SWARAJ MAZUMDAR RELIGION AND PHILOSOPHY

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SWARAJ MAZUMDAR

wami Vivekananda says that we towards that indivisible unity, the experience should try to understand the purport of oneness. This oneness is the soul of Sand significance of the Vedas and the Vedanta. Vedanta in the light of Sri Ramakrishna’s One day, while talking with the devotees incomparable life and teachings. Academic at , Sri Ramakrishna frankly scholars may try in their own ways to said, ‘I do not regret that I have not studied achieve this goal, but those who want to Vedanta literature or philosophy. But I know practise and realize the essence of Vedanta its essence is that Brahman alone is Real, the in their lives, they would do well to pay heed world is false or illusory.’2 Sri Ramakrishna to Swamiji’s call. I confess I belong to the stated literally the truth that he had not second category which lays no claim on studied Vedanta philosophy; but it is also academic scholarship. So, with this limited true that he heard a lot of discussions on the understanding let me proceed to discuss a subject when he was a mere child. In those difficult and, maybe, a controversial subject. days many sannyasins used to come to Let us now go back to an event that had and stayed at Lahababu’s taken place in America in October 1900, guest-house. Child Gadadhar (boyhood during Swamiji’s second trip to the West. name of Sri Ramakrishna) used to listen to Swamiji was then staying in New York at their discussions, arguments and counter- the Ridgely Manor of Mr Leggett. It was arguments very eagerly and, being one of evening and he was talking with Sister exceptional memory, remembered Nivedita, Sara Bull and others present. At everything. In the Vedas spiritual aspirants one point during this lively conversation have been instructed to have recourse to Swamiji made a very remarkable statement. shravana, manana and nididhyàsana for Turning to Sara in particular, he said: realizing the Upanishadic Truth. Gadadhar ‘Union is greater than Love. I do not love followed this path quite unconsciously. He religion. I have become identified with it. heard the Truth, reflected upon It and Religion is my life.’1 meditated on It even though he was not Indeed, love is impossible without a under the tutelage of a Guru. And later, sense of separation and distance from the when he lived at Dakshineswar and practised object of love. A sense of duality has to be all sorts of spiritual disciplines, especially there. I am one individual and the object of non-dual Vedanta, he met many Vedantic my love is another. Any relationship monks, apart from his own Advaitic Guru presupposes the existence of more than one Totapuri and other notable pundits of that and, obviously, a division between or among time. Remembering that experience, he said, the units. It is because of this subject-object ‘I heard a lot’. Swami in Sri Sri separateness that Swamiji considers the Ramakrishna-Lilàprasanga says, ‘. . . do experience of unity to be greater than love you know that the Veda, the Vedanta and all and it is Vedanta that takes us step by step other scriptures had been read out to him

6 Bulletin of the Institute of Culture  April 2017 SRI RAMAKRISHNA-VEDANTA and he had completely mastered them all by non-existent? Such understanding can be virtue of his prodigious memory?’3 Sri had only if He allows us to have it out of Ramakrishna therefore said that ‘Hearing is compassion. Otherwise, how little is man’s better than reading, but far better is seeing or power to attain it!’6 having direct experience.’4 And he attained Having said these insightful words, Sri direct experience of the Absolute. Ramakrishna went into deep samàdhi. Again, after some time, when he regained Encounter with Harinath outer consciousness he started singing, ‘Ore One may remember in this connection kushi-lav karis ki gaurav? Dharà nà dile ki Sri Ramakrishna’s dialogue with a young pàris dharite?’—‘O Kusha and Lava, why disciple, Harinath (later known as Swami do you boast that you have captured me? Turiyananda), on two occasions. Swami Can you really catch me if I do not surrender Saradananda in Lilàprasanga (Sri myself willingly?’7 As Sri Ramakrishna kept Ramakrishna, the Great Master in English) singing these lines evoking the mood of gives a vivid account of the events. Mahàvir Hanumàn, tears streamed from his Harinath started going to Dakshineswar eyes and drenched the bedsheet he was since 1879-80. First he went there with a sitting on. Harinath was so touched by this friend and Sri Ramakrishna’s attraction amazing sight, he too could not control made him visit the place quite frequently. himself and started shedding tears profusely. But soon he engaged himself so much in the This went on for some time before both Sri study of Vedanta scriptures and spiritual Ramakrishna and Harinath came to their practices that for some time he did not meet normal state. Harinath later said, ‘That the Master. One day, as his friend had gone teaching has for ever been imprinted on my to Dakshineswar, Sri Ramakrishna asked, mind. I have known from that day that ‘Hello! how is it that you have come alone! nothing can be achieved without the grace of Hasn’t your friend come?’ The young God.’8 devotee replied, ‘Sir, he is busy studying Vedanta. He hasn’t come perhaps he thought Vedas and Vedanta it would be a mere waste of time.’ A few Let us now turn to the Vedas and days later, when Harinath had gone to Sri Vedanta. The Vedas, you all know, have Ramakrishna, the latter asked, ‘Is it that you been broadly classified into two portions. are too busy studying Vedanta nowadays? One is the work portion or karma-kànda and Well, that is fine. But what is Vedantic the other is the knowledge portion or jnàna- discrimination after all? Isn’t it simply this kànda. Vedanta is found in the knowledge that Brahman alone is real and the world is portion, commonly known as the Upanishad. illusory? Or anything else?’5 Harinath’s eyes It deals principally with six subjects, namely were thus opened, though not fully as yet. jiva or the individual soul, jagat or the A few days later Sri Ramakrishna went phenomenal universe, Ishvara or God, to Balaram Basu’s house. He was seated in âtman, Brahman and Màyà or Shakti (the the first floor hall surrounded by devotees. cosmic illusive power). Scripturally When Harinath reached the hall Sri speaking, rests strictly on three Ramakrishna kept saying: ‘Knowledge, Prasthànas—Shruti Prasthàna, Nyàya devotion, God-vision—nothing is possible Prasthàna and Smriti Prasthàna. without God’s grace. Is it a child’s play to Prasthànas literally mean the escape paths understand wholeheartedly that woman and following which one can transcend one’s gold are false and the universe is eternally phenomenal existence and attain liberation

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from the repeated cycle of birth and death. Conflicting sects The belong to the Shruti Prasthàna, the Brahma-sutras of Based on these diverse interpretations of Vàdaràyana belongs to the Nyàya Prasthàna great teachers, three distinct schools evolved and the Gità belongs to the Smriti over the centuries and often they were at Prasthàna. Different sects have flourished in loggerheads. The principal commentators of Hinduism based on the interpretations of these sects have frequently twisted the these three Prasthànas. Dvaitavàda or meaning of the Shruti texts in order to dualism, Vishishtàdvaitavàda or qualified establish their respective viewpoints and non-dualism and Advaitavàda or non- sought to suggest they were right and others dualism are based on such interpretations were wrong. himself and commentaries made by the founders of has pointed out this shortcoming and these sects. Besides the three Vedantic narrowness of the otherwise remarkably schools already mentioned, there are also venerable commentators including Shankara. Shàkta and Shaiva Vedanta and the Vedanta He says, ‘One non-dualistic commentator propounded by Nimbàrka, Madhva and takes up an Upanishad; there are so many Ballavàchàrya. However, Madhvàchàrya, dualistic passages, and he twists and tortures Ràmànuja and Shankaràchàrya are the three them into some meaning . . . of his own. outstanding teachers who have put Dvaita, . . . If a dualistic commentator comes, there Vishishtàdvaita and Advaita philosophies on are as many non-dualistic texts which he strong foundations through their respective begins to torture, to bring them all round to commentaries on the Prasthànas. dualistic meaning.’9 Again, ‘You find even In Dvaita Vedanta as propounded by great commentator like Shankaràchàrya Madhvàchàrya, Ishvara whom he calls making meanings of texts, which, to my ‘Vishnu’, is svatantra or independent and mind, sometimes do not seem to be jiva is paratantra or dependent. It accepts justified.’10 duality, that is, the devotee and God are two As a result of these different different entities. It holds that jiva can never interpretations sectarian quarrel and become Ishvara. animosity persist even today. Each sect In the qualified Advaita philosophy of believes ardently that it is right and loyal to Ràmànuja, the relationship between God the Vedas while others are not. I have heard and a devotee (jiva) is that of a part and the personally some Goswamis of whole. It is amsha-amshi relationship. Take saying that the Advaitists are demons a spark, for example. A spark is essentially (ràkshasas) because they do not accept non-different from a huge fire. The nature Personal God—in their case, Bhagavàn of both is the same. The difference lies only Krishna. In their view, it is blasphemy to in terms of magnitude. Again, think of a say, ‘I am God’. wave and the ocean. Is wave essentially There is no doubt that although the three different from the ocean? No, but at the aforesaid schools or sects belong to same time it is true that it is not the entire Vedanta, they are somewhat one-sided and ocean. This is what Vishishtàdvaita of monotonous. Commonly we think Vedanta Ràmànuja tells us. means only. But it is not By contrast, in Advaita Vedanta, the case. It is only Sri Ramakrishna who has according to Shankara, only Brahman exists. made us to understand in modern times this The Absolute Reality or Brahman is one great truth. None said this before. He says without a second. categorically that all the three are but

8 Bulletin of the Ramakrishna Mission Institute of Culture  April 2017 SRI RAMAKRISHNA-VEDANTA various aspects or stages of Vedanta. limits God to that alone. It is his conviction One may ask: If Vedanta consists of the that God cannot be anything else. How can three schools of philosophy, namely Dvaita, you say that the only truth about God is that Vishishtàdvaita and Advaita, what then is He has form? It is undoubtedly true that God Ramakrishna-Vedanta? Is it the fourth one? comes down to earth in a human form, as in the case of Krishna. And it is true as well Though the Vedanta he believes in is that God reveals Himself to His devotees in perennial or Sanàtana, it is something various forms. But it is also true that God is unique in the history of religion because it formless; He is the Indivisible Existence- has recognized all the viewpoints of the Knowledge-Bliss Absolute. He has been three sects and harmonized them. This is the described in the Vedas both as formless and fundamental feature of Ramakrishna- as endowed with form. He is also described Vedanta. Other Vedantic views are there both as attributeless and as endowed 11 somewhat prejudiced and slanted while the with attributes. Vedanta Sri Ramakrishna presents is all- embracing and inclusive. One finds there A Sri Ramakrishna’s attitude to Z of spirituality. Swami Vivekananda has Thus Sri Ramakrishna’s view was that shown beyond doubt that the three systems you cannot limit God; you cannot say God is of Vedanta are not contradictory but only this much and He cannot be otherwise. complementary. They represent different Instead he says, begin your spiritual journey stages or steps of sàdhanà and with dvaita (dualism) if you like and then understanding of the spiritual aspirants. gradually go towards advaita (non-dualism). Sri Ramakrishna was fond of quoting a ‘Go forward’ is his real message. That is to statement of Hanumàn to highlight his say, we should not remain stuck up to a views. Asked by Ràma what he thought of particular point of achievement and Him, Hanumàn replied: ‘Deha buddhyà understanding of spiritual truth. In the dàsoham; jiva buddhyà tadangshaka; parable of the wood-cutter and a àtmabuddhyà tvamevàham iti me nishchità Brahmacharin he illustrates this point.12 matih’—‘O Ràma, when I think I am the According to the parable, seeing the body, then my attitude is that of a humble miserable condition of a poor wood-cutter in servant of Yours, and when I think I am a a forest, a Brahmacharin advised him to go jiva, I believe You are the whole and I am ahead. Sri Ramakrishna says, he obeyed the your part. But when I feel I am âtman, then, injunction and discovered some sandal-wood O Lord, I am rooted in the conviction that trees. After a few days he reflected, ‘The You and I are non-different.’ holy man asked me to go forward. He didn’t Sri Ramakrishna therefore compared the tell me to stop here.’ So he went forward and attitude of the conflicting sects of Vedanta found a silver-mine. After a few days he with the attempt of a group of blind persons went still farther and discovered a gold- to describe an elephant. He says: mine, and next, mines of diamonds and priceless stones. With these he became One of them said the elephant was like a immensely rich. It is precisely for this reason pillar; he had touched only its leg. Another said it was like a winnowing-fan; he had Swami Vivekananda said that ‘. . . it is good touched only its ear. In this way the others to be born in a church, but it is bad to die 13 having touched its tail or belly, gave their there.’ different versions of the elephant. Just so, a According to the testimony of the Holy man who has seen only one aspect of God Mother , Sri Ramakrishna was

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basically an Advaitist. But in spite of that, he colour should you like to have your cloth had practised all the Vedanta disciplines, dyed?’ If the customer wanted red, then the attained God-vision through all kinds of man would dip the cloth in the tub and say, samàdhi and remained unshakeably rooted ‘Here is your cloth dyed red.’ If another in the consciousness of Brahman. Nowhere customer wanted his cloth dyed yellow, the man would dip his cloth in the same tub and do we find such an example. All his say, ‘Here is your cloth dyed yellow.’ If a statements therefore are based on direct, customer wanted his cloth dyed blue, the personal and first-hand experiences. He man would dip it in the same tub and say, attained bhàva and savikalpa samàdhi ‘Here is your cloth dyed blue.’ Thus he (communion with God in which the would dye the clothes of his customers distinction between subject and object is different colours, dipping them all in the retained) as a devotee of God, as a follower same solution. One of his customers of dualism. He also attained non-dual watched all this with amazement. The man samàdhi (the highest state of samàdhi, in asked him, ‘Well? What colour do you want for your cloth?’ The customer said, which the sàdhaka realizes his total oneness ‘Brother, dye my cloth the colour of the dye with Brahman, ie nirvikalpa samàdhi) while in your tub.’14 practising Advaita. The Rigveda declares ‘Ekam sadvipràh vahudhà vadanti’—‘The Sri Ramakrishna is like this wish- Truth is One, the sages call It by various fulfilling dyer. He gives us whatever we names’. The actual demonstration of this want. He takes us by hand from wherever we truth is visible in Sri Ramakrishna’s life. are. He tells the dualist Vedantists, the Sri Ramakrishna-Vedanta is therefore devotees of God with form: ‘Form any free from all kinds of dogmatism, and this relationship with God you like and call upon being its second characteristic. It recognizes Him with great yearning.’ He approves of Dvaita, Vishishtàdvaita and Advaita—all the the ‘I’ of a devotee or that of a servant. He three shades of Vedanta without reservation. says, this ‘I’ is good and does no harm. He was as much a dualist and qualified- Again, to the qualified-monists he says: monist as an ardent advaitist. He was Devotion has to be boiled a little in the fire everything and much beyond. For this of knowledge. Should you not know Him reason, Swamiji has described him as whom you love a little? He urges them to ‘sarvadharmasvarupine’—the embodiment hold firmly the view—‘O God, You are the of all religious faiths and ‘bhàvasàgara’— whole and I am Your part.’ This is ocean of infinite spiritual moods. So the jnànamishrà or devotion mixed with followers of Sri Ramakrishna have to knowledge. remember that they are all Vedantists— And to those who aspire to follow the doesn’t matter whether they follow dualism extremely sharp path of knowledge and or non-dualism. discrimination, he would say that Brahman Sri Ramakrishna is like a chameleon. He alone is Real, all else is mere appearance, assumes many colours and forms for the hence false. It was Narendranath (Swamiji) sake of the devotees. He gives a hint of his alone whom he gave this lesson from the nature through the following parable. He very beginning. That is why, even against says, Narendranath’s aversion, he would make A man kept a solution of dye in a tub. Many him read to him the Ashtàvakra Samhità, the people came to him to have their clothes unsparing Advaitic text. dyed. He would ask a customer, ‘What Sri Ramakrishna says, ‘Kabir was a

10 Bulletin of the Ramakrishna Mission Institute of Culture  April 2017 SRI RAMAKRISHNA-VEDANTA worshipper of the Impersonal God. He did In some Upanishads such as not believe in Shiva, Kàli, or Krishna. He Chhàndogya, Brihadàranyaka, Taittiriya, used to make fun of them and say that Kàli Mundaka etc, the word vijnàna has been lived on the offerings of rice and banana, used in various senses, especially in the and that Krishna danced like a monkey when sense of knowledge. But this particular the Gopis clapped their hands.’15 But Sri expression—vijnàni—I have not come Ramakrishna? What did he say? He said, across. Most probably Sri Ramakrishna has ‘. . . I accept God with form when I am in coined it. Even if it is not so, it must be said the company of people who believe in that that he has popularized the term and gave it ideal, and I also agree with those who a new depth and dimension. believe in the formless God.’16 His approach As Sri Ramakrishna gave vijnàna a was: Why should I be monotonous? I want higher status than ordinary brahmajnàna, he to taste fish in various ways—fried fish, fish condemned his most beloved disciple curry, fish soup, sweet and sour fish and so Narendra who said at one time that he on.17 This is the second unique feature of Sri wanted to remain absorbed in samàdhi like Ramakrishna’s Vedanta. Shukadeva for days, and then come down to eat a little just to maintain his body and then Other characteristics with special again go up to the state of nirvikalpa reference to Shankara’s Advaita Vedanta samàdhi. On hearing this wish of Narendra, Thirdly, we find that âchàrya Shankara Sri Ramakrishna said: ‘Fie on you! You are has given the highest emphasis on attaining so selfish! You worry about your own mukti or moksha (liberation). By contrast, salvation? I thought you will be like a huge for average seekers, though Sri Ramakrishna banyan tree under whose shade the suffering lays stress on devotion and attaining God- and miserable humanity would take shelter vision through Bhakti and Karma-yoga, he and rest.’ Narendra then realized his mistake considered vijnàna the supreme attainment. and found a new light from the utterance of What is vijnàna? Vijnàna is the special the Master. knowledge of the Absolute by which one Once Swami Turiyananda was also affirms the universe and sees it as the veritable reprimanded by Sri Ramakrishna who asked manifestation of Brahman. According to Sri his disciple, ‘Why have you set nirvàna as Ramakrishna, this knowledge is much higher your ideal? There is a higher state than than liberation or release from the cycle of nirvàna and it is attainable. Those who are birth and death. He says, only after nirvàna are mean and chicken- . . . There is a stage beyond even hearted. . . .’19 Brahmajnàna. After jnàna comes Thus in Ramakrishna-Vedanta, vijnàna vijnàna. . . . What is vijnàna? It is knowing enjoys a higher status than Shankara’s God in a special way. The awareness and moksha and Buddhist nirvàna. conviction that fire exists in wood is jnàna, The fourth characteristic of knowledge. But to cook rice on that fire, eat Ramakrishna-Vedanta vis-à-vis Shankara’s the rice, and get nourishment from it is Advaita is that non-dual Vedanta does not vijnàna. To know by one’s inner experience that God exists is jnàna. But to talk to Him, accept that Màyà has any absolute existence. to enjoy Him as Child, as Friend, as Master, In other words, Màyà is unreal because as Beloved, is vijnàna. The realization that Brahman alone exists, and when one realizes God alone has become the universe and all Brahman, for him Màyà exists no more. At living beings is vijnàna.18 first Shankara did not even care to recognize

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the relative existence of Màyà or Shakti, but Sità was between them. In like manner, man later, of course, he was forced to admit the cannot see God because màyà is between temporary reality of Màyà and its product, them. But màyà steps aside from the door the phenomenal world during the state of when God shows His grace to the devotee. ignorance. But Sri Ramakrishna, in spite of When the visitor stands before the door, the door-keeper says to the master, ‘Sir, being an Advaitist, from the very beginning command us, and we shall let him pass.22 laid stress on the vyavahàrika sattà or relative existence of Màyà. Swami In the Katha Upanishad (1.2.24) also we Vivekananda expressed this stand of his find this profound declaration— Master when he said beautifully that ‘Màyà ‘Yamevaisha vrinute tena labhyastasyaisha is and is not at the same time.’ It is ‘simply a àtmà vivrinute tanum svàm’—‘It [this Self] statement of facts as they exist. . . .’20 Sri can be known through the Self alone that the Ramakrishna therefore is found praying aspirant prays to; this Self of that seeker constantly: ‘O Mother, the great enchantress, [through Its grace] reveals Its true nature.’ please do not bind me with Your world- Swami Atulananda, a disciple of the bewitching Màyà, for I have taken your Holy Mother, once asked Swami refuge.’ This trait of Sri Ramakrishna is Turiyananda: ‘Is not Sri Ramakrishna’s possibly due to the influence of that message somewhat different from he practised under the guidance of Bhairavi Shankaràchàrya’s Màyàvàd (Theory of Brahmani—Yogeshwari. Màyà)?’ Turiyananda replied: ‘Yes, It may be mentioned in passing that by Shankara has just shown the way of ‘Màyà’ Tantra refers to Mahàmàyà who is attaining liberation or nirvàna. But our Brahmashakti or the dynamic eternal power Thakur [Sri Ramakrishna] used to liberate of Brahman. In his later life Shankara also man first and then taught him how to live in had worshipped Shakti and composed hymns this world. His divine touch could free one to propitiate Mother Bhavàni saying from all fetters. However, those who will ‘Gatistvam gatistvam tvamekà Bhavàni’ (‘O follow his advice, they too will get Bhavàni, You are my only refuge’).21 liberation.’23 The fifth feature of Ramakrishna- Swami Brahmananda, the spiritual son Vedanta is that it underscores the great of Sri Ramakrishna, also hinted at this truth importance of the grace of Màyà. Self-effort one day at Benares. One day, when he went or purushakàra is absolutely necessary for to ‘Lakshmi Nivas’ where Holy Mother Self-realization or God-realization, ie the Sarada Devi had been staying, Mother asked realization of the Oneness of jivàtmà and him through Golap-Ma: ‘Why a devotee Paramàtmà or Jiva and Brahma. But self- propitiates Shakti, the Divine Mother, at the effort alone is not enough. Unless Màyà beginning of worship?’ The Swami steps aside from the door, obstructing the answered, ‘It is because the key to the vision of God or the Self, this realization is Knowledge of Brahman is in the Divine not possible. In The Gospel, Sri Mother’s keeping. There is no way of Ramakrishna explains this hard truth with communing with Brahman unless the the help of the following parable. Mother graciously unlocks the door.’ Ràma, Lakshmana, and Sità were walking The sixth characteristic of Ramakrishna- together. Ràma was in front, Sità walked in Vedanta is that it stresses emphatically that the middle, and Lakshmana followed them. Shakti has to be accepted. Long before his But Lakshmana could not see Ràma because practice of Advaita, Sri Ramakrishna had

12 Bulletin of the Ramakrishna Mission Institute of Culture  April 2017 SRI RAMAKRISHNA-VEDANTA plunged into Tantra sàdhanà and he realize the Nitya by negating the Lilà. Then practised 64 of them and got through them you affirm the Lilà, seeing in it the all with flying colours. Sri Ramakrishna’s manifestation of Nitya. One attains this state repeated emphasis on Shakti is obviously the after realizing Reality in both aspects: outcome of that sàdhanà. An interesting Personal and Impersonal. The Personal is the point here is that many scholars think that embodiment of Chit, Consciousness; and the Tantra is non-Vedic. But it is not so. Tantra Impersonal is the Indivisible Satchidànanda. is vedamulà, rooted in the Vedas. This is Brahman alone has become everything.’24 proved by the episode of Umà Haimavati in Again, he said, ‘That you call Brahman, I the Kena Upanishad (I-IV). So Vedanta and call It Kàli.’ ‘Kàli is verily Brahman, and Tantra are not essentially antagonistic. The Brahman is verily Kàli. It is one and the only difference is that Vedanta is siddhànta- same Reality.’25 shàstra or conclusive (deductive) while The Ramakrishna-Vedanta has another Tantra is sàdhana-shàstra or performance- special feature. It is distinguished by the oriented (or ritualistic). Secondly, Vedanta concept of Vidyà-màyà and avidyà-màyà speaks about Màyà, while Tantra talks about which is not found so explicitly elsewhere. Mahàmàyà. Vedantic Màyà has relative He says, both belong to the realm of Màyà. existence, but no absolute existence. But Vidyàmàyà is the Màyà of knowledge and Tantra’s Mahàmàyà is nityà (eternal) that avidyàmàyà is the Màyà of ignorance. The transcends Time. Brahman and Mahàmàyà former endows one with knowledge, or Brahmamayee are therefore considered devotion, compassion and renunciation and non-different like fire and its power to burn, leads him to God, while the latter takes him as Sri Ramakrishna used to say. away from God and throws him in the So, Vedantic knowledge, according to cauldron of perishable world. How to get rid Sri Ramakrishna, remains incomplete and of this samsàra of birth and death, disease partial if Shakti is not accepted. That is why and decay? Sri Ramakrishna says, ‘Suppose he induced even his Advaitic Guru Totapuri, a thorn has pierced a man’s foot. He picks who had the knowledge of Brahman, to another thorn to pull out the first one. After recognize the Eternal Mother. Sri extracting the first thorn with the help of the Ramakrishna used to say, so long as one has second, he throws both away. One should a body one is under the domain of Màyà or use the thorn of knowledge to pull out the Mahàmàyà even though he is a knower of thorn of ignorance. Then one throws away Brahman—no escape! both the thorns, knowledge and ignorance, and attains vijnàna.’26 Nitya and Lilà The ninth characteristic of The seventh characteristic of Ramakrishna-Vedanta vis-à-vis Advaitist Ramakrishna-Vedanta is that, in spite of Shankara is that Shankara had being an Advaitist, he accepted Lilà (the acknowledged the path of devotion as valid divine play of God or the relative). Not only for the so-called ‘lesser’ aspirants and that he accepted it, he has said categorically composed for them many wonderful hymns that ‘both Nitya (the Absolute) and Lilà (the in praise of different deities. Nevertheless, relative) are the two aspects of the same many scholars think that the Achàrya’s Reality.’ Again, ‘. . . if you accept the Nitya, attitude was that the Advaitists were much you must also accept the Lilà. It is the superior to the dualists and his adherents process of negation and affirmation. You particularly took pity on them. But Sri

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Ramakrishna repudiated such presumptuous alone by the bedside of the Master and outlook. His stand was that each one’s thought, ‘If in the midst of this racking attitude or bhàva is best for him. That is why physical pain he declares his Godhead, then one should hold onto one’s ideal and path only shall I accept him as an Incarnation of sincerely with unflinching faith, devoid of God’, Sri Ramakrishna said distinctly, ‘He any sense of superiority or inferiority. None who was Ràma and Krishna is now, in this is superior and none is inferior—that was body, Ramakrishna—but not in your what he believed and preached. That is why Vedantic sense.’31 So this is another he said often that the devotees too can attain characteristic of Ramakrishna-Vedanta. the knowledge of the Absolute. ‘Let me tell The eleventh characteristic of you that the realization of Self is possible for Ramakrishna-Vedanta is that it has all, without any exception’, he said.27 But harmonized the non-dual philosophy with most devotees do not want it. His conclusion dualism through the practical application of was: ‘Perfect jnàna and perfect bhakti are the former as a mode of serving jiva as one and the same thing.’28 Shiva. If according to the Advaita philosophy, jiva is essentially Shiva, jiva is The theory of Incarnation verily Brahman—‘jiva brahmaiva nà Again, Advaita Vedanta does not accept parah’—, then why the loving service to the the notion of Avatàras or Incarnations. living gods should not be considered as a According to the Advaitists, Godheads such higher form of worship of Shiva? None as Ràma, Krishna and others are but small other than Sri Ramakrishna has put the waves of the Infinite ocean of Pure absolute Advaitic truth into effect in our Consciousness or Existence-Knowledge- everyday life. Swami Vivekananda has Bliss Absolute (Sat-chit-ànanda). But Sri based his philosophy of Karma-Yoga and Ramakrishna, despite being an Advaitist, did the activities of the and not repudiate the idea of Incarnations. On Ramakrishna Mission on this wonderful the contrary, over and over again he said, aspect of Ramakrishna-Vedanta. ‘. . . we see God Himself if we but see His Ramakrishna-Vedanta therefore does not Incarnation.’29 And on several occasions he make us inactive; rather it inspires us to love dropped a hint that he was an Incarnation of the world as the manifestation of Brahman, God. One day, for example, he said to his as the manifestation of God or Ishvara, and young disciples: ‘There is no outsider here. makes us active and dynamic. Thus it has The other day, when Harish was with me, I removed the false barrier or distinction saw Satchidànanda come out of this sheath between the sacred and secular. [meaning his body]. It said, “I incarnate The thirteenth special feature of Myself in every age.” I thought that I myself Ramakrishna-Vedanta is its catholicity. As a was saying these words out of mere fancy. I matter of fact, Advaita philosophy is rooted kept quiet and watched. Again in the doctrine of oneness or sameness or Satchidànanda Itself spoke, saying, samatva. The Upanishads say, ‘Sarvam “Chaitanya, too, worshipped Shakti”.’ Then khalu idam brahma’. Therefore there is no he told Sri M., ‘saw that it is the fullest room for privilege in Advaita. But Shankara, manifestation of Satchidànanda; but this in spite of being a staunch Advaitist and time the Divine Power is manifested through propounder of non-dual philosophy, had to the glory of sattva.’30 Again, a few days abide by the norms of conventional caste before he passed away, when Narendra was system. He could not ignore the rigid caste

14 Bulletin of the Ramakrishna Mission Institute of Culture  April 2017 SRI RAMAKRISHNA-VEDANTA distinctions. As such he turned out to be an for eight months at a stretch. All the same, upholder of adhikàrivàda, that is to say, he his mind would remain in samàdhi! It was a did not allow men of the so-called low caste phenomenal spectacle! to study Vedanta. But what do we find in Sri Finally, Shankara has developed the Ramakrishna? He stated categorically that judgemental and logical aspects of non-dual ‘Lovers of God do not belong to any caste. Vedanta, while Ramakrishna has The mind, body, and soul of a man become consolidated its humanistic and emotional purified through divine love. . . . A bràhmin aspects. without this love is no longer a bràhmin. And a pariah with the love of God is no Conclusion longer a pariah. Through bhakti an Sri Ramakrishna used to say, ‘A coin of untouchable becomes pure and elevated.’32 the time of the Nawab is not legal tender Next, the conclusion of Advaita Vedanta during the period of the Badshas.’33 is that âtman is free from gender or sex- Therefore he resuscitated the perennial distinction because It is the One Undivided Vedanta in such a lively manner that people Existence. In spite of that, Shankara, the of all nations, from all walks of life, may great Advaitist, did not recognize women’s practise it and be free in this very life. right to study scriptures. But what do we Swami Vivekananda later presented it as find in Sri Ramakrishna? He accepted ‘Practical Vedanta’. This Ramakrishna- Bhairavi Bràhmani Yogeshwari as his Guru Vedanta is comprehensive and all-inclusive, and practised Tantra under her guidance; he hence universal. The world today has started had worshipped Kàli, the female form of appreciating this Vedanta. God, and viewed all women as the living We need now to reflect seriously on the manifestations of Primordial Energy or peerless life of Sri Ramakrishna in order to Adyàshakti. Is it all? No, he had worshipped realize the profound implications of the ceremoniously his wife as Goddess Vedanta he professed. We get amazed how Tripurasundari and respected her as her simply yet wittily he presents to us the spiritual partner. During his last days he told essence and purport of the three streams of her: ‘What have I done? You will have to do Vedanta with the help of parables and his much, more than what I have done.’ extraordinary spiritual experiences. Indeed, Again, look at the lives of Advaitist many of us feel dizzy when we study the Shankara and Advaitist Ramakrishna and Brahmasutras, Yogavàshishta, Panchadashi, mark their difference. Shankara lived the life Ashtàvakrasamhità, Advaitasiddhi, of a stern ascetic. He was so rigorous and Vivekachudàmani and the bhàshyas of unrelenting a sannyasin that he did not allow Shankara, Ràmànuja, Madhva and others. even the faintest shadow of Màyà to fall on But we feel a kind of divine intoxication his person. By contrast, in spite of being the when we read Lilàprasanga (Sri gem of a sannyasin and acme of Ramakrishna the Great Master), Kathamrita renunciation, so unflinchingly rooted he was (The Gospel of Sri Ramakrishna), and in the Advaitic dictum—jiva is of the nature Swami Vivekananda’s Vani O Rachana (The of Brahman—that he even dared to play with Complete Works of Swami Vivekananda). fire! He tested the purity and invincibility of All confusion then disappears, giving rise in his brahmajnàna by rubbing on the us an awareness of cosmic unity and oneness touchstone of daily life of a householder. He of existence. shared the bed with his wife, Sarada Devi, We started this discussion with an

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encounter of Harinath (later Swami aparabrahma or conditioned Brahman, that Turiyananda) with Sri Ramakrishna. I intend is, Brahman conditioned by names and to sum it up with a statement made by the forms, too is purna or infinite because the great Vedantist a few moments before he latter comes from the former. Then, through passed away. He declared emphatically— knowledge, when we remove the attributes ‘Everything is real. Brahman is real. The of the infinite conditioned brahman world is real. The world is Brahman. The (kàryabrahma), the infinite unconditioned life force is established in Truth.’34 This is Brahman alone remains. This is the Absolute the highest point of Ramakrishna-Vedanta, Truth. Sri Ramakrishna, Turiyanandaji said, the reverberation of which we hear in the is the embodiment of this Truth and following peace chant of the Knowledge. This Truth has to be realized. Shuklayajurveda: Otherwise there is no hope of transcending death and become immortal. The Rishi of Om purnamadah purnamidam purnàt purnamudacyate / the Shvetàshvatara Upanishad said— Purnasya purnamàdàya purnamevàvashishyate // Vedàhametam purusham mahàntam âdityavarnam tamash parastàt; That is to say, Parabrahma or supreme Tameva viditvà ati mrityumeti Brahman is purna or infinite. Similarly, Nànyah panthà vidyate ayanàya.35 „

REFERENCES

1 Reminiscences of Swami Vivekananda, 15 Ibid., p. 354. Advaita Ashrama, 1983, p. 276. 16 Ibid., p. 128. 2 Sri Mahendra Gupta, Sri Sri Ramakrishna 17 Ibid., p. 559. Kathàmrita (the Bengali original) 18 Ibid., pp. 287-88. (Akhanda), Udbodhan, 2001, p. 732, 19 Swami Gambhirananda, Bhakta Màlikà, hereafter Kathamrita. Udbodhan, Vol. I, p. 471. 3 Swami Saradananda, Sri Sri 20 Complete Works, Vol. II, p. 97. Ramakrishnalilàprasanga (the Bengali 21 Shankaràchàrya, ‘Bhavànyashtakam’. original), Gurubhav-Purbardha, p. 67, 22 Gospel, p. 243. hereafter Lilàprasanga. 23 Swami Turiyanander Smritikathà (Ed. 4 Kathamrita, p. 478. (The Gospel of Sri Swami Chetanananda), Udbodhan, 2006, Ramakrishna, Translated by Swami p. 50. Nikhilananda) 24 Gospel, pp. 477-78. 5 Lilàprasanga, Gurubhav-Purbardha, pp. 67- 25 Ibid., p. 134. 68. 26 Ibid., pp. 780-81. 6 Ibid., pp. 71-72. 27 Ibid., p. 256. 7 Ibid., p. 72. 28 Ibid., p. 811. 8 Ibid. 29 Ibid., p. 726. 9 Swami Vivekananda, The Complete Works, 30 Ibid., p. 720. Vol. III, p. 261, hereafter Complete Works. 31 Ibid., p. 72. 10 Ibid., p. 348. 32 Ibid., p. 155. 11 Gospel, p. 191. 33 The Great Master, Vol. II, p. 897. 12 Ibid., p. 109. 34 Swami Ritajananda, Swami Turiyananda, 13 Complete Works, Vol. I, p. 325. Ramakrishna Math, Madras, 1973, p. 186. 14 Gospel, pp. 858-59. 35 Shvetàshvatara Upanishad, 3.8.

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