GOSPEL OF RAMAKRISHNA
reflection or image of the Divine Being can be perceived by the Jiva in ecstasy. In monistic Vedanta, however, Brahman, the Absolute, is the Reality and all else is unreal like a dream. Egoism is like a stick which lies upon the waters of the infinite ocean of Existence-Intelligence- Bliss Absolute, and makes it appear as divided; but when the stick is removed, the apparent division ceases and the waters of the ocean remain undivided. The knowledge of this in- divisible oneness brings the highest state of Samadhi, where this egoism is entirely obliter- ated. But the great spiritual teachers like San- karacharya [1] kept a little egoism of knowledge to teach mankind.
- ↑ Sankaracharya was the greatest exponent of the Vedanta philosophy in India. He lived about the beginning of the eighth century of the Christian era. His Commentaries on the Upanishads, the Vedanta sutras, and on the Bhagavad Gita have shown the profound depth of his philosophical reason- ing. He became a Sannydsin when he was eight years old. He wrote his famous Commentaries in Sanskrit at the age of twelve and finished his literary work when he was sixteen years old. Then for sixteen years he preached monistic Vedanta, and established monastic orders and monasteries in the four corners of India. He finished his glorious and eventful career when he reached the age of thirty-two. He
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