The document discusses the state of non-attachment of the perfect man through various analogies and examples:
1) The perfect man lives in the world but is not attached to it, like a diver bird that dives in water but is not wet by it.
2) He can live freely in both the world of God and the material world without being affected by either, like a tadpole that can live on land after its tail drops off.
3) Though living in the world, he is not contaminated by it, like iron that remains gold after being touched by the philosopher's stone, regardless of where it is kept.
The document discusses the state of non-attachment of the perfect man through various analogies and examples:
1) The perfect man lives in the world but is not attached to it, like a diver bird that dives in water but is not wet by it.
2) He can live freely in both the world of God and the material world without being affected by either, like a tadpole that can live on land after its tail drops off.
3) Though living in the world, he is not contaminated by it, like iron that remains gold after being touched by the philosopher's stone, regardless of where it is kept.
The document discusses the state of non-attachment of the perfect man through various analogies and examples:
1) The perfect man lives in the world but is not attached to it, like a diver bird that dives in water but is not wet by it.
2) He can live freely in both the world of God and the material world without being affected by either, like a tadpole that can live on land after its tail drops off.
3) Though living in the world, he is not contaminated by it, like iron that remains gold after being touched by the philosopher's stone, regardless of where it is kept.
The document discusses the state of non-attachment of the perfect man through various analogies and examples:
1) The perfect man lives in the world but is not attached to it, like a diver bird that dives in water but is not wet by it.
2) He can live freely in both the world of God and the material world without being affected by either, like a tadpole that can live on land after its tail drops off.
3) Though living in the world, he is not contaminated by it, like iron that remains gold after being touched by the philosopher's stone, regardless of where it is kept.
952. When a leaf of the cocoanut tree drops off, it
leaves a mark on the tn1nk. This helps us to understand that there was once a leaf there•. In the same way he who has attained God keeps only the marks, the withered scars, of anger and passion. His nature is just like that of a child. Having none of the consistency•. of Sattva, Rajas and Tamas, it is as quick to attach itself to a thing as to leave it. You can persuade a little boy to hand over to 'you clothing worth several rupees in exchange for a toy worth i a single pie, though at first he will tell you, " No, won' l ,. give it to you; my father bought it for me." To the child every one is equal; he has no discrimination between the high and the low, and consequently no distinction of caste. If his mother says, "So and so is your broth.er," he will take rice from the same plate with him even if the other is a carpenter's son (i.e., of low caste). Nor has he any hatred, nor any idea of cleanliness and pollution (Suchi and Asuchi,. • 953." How does the emancipated soul live in the world? He live� in the world like the diver-bird. Lt dives into wate;, but the water does not J,Vet its plumage; the few drops of water which may possibly stick to its body are easil; shal.en off when it once flaps its wings. • 954. The st1ake is very venomous: it bites whe9 any one tries to catch it. But the person who has learnt the art of snake-charming can not only catch snakes but also carry
• se:enJ oi them hanging about his fl�k and arms like so many ornaments. Similatly he who _has acquited spiritual Non-Attachment of the Pet:fect Man 301
Knowledge can never be poisoned by the venom of lusf"
arid greed. 955. When the tail of the tadpole drops off, it can live both in water and on land. 1 When the tail of delusive ignorance drops off from man, he becomes free. He can then live both in GOll and in the world equally well. 956. 'fhe wind carries both the fragrance of the sandal wood and the smell of tl-.1: rotten carcase equally, but it does not ,mix with any of these. In the same way the emancipated soul lives in the world but does not get itself mixed with it. 957., Iron, after it is converted into gold by the touch of the ' philosopher's st,_ine ·. may be kept under the earth or thrown into a rubbish heap. It will always remain gold and will • not return to its former condition. Similar is the state of the man whose soul has touched, even once, the feet of the, Almighty Lord. Whether he dwells in the bustle of the world, or in the solitude of the forest, nothing ever contaminates him. 958. Milk poured into water mixes readily with it; when converted into butter, it no longer gets !nixed with water but floats in it. So having attained to the state uf God, one may live in constant contact with in�rnmerable unregenerate souls ; ,one will not at all be affected then by such evil association. 959. Good and evil cannot bind him who h.!s realised the Qpeness of the Nature and his own self.•with Brahman. PERFECT MAN TRANSCENDS GOOD AND EVIL. BUT NEVER DOES EVIL 960. When a r,taA is on the plains, he sees the to,;iy graas and the mightr, pine tree a11d says, " How big is the 302 Sayings of Sri Ramakrishna \ree and how small is the grass l " But when he ascends the mountain and looks down from its high peak the grass �d the tree blend into one indistinguishable mass of verdure. So, in the sight of worldly.�en, there are differences of rank and position-one is a king and another is a cobbler; one is a father and another is a son; and so on. But when the divine vision is opened. all appear equal ; and the� remains no distinction of good and bad, or ,i high and low. 961. Once a God-intoxicated Sadhu, came to Rani Rasmani' s Kali temple where the Master was living. One day he did not get any food ; and even though feeling hungry, he did not ask anybody for it; but seeing a dog eating the remnants of food thrown away in a corner after a feast, he went there and embracing the dog, said, "Brother, how is it that you eat alone without giving me a share? " So saying, he began to eat along ';Vith the dog. Having finished his meal in this strange company, .the sage entered the temple of Mother Kali, and prayed with such earnestness of devotion as sent a thrill through the temple. When, affer finishing his prayers, he was going away, the Master asked his cousin, Hriday, to follow that man, and talk with him. When Hriday followed him for s.ame dis- • . ' tance, the sage turned round and ,'laid, "Why do you follqw me? " Hriday replied, " Sir, give me some instruc tion." �he sage said, "When the water of this dirty , ditch and the ltoly Ganges yonder will appear as one· ip your sight, and when the sound of• the flageolet and the noise• of the crowd will have no distinction to your ear, then you w�I 'rea1.:h the state of true Kno�1t-:lge," When Hriday retur·ned and told this •,o the Mast�'r. he said: "That man
Story of the Sheikh and the Brahmin Followed by a Conversation Between Ganges and Himalaya to the Effect That the Continuation of Social Life Depend on Firm Attachments to the Characteristic Traditions of the Community
Inspiration, Empowerment & Personal Growth Classics in One Volume: Acres of Diamonds, The Key to Success, Increasing Personal Efficiency, Every Man His Own University, What You Can Do With Your Will Power, Praying for Money & Health, Healing, and Faith…
