The Teachings of Paramahamsa
God can be realized through all paths. All religions are true. The important thing is to reach the top. You can reach it by stone , wooden, bamboo steps or by a rope. You can also climb up by a bamboo pole. One should not be unilateral in thinking, ‘My religion alone is the right path and other religions are false.’ God can be realized by means of all paths.
It is enough to have sincere yearning for God. Infinite are the paths and infinite are the options.
”I had to practice each religion for a time — Hinduism, Islam, Christianity. Furthermore, I followed the paths of the Saktas, Vaishnavas, and Vedantists. I realized that there is only one God towards whom everyone intends to reach; but the paths are different”.
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 Muslim collects water in leather bags and call it ‘Pani’. From the third the Christians take the same thing and call it ‘Water’. Suppose someone says that the thing is not ‘Jal’ but ‘Pani’, or that it is not ‘Pani’ but ‘Water’, or that it is not ‘water’ but ‘Jal’, the argument would indeed be meaningless. But this very thing is at the root of the friction among various religious groups and sects. This is the reason why people injure and kill one another and shed blood, in the name of religion. But this is not good.
Everyone is wants to reach and learn about God. They will all realize Him if they have sincerity and longing of heart. You must know that there are different tastes. There are also different ways of digestion. God has made different religions and creeds to suit different aspirants. By no means all are fit for the Knowledge of Brahman. Therefore the worship of God with the ”form” has been provided. The mother brings home a fish for her children. She prepares curry from part of the fish, part she fries, and with another part she makes Pulav. By no means all can digest the Pulav. So she makes fish soup for those who have weak stomachs. Further, some people want pickled or fried fish. There are different temperaments. There are differences in the capacity to comprehend.
A man can reach the top of a house by stone stairs, a ladder, a rope-ladder, a rope or even by a bamboo pole. But he cannot reach the roof if he sets one foot on one and another foot on another.
He should firmly follow one path. Likewise, in order to realize God a man must follow one path with all his mental 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.
If there are errors in other religions, that is none of our business. God, to whom the world belongs, takes care of that.
Lovers of God do not belong to any caste…. A Brahmin without this love is no longer a Brahmin. And a pariah with the love of God is no longer a pariah. Through bhakti an untouchable becomes pure and elevated.
When the fruit appears the blossom drops off. Love of God is the fruit, and rituals are the blossom.
Whether you accept Radha and Krishna, or not, please do accept their attraction for each other. Try to create that same yearning in your heart for God.
Yearning is all you need in order to realize Him. Can you weep for Him with intense longing of heart? Men shed a jarful of tears for the sake of their children, for their wives, or for money. But who weeps for God? So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties. But when the child no longer relishes the toys, it throws them aside and yells for its mother. Then the mother takes the rice-pot down from the hearth, runs in haste, and takes the child in her arms. God reveals Himself to a devotee who feels drawn to Him by the combined force of these three attractions: the attraction of worldly possessions for the worldly man, the child’s attraction for its mother, and the husband’s attraction for the chaste wife.
If one feels drawn to Him by the combined force of these three attractions, then through it one can attain Him. Direct the six passions to God. The impulse of lust should be turned into the desire to have intercourse with Atman. Feel angry at those who stand in your way to God. Feel greedy for Him. If you must have the feeling of I and mine, then associate it with God. Say, for instance, ‘My Rama, My Krishna.’ If you must have pride, then feel like Vibhishana, who said, ‘I have touched the feet of Rama with my head; I will not bow this head before anyone else.’
You have been born in this world as a human being to worship God; therefore try to acquire love for His Lotus Feet. Why do you trouble yourself to know a hundred other things? What will you gain by discussing philosophy? Look here, one ounce of liquor is enough to intoxicate you. What is the use of your trying to find out how many gallons of liquor there are in the tavern?
The devotee of God wants to eat sugar, and not become sugar. 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 mahatmas and the lunar, solar, and stellar planes.
A man should practise sadhana 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.
I have heard that man can acquire superhuman powers through it and perform miracles. I saw a man who had brought a ghost under control. The ghost used to procure various things for his master. What shall I do with superhuman powers? Can one realize God through them? If God is not realized then everything becomes false. 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.
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.’
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.
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.
One cannot attain divine knowledge till one gets rid of pride. Water does not stay on the top of a mound; but into low land it flows in torrents from all sides.
Many people think they cannot have knowledge or understanding of God without reading books. But hearing is better than reading, and seeing is better than hearing. Hearing about Benares is different from reading about it; but seeing Benares is different from either hearing or reading. One cannot be spiritual as long as one has shame, hatred, or fear. If one has faith one has everything.
By constantly repeating, ‘I am free, I am free’, a man verily becomes free. On the other hand, by constantly repeating, ‘I am bound, I am bound’, he certainly becomes bound to worldliness. The fool who says only, ‘I am a sinner, I am a sinner’, verily drowns himself in worldliness. One should rather say: ‘I have chanted the name of God. How can I be a sinner? How can I be bound?’
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.
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.
Women are, all of them, the veritable images of Sakti. 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. God is directly perceived by the mind, but not by this ordinary mind. It is the pure mind that perceives God, and at that time this ordinary mind does not function. A mind that has the slightest trace of attachment to the world cannot be called pure. When all the impurities of the mind are removed, you may call that mind Pure Mind or Pure Atman.
The Pure Mind and the Pure Atman are one and the same thing. Whatever comes up in the Pure Mind is the voice of God. Brahman and Sakti 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 Sakti, or of Sakti without Brahman. One cannot think of the Absolute without the Relative, or of the Relative without the Absolute.
This maya, 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.
Imagine a limitless expanse of water: above and below, before and behind, right and left, everywhere there is water. In that water is placed a jar filled with water. There is water inside the jar and water outside, but the jar is still there. The ‘I’ is the jar.
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.
Think of Brahman, Existence-Knowledge-Bliss Absolute, as a shoreless ocean. Through the cooling influence, as it were, of the bhakta’s love, the water has frozen at places into blocks of ice. In other words, God now and then assumes various forms for His lovers and reveals Himself to them as a Person. But with the rising of the sun of Knowledge, the blocks of ice melt. Then one doesn’t feel any more that God is a Person, nor does one see God’s forms. What He is cannot be described. Who will describe Him? He who would do so disappears. He cannot find his ‘I’ any more. (p. 148) Suppose a thorn has pierced a man’s foot. He picks another thorn to pull out the first one. After extracting the first thorn with the help of the second, he throws both away. One should use the thorn of knowledge to pull out the thorn of ignorance. Then one throws away both the thorns, knowledge and ignorance, and attains vijnana. What is vijnana? It is to know God distinctly by realizing His existence through an intuitive experience and to speak to Him intimately. That is why Sri Krishna said to Arjuna, ‘Go beyond the three gunas.’ (p. 780) 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.
Who may be called a Paramahamsa? He who, like a swan, can take the milk from a mixture of milk and water, leaving aside the water. He who, like an ant, can take the sugar from a mixture of sugar and sand, leaving aside the sand. I have no disciple. I am the servant of the servant of Rama. There is not a fellow under the sun who is my disciple. On the contrary, I am everybody’s disciple. All are the children of God. All are His servants. I too am a child of God. I too am His servant. As for me, I consider myself as a speck of the dust of the devotee’s feet.
“O Mother, I throw myself on Thy mercy; I take shelter at Thy Hallowed Feet. I do not want bodily comforts; I do not crave name and fame; I do not seek the eight occult powers. Be gracious and grant that I may have pure love for Thee, a love unsmitten by desire, untainted by any selfish ends — a love craved by the devotee for the sake of love alone. And grant me the favour, O Mother, that I may not be deluded by Thy world-bewitching maya, that I may never be attached to the world, to ‘woman and gold’, conjured up by Thy inscrutable maya! O Mother, there is no one but Thee whom I mav call my own. Mother, I do not know how to worship; I am without austerity; I have neither devotion nor knowledge. Be gracious, Mother, and out of Thy infinite mercy grant me love for Thy Lotus Feet.”
Source: The Teachings of Paramahamsa
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