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The Doctrine of Sri Ramakrishna

12/25/2020

The Doctrine of Sri Ramakrishna
Sri Ramakrishna, who was born at Kamarpukur (Hooghly district, West Bengal) and lived during 1836-1886, realised all the major religions and had vision of Ma Kali, Sri Rama, Sri Krishna, Sri Hanuman, Sri Mohammad and Sri Christ. He didn’t study various scriptures. But he had deep knowledge of all the scriptures and clear understanding of spiritual concepts. He always stressed on attaining knowledge directly by experiencing and realizing instead of bookish information. His conceptual knowledge & history was penned by his great disciple Sh. Mahendranath Gupta in Bengali language as Sri Ramakrishna Kathamrita and translated in English by Swami Nikhilananda. His various concepts are briefed hereunder:

Concept of God and Unity of Religions & sects:

God exists in all beings, even in the ant as the All-pervasive Power; but the manifestations of His power are different in different beings.
After realization of all paths, he concluded that all the religions are true and represent different paths to God which lead to the same goal.
The three great Hindu systems – Dualism, Qualified Non-Dualism and Absolute Non-Dualism-Dvaita, Vasishtadvaita and Advaita- he perceived to represent three stages in the man’s progress towards the ultimate Reality. They are not contradictory but complimentary and suited to different temperaments. The mind can comprehend and describe the range of thought and experience up to the Vasishtadvaita, and no further. The Advaitais something to be felt in Samadhi, for it transcends mind and speech.

Bondage, Ignorance & Ego:

Bondage is of the mind, and freedom is also of the mind. Minds are always preoccupied with lower things: house, buildings, money, name, and sense pleasures. Wealth, honour, social position or like. But these are all transitory. The mind is like a needle covered with mud, and God is a magnet. Lust, anger, greed, hatred and other evil tendencies are the mud. The needle cannot be united with the magnet unless it is free from mud. Tears wash away the mud.
Lust is like the root of the tree (evil tendencies), and desires are branches and twigs. There are eight kinds of lust. To listen to a woman and enjoy her conversation; to speak about a woman is another kind; to whisper to her privately is a third kind; to keep something belonging to a woman and enjoy it is fourth kind; to touch her is a fifth. Maya is nothing but ‘women and gold’.
“I” and “mine”-these constitute ignorance. My learning, my possessions-the attitude that prompts one to say such things comes of ignorance. For example - ‘I am a scholar’, I am a jnani’, I am wealthy’, I am honourable’; I am the master, father, and teacher’.
I am the machine and you are the operator’-that is knowledge. There are two signs of knowledge: first, absence of pride, and second, a peaceful nature.
The ego cannot be got rid of; so let it is remained as the servant of God, the devotee of God. As long as the ego remains, ‘you’ and ‘I’ remain, and there also remains the feeling. Pride cannot exist in presence of humility.

Pre-requisites for God-Realisation:

Those people, who have a perverse mind, who are not guileless, who are very fastidious about outer purity and who are doubting persons; don’t attain divine knowledge.
Truthfulness, austerity, determination of strong renunciation, passionate yearning for God and practise of discrimination is necessary. Nothing is possible by mere lecture or reading books. One should go into solitude and call on God with a yearning heart.
Visit to the places of pilgrimage, is also good for inspiration.
One should constantly remember death. Nothing will survive death.
Performances of one’s duties, striving to be unattached and to surrender the results to God are the prime requisites.
One should always keep one’s mind fixed on God. In the beginning one must struggle a little; later on he will enjoy your passion.
Sri Ramakrishna asked to repeat God’s name and sing His glories, keep holy company; and visit God’s devotees and holy men. The grace of God is required. Mere personal effort is futile.

Paths of God-Realisations:
People worship God according to their tastes and temperaments. One must have stern determination; then alone is spiritual practice possible. One must make a firm resolve.
Kriya Yoga –

There are seven planes where mind dwells. When the mind is immersed in worldliness it dwells in the three lower planes-at naval, the organ of generation, and the organ evacuation. In that state the mind loses all its higher visions-it broods only on ‘women and gold’. The fourth plane of the mind is at heart. When the mind dwells there, one has the first glimpse of spiritual consciousness. One sees light all around. Such a man, perceiving the divine light, becomes speechless with wonder and says: ’Ah! What is this? His mind does not go downward to the objects of the world. The fifth plane of the mind is at throat. When the mind reaches this, the aspirant becomes free from all ignorance and illusion. He does not enjoy talking or hearing about anything but God. If people talk about worldly things, he leaves the place at once. The sixth plane is at the forehead. When the mind reaches it, the aspirant sees the form of God day and night. But even then a little trace of ego remains. At the sight of that incomparable beauty of God’s form, one becomes intoxicated and rushes forth to touch and embrace it. But one doesn’t succeed. It is like the light inside a lantern. One feels as if one could touch the light, but one cannot on account of the pane of glass. In top of the head is the seventh plane. When the mind rises there, one goes into Samadhi. Then Brahmajnani directly perceives Brahman. One can get rid of of the ‘I’ through Samadhi; but still the ‘I’ comes back. Some retains the ‘servant ego’ or the ‘devotee ego’.
Meditating on the flame of light signifies: red part as gross, the white part inside the red as subtle, and the stick like black part, the innermost of all, as the causal.
Kundalini dwells in the Muladhara, at the bottom. When it is aroused, it passes along the Sushumna nerve, goes through the centres of Svadhisthana, Manipura, and so on, and at last reaches to the Sahasrara, in top of the head. The different lotuses of the centres are four-petalled, six-petalled, ten-petalled (naval), twelve petalled (heart) sixteen-petalled (throat), two petalled (forehead) and thousand petalled (head).
Anahata is the sound of the Pranava, Om. A yogi alone knows that this sound originates both from his naval and from the supreme Brahman resting on the “Ocean of Milk”.
There are two kinds of Samadhi. First, the sthita Samadhi, when the aspirant totally loses outer consciousness; he remains in that state a long time, it may be for days. Second, the unmana Samadhi: it is to withdraw the mind suddenly from all sense-objects and unite it with God.
There are certain signs of God-vision. When a man sees God he goes into Samadhi. There are five kinds of Samadhi. First, aspirant feels great nerve current rising in the spinal column like an ant crawling up. Second, aspirant feels like a fish swimming in the water. Third, aspirant feels, It rise like a snake wriggling along. Fifth, aspirant feels, It rise like a bird flying-flying from one branch to another. Fifth, aspirant feels, It rise like a monkey making a big jump. The “Mahavayu” reaches the head and Samadhi follows.

Bhakti Yoga –

In Kalyuga, devotion is easy path. Pre-requisite of bhakti, the love for God is faith. Hanuman ji trusting in Rama’s name cleared the sea in one jump and reached the other side. Hanuman ji didn’t care for money, honour, creature, comforts, or anything else; but only longed for God.
Chanting names & glories of God with longing heart leads to the path of devotion. The devotee has the feeling of ‘the servant I’ i.e. ‘I am the servant of God’. The love of God or Bhakti enables one to realize God. Some acquire raga-bhakti directly. It is innate in them. Even at an early age they weep for God e.g. Prahlada. Japa, austerity and fasting, acquire love for God. But japa and austerity drops away when one spontaneously feels love and attachment for God. When one has love for God, he doesn’t feel the attraction of maya.
Tears shed for God wash away the sins of former births. Intense yearning for God is followed by the vision of God.

Karma Yoga -

Sri Ramakrishna firmly believed: “God alone is the doer, and we are all His instruments.” It is He alone who has become the universe, living beings, and the twenty four cosmic principles. He said: “When He is action-less, I call Him Brahman; when He creates, preserves, and destroys, I call Him Sakti. Brahman and Sakti are not different from each other.” Bahman is static power and Sakti is kinetic power.
Performances of one’s duties, striving to be unattached and to surrender the results to God are the prime requisites.

Jnana Yoga -

As long as a man has not realized God, he retains the sense of differentiation and the knowledge of good and bad.
After jnana comes vijnana. He who is aware of knowledge is also aware of ignorance. To know by one’s inner experience that God exists is jnana. But to talk to God, to enjoy Him as Child, as Friend, as Master, as beloved, is vijnana. The realization that God alone has become the universe and all living beings is vijnana.
When a man attains the knowledge of Brahman he shows certain characteristics. The Bhagavata describes four of them: the state of a child, of an inert thing, of a madman, and of ghoul. Sometimes the knower of Brahman acts like a five-year-old child. Sometimes he acts like a madman. Sometimes he remains like an inert thing.

Progress on God-Realisation -

There are three states: conscious, semi-conscious and inmost. In conscious state, mind dwells on the gross and the subtle. In semi-conscious state, mind enters the causal body and in the inmost state, mind merges in the Great Cause.
As one becomes less and less attached to worldly things, he approaches nearer and nearer to the knowledge of self. He also becomes less and less conscious of his body.
There are three kinds of Ananda, joy: the joy of worldly enjoyment is the joy of ‘women and gold’, which people always enjoy. The joy of worship one enjoys while chanting the name and glories of God. And the joy of Brahman is the joy of God vision.
After realizing God a man becomes like a child. One acquires the nature of the object one meditates upon.
Reference: The Gospel of Sri Ramakrishna – by Swami Nikhilananda

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Highlights of Vedanta Philosophy

12/18/2020

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Highlights of Vedanta Philosophy

Vedanta means "end of the Vedas". The Upanishads, the Shrimad Bhagavad Gita and the Brahma Sutras are the pillars of the Vedanta. Total Upanishads are 108, out of which principal Upanishads are 11. They elaborate on how the soul (Atman) can be united with the ultimate truth (Brahman) through contemplation and mediation, as well as the doctrine of Karma i.e. the cumulative effects of a person’s actions. In the Brahma Sutras is the essence of the philosophical and spiritual ideas of the Upanishads. Shrimad Bhagavad Gita is the dialogues between Sri Krishna and Arjuna held in 3102 BC during war among Kauravas and Pandavas in Krukshetra, Haryana. It is cream of Vedas and Upanishads, in most simple Sanskrit language.

Vedanta is live. Many sub-traditions, ranging from dualism to non-dualism developed based on different but logical interpretations over period of time. These sub-traditions include Advaita Darshan, established by Adi Shankara, Vishishtadvaita Darshan established by Ramanujacharya, Dvaita Darshan established by Madhvacharya, Bhedabheda (or Dvaitadvaita) Darshan established by Nimbarkacharya, Shuddhadvaita Darshan established by Vallabhacharya, Achintyabhedabheda Darshan established by Chaitanya Mahaprabhu, Akshar-Purushottam Darshan established by Shastriji Maharaj.

Vedanta establishes three fundamental categories viz. the ultimate reality or Brahman or Isvara, the individual soul or self or Atman and the Prakiriti or Jagat or matter. If we compare the three fundamental categories with the Electric Powerhouse, Brahman is powerhouse; Atman is Power supply and Prakriti is electric appliances. Without electric current, no appliance will work. The major highlights of the Vedanta are mentioned as under:

Brahman or Isvara – The universal consciousness or God or Brahman is Satchitananda, the ultimate reality. Sat which is existence absolute or permanently exist i.e. absolute truth; Chit which is knowledge absolute or complete knowledge and Ananda which is bliss absolute or permanently blissful. God is one. There are different aspects or ways of looking at God in different Religions.
Atman or Soul – Atman is atomic in size, eternal and inactive. It becomes active when connected with mind, buddhi etc., identifies itself with body and mind and feels pleasure or pain. Atman, as agent of Brahman sacrifices and performs all acts i.e. good and bad deeds done in previous births. Body is changing with age; mind is changing over time but soul in not changing.
Five Sheaths of Atman - Atman or soul is hidden in five coverings of gross body & finer sheaths of body, energy, mind, intellect and bliss which are called as Annamaya, Pranamaya, Manomaya, Vigyanamaya and Anandamaya Kosh respectively. The body is seen; the energy runs the entire body which manifests in form of breath; the mind is world of thoughts & sensory inputs, the intellect is knowledge, analytical power & awareness and the bliss is reflection of atman. The body has senses; mind has desires and attitudes.
World – World is sum total of individuals. Brahman is sum total of souls.
Twenty Six attributes of Divinity - Fearlessness, purity of heart, steadfastness in knowledge and yoga, alms giving, control of senses, performing sacrifices, reading scriptures, austerity, uprightness; non-injury, truth, absence of anger, renunciation, tranquility, absence of calumny, compassion to beings, lack of covetousness, gentleness, modesty, steadiness; Boldness, forgiveness, fortitude, purity, absence of hatred, absence of pride; these belong to one born to achieve a divine state. (Gita XVI, 1-3).
Sanskars and Sufferings - Every action leaves an impression in our mind (samskara), which creates a tendency for the action to be repeated in the present or future life.
Karma theory –According to Karma theory everyone has come with its own bundle of karma. The impressions or sanskars are ultimately the cause of sufferings or enjoyments.
Re-birth - According to the law of Karma, it is not the parents who choose their children; it is children who choose their parents. A soul is to be born. So it looks around-“where shall I go”? Now if he did some meritorious work before, he should be born perhaps as a rich man’s son. But if he did evil actions, he may be born in a rich family but as a sick man’s son. One cannot explain the present life without admitting the previous life.
Free will - The person is free to act, but only within the radius determined by his physical and mental circumstances.
Sufferings – lessor the one is body conscious, lesser the sufferings. As sufferings come, one can say, ‘I am not the body, so the suffering of the body is not mine. The more one can believe, or rather, the more one is convinced of this, the freer he will be from hold of the body. Our sufferings and enjoyment are based on the idea of identification or sense of possession, either I am identified with an object or it belongs to me. If the sense of possession is too strong, it brings pain.
Wisdom v/s Ritualism - The Vedic rituals i.e. yajna are done mainly with the aspirations of fruits or to get heaven. The Vedanta stressed on spiritual wisdom and gods were idealized into Brahman. Adi Shankaracharya established the superiority of wisdom over ritualism.

Shrimad Bhagavad Gita has harmonized the Vedic rituals and spiritual wisdom of Upanishad. Shri Krishna in chapter 3 has explained that virtually any action can be transformed into yajna if it is done in the spirit of sacrifice, or offering to God. By seeing all elements of the act of offering (including the offeror himself) as nothing but Brahman (Supreme God), he attains Brahman. Even the old Vedic rituals can be performed without an eye on the results, but with a desire for the social and cosmic good.

Para & Apara knowledge – There are two types of knowledge: Para and apara, supreme and relative. Supreme knowledge is the knowledge of real nature of things, Say gold bars, gold jewelry, gold necklace etc. all is basically gold. When we remove name and form, we get the abstract idea. Relative knowledge is the knowledge which is acquired through books, experiments etc.
Unity of existence i.e. Brahman – when one is rooted in this idea, you become moral, sympathetic, philanthropic and ethical as there is a feeling of presence of the same divine in all.
Liberation or Salvation - Salvation is the goal of life. There are four methods of attaining freedom viz. Karma yoga (detachment), Bhakti yoga (Surrender), Jnana yoga (only Brahman) and Raja yoga (Dhyana or Meditation).
Meditation - Senses take to the external world. To experience inner world, we need to hear inner voice. When we close our eyes, it is first step towards it. The object of meditation is to be calm, tranquil in mind. When one is fundamentally clear and focused, thoughts & distractions reduce. When the mind is absolutely calm, automatically one will know atman. But to feel the bliss of the Atman, the mind need not be absolutely calm. Even if it is partially calm, one will feel it. Because the real nature of the atman is that Bliss, so when the obstacle are removed, that blissful nature of the atman comes out. It is natural joy.

Reference: Vedanta & Vivekananda by Swami Swahananda

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The Doctrine of Sri Ramakrishna

Highlights of Vedanta Philosophy

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