In plain words
Only then will you have the vision of God.
But a doubt may arise in you: on whom does God's gaze fall? For example, take a glowing bulb. Where does its light look? It looks in every direction. In the same way, whom does God look at? He looks at everyone. He looks at those who sleep in this gathering too, and at those who are thinking of something or other without listening to what is said.
One evening Rāmakṛṣṇa Paramahaṃsa was teaching well on the things of God. Rāṇī Rāsmaṇi too came to that gathering and sat down. She was nodding her head as if listening to what Rāmakṛṣṇa was saying. But Rāmakṛṣṇa knew the real matter. All of a sudden he rose from his chair, went up to Rāsmaṇi and slapped her on the cheek. Everyone was astonished. ‘What a madman! He serves in the very temple she had built. Yet how can he insult her like this in front of so many people?’ they thought. Then Rāmakṛṣṇa, to Rāsmaṇi: ‘What have you come to this gathering for? You must listen with care to what is taught here and put it into practice. But you come and sit in this gathering and think about tomorrow's court case. Sit at home and think about it! Why come here?’ he rebuked her.
Many people take part in gatherings. But they sit there thinking about something or other. They do not know what was said in the gathering. Such people should not take part in these meetings. If you do take part in a meeting, you must listen with care to what is said there and try to follow it to the letter. Rāmakṛṣṇa Paramahaṃsa taught this truth well in his day.
Dharma gives light not only to this one earth but to all three worlds. What are these three worlds? These very worlds are called ‘bhūr bhuvas suvaḥ’ in the Gāyatrī mantra. That is, Dharma gives light to the actions done with the body, to the thoughts thought in the mind, and to the things enjoyed in the Ātma.
‘Suputraḥ kuladīpakaḥ’: a good son gives light to the family itself. Who is this good son? Good son means God son. It has been said, ‘Brahma satyaṃ jagan mithyā.’ Mithyā means zero. So if you take one zero out of the word ‘good’, it becomes ‘God’. God son is good son. That is, only one who always holds divine feelings and thoughts of God and does godly deeds is a good son. The good son is one who obeys his parents' command, receives their love, makes them happy, thanks them for bringing him up, and so satisfies them. And more, the good son is one who earns a good name in society.
If there is one man of virtue in a family, the family shines, and his virtue shines, shines like a sandal tree within a forest...
If there is one sandal tree in a forest, it gives its lovely fragrance to the whole forest. In the same way, if there is one good son in a family, he brings great glory to that whole clan. Today, as soon as a son is born, the father hands out sweets. There is no need to boast that a son is born. The father must celebrate on the day the son who was born earns a good name in society.
A father's joy in his son is not born when the son is born; when people come upon that son and praise him, on that day he gains it, O Sumati!
Only when many people say, ‘Ah! That boy is very good,’ does the father feel a father's joy. That itself brings the father great honour. That itself is a joy to God. You will not be called a good son merely because you have studied high and won great titles. There must be goodness in your conduct. Good behaviour, respect and courtesy, discipline and Bhakti: all these must be in you. Bhakti is most important. If you have that, it is enough. All good qualities will keep gathering in you.
A bulb fitted in a house gives light to one room only. At night the moon gives light everywhere, but that light is dim. So the bulb burning in a house is self-interest; the light that comes from the moon is for others; sunlight is the truth itself. That is Satya. Satya is God. The sun that gives light everywhere is our visible God. That is why, from ancient times, the people of Bhārata have worshipped the sun and done sūrya namaskāras.
Today there are three levels in the world: Dvaita, Advaita and Viśiṣṭādvaita. But between Viśiṣṭādvaita and Advaita there is not much difference.