SWARAJ MAZUMDAR RELIGION AND PHILOSOPHY Sri Ramakrishna-Vedanta 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 Dakshineswar, 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 Kamarpukur 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 Saradananda 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 Ramakrishna Mission 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, Hinduism 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 Bulletin of the Ramakrishna Mission Institute of Culture April 2017 7 SWARAJ MAZUMDAR from the repeated cycle of birth and death. Conflicting sects The Upanishads 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. Swami Vivekananda 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 Vrindavan 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.