back.  (All laugh.)

“But the manifestations of Divine Power are different in different beings.  Ordinary souls are afraid to teach others.  A piece of worthless timber may itself somehow float across the water, but it sinks even under the weight of a bird.  Sages like Narada are like a heavy log of wood, which not only floats on the water but also can carry men, cows, and even elephants.

(To Shivanath and the other Brahmo devotees) “Can you tell me why you dwell so much on the powers and glories of God? I asked the same thing of Keshab Sen.  One day Keshab and his party came to the temple garden at Dakshineswar.  I told them I wanted to hear how they lectured.  A meeting was arranged in the paved courtyard above the bathing-ghat on the Ganges, where Keshab gave a talk.  He spoke very well.  I went into a trance.  After the lecture I said to Keshab, ‘Why do you so often say such things as: “O God, what beautiful flowers Thou hast made! O God, Thou hast created the heavens, the stars, and the ocean!” and so on?’ Those who love splendour themselves are fond of dwelling on God’s splendour.

“Once a thief stole the jewels from the images in the temple of Radhakanta.  Mathur Babu entered the temple and said to the Deity: ‘What a shame, O God! You couldn’t save Your own ornaments.’ ‘The idea!’ I said to Mathur.  ‘Does He who has Lakshmi for His handmaid and attendant ever lack any splendour? Those jewels may be precious to you, but to God they are no better than lumps of clay.  Shame on you! You shouldn’t have spoken so meanly.  ‘What riches can you give to God to magnify His glory?’

“Therefore I say, a man seeks the person in whom he finds joy.  What need has he to ask where that person lives, the number of his houses, gardens, relatives, and servants, or the amount of his wealth? I forget everything when I see Narendra.  Never, even unwittingly, have I asked him where he lived, what his father’s profession was, or the number of his brothers.
“Dive deep in the sweetness of God’s Bliss.  What need have we of His infinite creation and unlimited glory?”
The Master sang:
Dive deep, O mind, dive deep in the Ocean of God’s Beauty;
If you descend to the uttermost depths,
There you will find the gem of Love.
Go seek, O mind, go seek Vrindāvan in your heart,
Where with His loving devotees
Sri Krishna sports eternally.
Light up, O mind, light up true wisdom’s shining lamp,
And let it burn with steady flame
Unceasingly within your heart.
Who is it that steers your boat across the solid earth?
It is your guru, says Kabir;
Meditate on his holy feet.

Sri Ramakrishna continued: “It is also true that after the vision of God the devotee desires to witness His lila.  After the destruction of Ravana at Rama’s hands, Nikasha, Ravana’s mother, began to run away for fear of her life.  Lakshmana said to Rama: ‘Revered Brother, please explain this strange thing to me.  This Nikasha is an old woman who has suffered a great deal from the loss of her many sons, and yet she is so afraid of losing her own life that she is taking to her heels!’ Rama bade her come near, gave her assurance of safety, and asked her why she was running away.  Nikasha answered: ‘O Rama, I am able to witness all this lila of Yours because I am still alive.  I want to live longer so that I may see the many more things You will do on this earth.’ (All laugh.)
(To Shivanath) “I like to see you.  How can I live unless I see pure-souled devotees? I feel as if they had been my friends in a former incarnation.”