Have You Seen God? — Vivekananda's Question To Ramakrishna ~ Swami Vivekananda Quotes
It was Professor posavski-obzor.infos words which drove him to Sri Ramakrishna Paramahamsa. Read more about Vivekananda Ramakrishna meeting. Relationship between Ramakrishna and Swami Vivekananda - In Narendra first met Ramakrishna, who became his spiritual focus after. We covered the story of Sri Ramakrishna earlier. Now we take up the story of his foremost disciple Swami Vivekananda. In Swami.
Hastie's words which drove him to Sri Ramakrishna Paramahamsa.
Swami Vivekananda-Naren's Meeting With Sri Ramakrishna
I have seen only one person who has experienced that blessed state of mind, and he is Ramakrishna Paramahamsa of Dakshineshwar. You can understand if you go there and see for yourself" Ramachandra, a relative of Narendra's father also played a role in inducing Narendra to meet the master. On learning that Narendra had declined to get married, He persuaded him to meet Sri Ramakrishna if he really wanted to see God, instead of visiting the Brahmo Samaj and other places.
Sri Ramakrishna mentions about Naren's first visit to Him: He seemed careless about his body and dress, and, unlike other people, unmindful of the external world. His eyes bespoke an introspective mind, as if some part of it were always concentrated upon something within. I was surprised to find such a spiritual soul coming from the material atmosphere of Kolkata" Sri Ramakrishna also told His disciples later that Naren had attained perfection even before his birth.
Conversations and Interviews
He bespoke of His unusual experience while He was immersed in Samadhi. He saw seven saints meditating in a realm higher than that of Gods and Goddesses. X, in whose home Swamiji was staying in Chicago, was a partner or an associate in some business with John D. Many times John D.
At that time Rockefeller was not yet at the peak of his fortune, but was already powerful and strong-willed, very difficult to handle and a hard man to advise. But one day, although he did not want to meet Swamiji, he was pushed to it by an impulse and went directly to the house of his friends, brushing aside the butler who opened the door and saying that he wanted to see the Hindu monk. The butler ushered him into the living room, and, not waiting to be announced, Rockefeller entered into Swamiji's adjoining study and was much surprised, I presume, to see Swamiji behind his writing table not even lifting his eyes to see who had entered.
Rockefeller was annoyed that anyone dared to talk to him that way and tell him what to do. He left the room in irritation, not even saying goodbye. But about a week after, again without being announced, he entered Swamiji's study and, finding him the same as before, threw on his desk a paper which told of his plans to donate an enormous sum of money toward the financing of a public institution.
Then taking the paper, he quietly read it, saying: This was Rockefeller's first large donation to the public welfare. To preserve the historical authenticity of the newspaper reports in this section, their original spelling has been largely retained; however, their punctuation has been made consistent with the style of the Complete Works.
Bowing very low in Eastern fashion on his entrance to the room, then holding out his hand in good American style, the dusky philosopher from the banks of the Ganges gave friendly greeting to the representative of that thoroughly Occidental institution, the daily press. I asked for a picture to illustrate this article, and when someone handed me a certain "cut" which has been extensively used in lecture advertisements here, he uttered a mild protest against its use.
But the little audience of friends only smiled as the Swami made laughing recognition of the absurd resemblance of the picture to the jealous Moor. But I do not use that picture.
We do not treat our priests so". It is acknowledged to be an imperfect institution, but we do not recognize a superior social result from your attempts at class distinction. India is the only country which has so far succeeded in imposing a permanent caste upon her people, and we doubt if an exchange for Western superstitions and evils would be for her advantage.
As to the foods we eat, it is assumed that certain kinds of food nourish certain properties worthy of cultivation, and that others retard our spiritual growth. For instance, we do not kill to eat.
Such food would be held to nourish the animal body, at the expense of the spiritual body, in which the soul is said to be clothed on its departure from this physical envelope, besides laying the sin of blood-guiltiness upon the butcher.
It is all one, we are all one, you and I are one —". Here the Occidental audience smiled, the unconscious monk chanting the oneness of things in Sanskrit and the consequent sin of taking any life. He was pacing up and down the room most of the time during our talk, occasionally standing over the register — it was a chill morning for this child of the sun — and doing with grace and freedom whatever occurred to him, even, at length, smoking a little.
The Swami's frankness is infectious.Swami Vivekananda and mother Kali
Do not fear that the you may be lost, though the sordid, miserable consciousness of the now may go. What worth having [would be] gone? Well may he cry! Why should we weep to leave it? Have you thought" — here the sunny smile came back — "of the different modes of East and West of expressing the passing away?
We say of the dead man, 'He gave up his body'; you put it, 'he gave up the ghost'. How can that be? Is it the dead body that permits the ghost to depart? What curious inversion of thought! It is all a question of time.
Brahmin and coolie, we are all 'natives'. But it is all right, in spite of the misunderstanding and oppression. England is the Tharma [Karma? I am a loyal subject of the Empress of India! There is more law and order in the grave than anywhere else — try it.
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