NEW WALLPAPER OF THE MOTH MAY2016

Swami Birajanandaji in 'Parmarth Prasanga

"Hope is life. Hope is the source of all strength and effort. If hope is given up, one suffers 

agonies of death, becomes dead though living. Cling to hope till the last breath. Never, till death comes, give up the hope of realising God. If He so wills, He may shower His grace upon you at any time. Have this faith that He may perchance reveal Himself to you even at

the last moment." ......Swami Birajanandaji in 'Parmarth Prasanga - Faith and Love for God'

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MESSAGES OF SRI SARADADEVI

"When one realizes God, He grants knowledge and illumination from within; one knows it oneself. In the fullness of one’s spiritual realization one will find that He who resides in one’s heart, resides in the hearts of others as well - the oppressed, the persecuted, the untouchable, and the outcast."....HOLY MOTHER

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MESSAGES OF SWAMI VIVEKANANDA

"To succeed, you must have tremendous perseverance, tremendous will. "I will drink the ocean," says the persevering soul, "at my will mountains will crumble up." Have that sort of energy, that sort of will, work hard, and you will reach the goal.".....Swami Vivekananda 
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"This is the gist of all worship -- to be pure and to do well to others. He who sees Siva in the poor, in the weak, and in the diseased, really worships Siva, and if he sees Siva only in the image, his worship is but  preliminary. He who has served and helped  one poor man seeing Siva in him, without  thinking of his cast, creed, or race, or anything, with him Siva is more pleased than with the man who sees Him only in  temples.”… Swami Vivekananda

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(To Mahima) "You explain 'Aum' with reference to 'a', 'u', and 'm' only."

Mahima: "'A', 'u', and 'm' mean creation, preservation, and destruction."

Master: "But I give the illustration of the sound of a gong: 'tom', t-o-m. It is the merging of the Lila in the Nitya: the gross, the subtle, and the causal merge in the Great Cause; waking, dream, and deep sleep merges in Turiya. The striking of the gong is like the falling of a heavy weight into a big ocean. Waves begin to rise: the Relative rises from the Absolute; the causal, subtle, and gross bodies appear out of the Great Cause; from Turiya emerge the states of deep sleep, dream, and waking. These waves arising from the Great Ocean merge again in the Great Ocean. From the Absolute to the Relative, and from the Relative to the Absolute. Therefore I give the illustration of the gong's sound, 'tom'. I have clearly perceived all these things. It has been revealed to me that there exists an Ocean of Consciousness without limit. From It come all things of the relative plane, and in It they merge again."

-- The Gospel of Sri Ramakrishna 

Some messages of Sri Ramakrishna

"There is no use in merely making a noise if you want to establish the Deity in the shrine of your heart, if you want to realize God. First of all purify the mind. In the pure heart God takes His seat. One cannot bring the holy image into the temple if the droppings of bats are all around. The eleven bats are our eleven organs: five of action, five of perception, and the mind.
"First of all invoke the Deity, and then give lectures to your heart's content. First of all dive deep. Plunge to the bottom and gather up the gems. Then you may do other things. But nobody wants to plunge. People are without spiritual discipline and prayer, without renunciation and dispassion. They learn a few words and immediately start to deliver lectures. It is difficult to teach others. Only if a man gets a command from God, after realizing Him, is he entitled to teach."

"There is no use in merely making a noise if you want to establish the Deity in the shrine of your heart, if you want to realize God. First of all purify the mind. In the pure heart God takes His seat. One cannot bring the holy image into the temple if the droppings of bats are all around. The eleven bats are our eleven organs: five of action, five of perception, and the mind.

"First of all invoke the Deity, and then give lectures to your heart's content. First of all dive deep. Plunge to the bottom and gather up the gems. Then you may do other things. But nobody wants to plunge. People are without spiritual discipline and prayer, without renunciation and dispassion. They learn a few words and immediately start to deliver lectures. It is difficult to teach others. Only if a man gets a command from God, after realizing Him, is he entitled to teach."

Sri Ramakrishna: "With the realization of Satchidānanda one goes into samādhi. Then duties drop away. Suppose I have been talking about the ostad and he arrives. What need is there of talking about him then? How long does the bee buzz around? So long as it isn't sitting on a flower. But it will not do for the sadhaka to renounce duties. He should perform his duties, such as worship,japa, meditation, prayer, and pilgrimage." 

Sri Ramakrishna:"You may say that there are many errors and superstitions in another religion. I should reply: Suppose there are. Every religion has errors. Everyone thinks that his watch alone gives the correct time. It is enough to have yearning for God. It is enough to love Him and feel attracted to Him: Don't you know that God is the Inner Guide? He sees the longing of our heart and the yearning of our soul. Suppose a man has several sons. The older boys address him distinctly as 'Baba' or 'Papa', but the babies can at best call him 'Ba' or 'Pa'. Now, will the father be angry with those who address him in this indistinct way? The father knows that they too are calling him, only they cannot pronounce his name well. All children are the same to the father. Likewise, the devotees call on God alone, though by different names. They call on one Person only. God is one, but His names are many." 

Sri Ramakrishna: "The blossom drops off when the fruit appears. One doesn't have to do one's duty after the attainment of God, nor does one feel like doing it then. "If a drunkard takes too much liquor he cannot retain consciousness. If he takes only two or three glasses, he can goon with his work. As you advance nearer and nearer to God, He will reduce your activities little by little. Have no fear. 

শ্রীরামকৃষ্ণের কিছু বাণী

শ্রীরামকৃষ্ণ বলতেনঃ " যে ঠিক ভক্ত, তার কাছে হাজার বেদান্ত বিচার কর,আর স্বপ্নবৎ বল তার ভক্তি যাবার নয়। ফিরে ঘুরে একটু খানি থাকবেই...। জ্ঞান বিচারের পর এই প্রেম ভক্তি যদি কমে যায়,আবার এক সময় হু হু করে বেড়ে যায়; যদুবংশ ধ্বংস করেছিল মুষল, তারই মতো। 

শ্রীরামকৃষ্ণ বলতেনঃ "কারুকে, কোন মতকে বিদ্বেষ করতে নাই। নিরাকারাবাদী,সাকারবাদী সকলেই তাঁর দিকে যাচ্ছে, জ্ঞানী, যোগী, ভক্ত সকলেই তাঁকে খুঁজছে, জ্ঞানপথের লোক তাঁকে বলে ব্রহ্ম, যোগীরা বলে আত্মা, পরমাত্মা।ভক্তেরা বলে ভগবান, আবার আছে যে, নিত্য ঠাকুর, নিত্য দাস।"

শ্রীরামকৃষ্ণ বলতেনঃ “একটা পথ দিয়ে ঠিক যেতে পারলে তাঁর খাছে পৌঁছানো যায়। তখন সব পথের খবর জানতে পারে। যেমন একবার কোন উপায়ে ছাদে উঠতে পারলে, কাঠের সিঁড়ি দিয়াও নামা যায়; পাকা সিঁড়ি দিয়াও নামা যায়; একটা বাঁশ দিয়াও নামা যায়; একটা দড়ি দিয়াও নামা যায়”

শ্রীরামকৃষ্ণ বলতেনঃ “কোন কামনা-বাসনা রাখতে নাই। কামনা-বাসনা থাকলে সকাম ভক্তি বলে! নিষ্কাম ভক্তিকে বলে অহেতুকী ভক্তি। তুমি ভালবাসো আর নাই বাসো, তবু তোমাকে ভালবাসি। এর নাম অহেতুকী।”

SRI SARADADEVI STOTRA

Prakritim paramam abhayam varadam, nararupa-dharam janatapa-haram

Sharana-gata sevaka-toshakarim, pranamami param jananim jagatam.

Gunahina-sutanaparadha-yutan, kripayadya samuddhara moha-gatan

Taranim bhava-sagara parakarim, pranamami param jananim jagatam.

Vishayam kusumam parihritya sada, charanam buruhamrita shanti-sudham

Piba bhringa-mano bhavaroga-haram, pranamami param jananim jagatam.

Kripam kuru mahadevi suteshu pranateshu cha

Charana-shraya danena kripa-mayi namo'stu te.

Lajja-patavrite nityam sarade jnana-dayike

Papebhyo nah sada raksha kripa-mayi namo'stu te.

Ramakrishna-gata pranam tannama-shravana-priyam

Tadbhava-ranjita-karam pranamami muhurmuhuh.

Pavitram charitam yasyah pavitram jivanam tatha

Pavitrata-svarupinyai tasyai kurmo namo namah.

Devim prasannam pranatarti-hantrim,

Yogindra-pujyam yugadharma-patrim

Tam Saradam bhakti-vijnana-datrim,daya-svarupam pranamami nityam.

Snehena badhnasi mano'smadiyam, doshan-aseshan saguni-karoshi

Ahetuna no dayase sadoshan, svamke grihitva yadidam vichitram.

Prasida matar vinayena yache, nityam bhava snehavati suteshu

Premaika bindum chiradagdha-chitte,vishincha chittam kuru nah sushantam.

Jananim Saradam devim Ramakrishnam jagadgurum

Padapadme tayoh shritva pranamami muhurmuhuh.

শ্রী সারদাদেবীর ধ্যান

শ্রীসারদাদেবীর ধ্যান

ধ্যায়েদ্ হৃৎকমলাসনে সুখাসীনাং কৃপাময়ীং।

প্রসন্নবদনাং দেবীং দ্বিভুজাং স্থিরলোচনাং।।

আলুলায়িতকেশার্দ্ধ-বক্ষঃ স্থলাভিমন্ডিতাং।

শ্বেতবস্ত্রাবৃতার্দ্ধাঙ্গাং হেমালঙ্কার ভূষিতাং।।

স্বক্রোড়ন্যস্থস্তাঞ্চ জ্ঞান-ভক্তি-প্রদায়িনীং।

শুভ্রজ্যোতির্ম্ময়ীং জীব-পাপসন্তাপহারিণীং।।

রামকৃষ্ণগত-প্রানাং তন্নামশ্রবণপ্রিয়াং।

তদ্ভাবরঞ্জিতাকারাং জগন্মাতা স্বরূপিণীং।।

জানকীরাধিকারূপ-ধারিণীং সর্ব্বমঙ্গলাং।

চিন্ময়ী বরদাং নিত্যাং সারদাং মোক্ষদায়িণীং।।

                                                       স্বামী অভেদানন্দ

শ্রীরামকৃষ্ণস্তোত্রম

শ্রীরামকৃষ্ণস্তোত্রম

ওঁ হ্রীং ঋতং ত্বমচলো গুণজিৎ গুণেড্যঃ
ন-ক্তন্দিবং সকরুণং তব পাদপদ্মম্‌।
মো-হঙ্কষং বহুকৃতং ন ভজে যতোহহং
তস্মাত্ত্বমেব শরণং মম দীনবন্ধো! ১ ৷৷
ভ-ক্তির্ভগশ্চ ভজনং ভবভেদকারি
গ-চ্ছন্ত্যলং সুবিপুলং গমনায় তত্ত্বম্‌।
ব-ক্তোদ্ধৃতন্তু হৃদি মে ন চ ভাতি কিঞ্চিৎ
তস্মাত্ত্বমেব শরণং মম দীনবন্ধো! ২ ৷৷
তে-জস্তরন্তি ত্বরসা ত্বয়ি তৃপ্ততৃষ্ণাঃ
রা-গে কৃতে ঋতপথে ত্বয়ি রামকৃষ্ণে।
ম-র্ত্যামৃতং তব পদং মরণোর্মিনাশং
তস্মাত্ত্বমেব শরণং মম দীনবন্ধো! ৩ ৷৷
কৃ-ত্যং করোতি কলুষং কুহকান্তকারি
ষ্ণা-ন্তং শিবং সুবিমলং তব নাম নাথ।
য-স্মাদহং ত্বশরণো জগদেকগম্য
তস্মাত্ত্বমেব শরণং মম দীনবন্ধো ।। ৪ ৷৷
ওঁ স্থাপকায় চ ধর্মস্য সর্বধর্মস্বরুপিণে।

অবতারবরিষ্ঠায় রামকৃষ্ণায় তে নমঃ।।

ওঁ নমঃ শ্রীভগবতে রামকৃষ্ণায় নমো নমঃ।

ওঁ নমঃ শ্রীভগবতে রামকৃষ্ণায় নমো নমঃ।

ওঁ নমঃ শ্রীভগবতে রামকৃষ্ণায় নমো নমঃ।

SWAMIJI ON BUDDHA

It was the great Buddha, who never cared for the duelist gods, and who has been called an atheist and materialist, who yet was ready to give up his body for a poor goat. That Man set in motion the high¬est moral ideas any nation can have. When¬ever there is a moral code, it is ray of light from that Man. We can¬not force the great hearts of the world into narrow limits, and keep them there, especially at this time in the history of humanity when there is a degree of intellectual development such as was never dreamed of even a hundred years ago, when a wave of scientific knowledge has arisen which nobody, even fifty years ago, would have dreamed of. By trying to force people into narrow limits you degrade them into animals and unthinking masses. You kill their moral life. What is now wanted is a combination of the greatest heart with the highest intellectuality , of infinite love with infinite knowledge. The Vedantist gives no other attributes to God except these three—that He is Infinite Existence, Infinite Knowledge, and Infinite Bliss, and he regards these three as One. Existence with¬out knowledge and love can¬not be; knowledge with¬out love and love without knowledge cannot be. What we want is the harmony of Existence, Knowledge, and Bliss Infinite. For that is our goal. We want harmony, not one-sided development. And it is possible to have the intellect of a Shankara with the heart of a Buddha.
***
Buddha was a great Vedantist (for Buddhism was really only an off¬shoot of Vedanta), and Shankara is often called a “hid¬den Buddhist.” Buddha made the analysis, Shankara made the syn¬the¬sis out of it. Buddha never bowed down to anything—neither Veda, nor caste, nor priest, nor custom. He fearlessly reasoned so far as reason could take him. Such a fearless search for truth and such love for every living thing the world has never seen. Buddha was the Washington of the religious world; he conquered a throne only to give it to the world, as Washington did to the Amercan people. He sought nothing for himself.
***
Look at Buddha’s heart! Ever ready to give his own life to save the life of even a kid—what to speak of “bahujana hitāya bhahujana sukhāya—for the welfare of the many, for the happiness of the many”! See, what a large heartedness—what a compassion! … What was there in this country before Buddha’s advent? Only a number of religious principles recorded on bundles of palm leaves—and those too known only to a few. It was Lord Buddha who brought them down to the practical field and showed how to apply them in the every¬day life of the people. In a sense, he was the living embodiment of true Vedanta.
From The Complete Works of Swami Vivekananda

শ্রী রামকৃষ্ণ ধ্যান

শ্রী রামকৃষ্ণ ধ্যান

‘ওঁ হৃদয়-কমল-মধ্যে,রাজিতং  নির্ব্বিকল্পং,

সদসদখিলভেদা-তীতমেকস্বরূপং।

প্রকৃতি-বিকৃতি-শূন্যং, নিত্যমানন্দমূর্ত্তিং

বিমল পরমহংসং রামকৃষ্ণং ভজামঃ।।

নিরুপমতি সূক্ষ্ণং নিষ্প্রপঞ্চং নিরীহং,

গগণসদৃশমীশং,সর্ব্বভূতাধিবাসং।

ত্রিগুণরহিতসচ্চিদ, ব্রহ্মরূপং বরেণ্যং

বিমল পরমহংসং রামকৃষ্ণং ভজামঃ।।

বিতরিতুমবর্তীণং, জ্ঞানভক্তিপ্রশান্তিঃ

প্রণয়গলিতচিত্তং, জীবদুঃখাসহিষ্ণু।

ধৃতসহজসমাধিং, চিন্ময়ং কোমলাঙ্গং,

বিমল পরমহংসং রামকৃষ্ণং ভজামঃ।

                         স্বামী অভেদানন্দ

SWAMI ONKARANANDAJI MAHARAJ

"মুখে আমরা বলি, ঠাকুর স্বামীজী এলেন, তবু দেশের এরূপ অধোগতি হচ্ছে। কিন্তু সত্যি কি আমরা ঠাকুর-স্বামীজী কে ধরেছি? তাঁদের আশ্রয় প্রার্থনা করেছি?কক্ষনো নয়। ঈশ্বর বেইমান নন। তুমি যদি ঠিক ঠিক ডাকতে পারো, তিনি নিশ্চয় সাড়া দেবেন।"...স্বামী ওঙ্কারানন্দজী মহারাজ