Sri Ramakrishna Math : The Vedanta Kesari, July 2003

Swami Bhuteshanandaji (1901-1998) was the twelfth President of the Ramakrishna Order. This article is a translation by Swami Sumantrananda of Belur Math from the original Bengali book Sri Ramakrishna Bhâvâdarsha published by Udbodhan Karyalaya, Kolkata.

Today Sri Ramakrishna is honoured throughout the world. But we don't have ' a clear conception about him. The reason is that he was a man of versatile thoughts and genius. Herethe subject of our discussion is the relation between Sri Ramakrishna and Vedanta. Normally, by the term Vedanta we understand some philosophical theories, subtle arguments of logic or a way of thinking that is beyond the reach of a common man. It can be practised only by monks who have renounced their homes and live in the forest. For a common man it is craziness to pay attention to it. Now, these two things are our topics of discussion; so first we should try to understand Sri Ramakrishna and then his 'relation with Vedanta.

Most of you know that Sri Ramakrishna was born in the family of a poor Brahmin in a village where the light of so-called civilization did not enter at all at that time. In that village there was only one primary school where the village children received a little education. Sri Ramakrishna too studied there in his boyhood, but it was found that he was more interested in things other than his studies. During study hours he would go to a mango grove outside the village with some of his companions to enact some drama. So his studies did not progress much. He himself would say that arithmetic puzzled him.

Afterwards a deep religious urge came over him. He used to go to the places where purânas etc were recited. In the village there was a dharmashâlâ where pilgrim monks used to come and stay. He would go there to hear the conversations of the monks. His elder brother had opened a school in Kolkata to teach Sanskrit literature and smriti. Seeing his younger brother's disinterest in studies he thought that if he was taken away from the village perhaps he would pay 'attention to his studies. But even there he did not show any interest in it. Being mildly reprimanded by his elder brother he replied, 'I have no need for bread-earning education. I want that 'knowledge by which I may realize God.' The reply astounded the elder brother. Seeing no other alternative his brother engaged him as a priest 'in the house of a rich man and he happily 'accepted it, this being a job to his liking. His voice was very sweet and he would sing religious songs to everybody. Especially the ladies of the house would sit around him and hear his songs.

Later, when the Dakshineswar temple was consecrated, his elder brother was engaged there as the chief priest. It was a huge temple and puja was performed there in great pomp. Sri Ramakrishna was born in an orthodox Brahmin family. Because of his strong Brahmin-propensities he 'hesitated to partake of the food of a Kaivarta '(a low Hindu caste) in the beginning. Later he 'realized that the question of caste did not arise 'in partaking prasâda where the Divine Mother 'was worshipped. At first he reluctantly agreed 'to take part in the worship at the advice of his brother. But the manner of his puja was 'completely different from that of ordinary people. He would worship absorbed in his own feelings, not as a mere priest. He would worship with the spirit of sevâ and sang songs to the deity. Thus started his Dakshineswar life.

Later he so deeply immersed himself 'in spiritual practices that he was no more able 'to perform the worship properly. It became 'impossible for him to follow the scriptural 'injunctions for worship. His attitude towards Mother Kali was that of a son to his mother. The relationship between the worshipper and the 'worshipped was so close that to follow 'injunctions was no more possible. As for 'example--after offering food to the Divine Mother he would say in a state of absorption, 'Mother, do eat.' When the Mother did not do so, he said, 'Won't you eat unless I do? All right, I am 'eating.' He started eating the offered food. The other priests considered such behaviour as gross violation of proper rites and informed Rani Rashmani and her son-in-law Mathurbabu. Both of them came, saw secretly his deep absorption during puja and were charmed. They realized that establishing the temple had achieved its 'consummation. The Divine Mother was 'awakened by the worship of the priest. They enjoined, the junior priest must be allowed to worship in whichever manner he liked. None should interfere. At night Sri Ramakrishna 'meditated in a jungle infested with snakes. His nephew Hriday would go there and see that he was meditating naked, discarding his secred thread. When accused by Hriday, he would say one should think of God as devoid of all 'attributes. Thus his sâdhanâ started and proceeded.

It is to be noted that he did not follow the usual course of practising sâdhanâ at first under the guidance of some competent teacher. It is true that he had initiation with a Shakti mantra from one Kenaram Bhattacharya because without such initiation one was not eligible to do puja of Mother Kali. But he did not seem to have any close contact with his guru. The intense yearning of his mind guided him in his sâdhanâ. Separation from God made him so restless that he often rolled on the ground. People used to think that he was suffering from colic pain. He suffered intense agony. One day when the pang was extreme, he thought that without having the vision of the Mother life was useless. So he must give up the body without delay. No sooner had he got hold of the sword hanging on the temple wall than Mother revealed Herself. He never described his vision explicitly; he only stated that as if wave after wave of an effulgent ocean dashed on him and drowned him. He lost consciousness. When 'normal consciousness returned to some extent, he uttered 'Mother, Mother.' From this his 'biographer has assumed that perhaps the Divine Mother's form appeared in his mind. But that is just a surmise; he did not mention anything clearly. But he considered it to be a very exalted experience.

Even from his boyhood days he had 'spiritual experiences. But this type of intense 'experience that filled his heart with peace and contentment was not mentioned by him before.

Then his sâdhanâ started. The incidents of Sri Ramakrishna's life are quite strange because everybody reaches the goal after sâdhanâ, but here sâdhanâ began after attainment of the goal. He gave an example--in the case of some plants the fruit appears first and then the flower, as for instance gourd and pumpkin. When the longing for sâdhanâ intensified in his mind, Bhairavi Brahmani arrived as his first guru to guide him. She declared that she had come being divinely ordained to teach him sâdhanâs of Tantra. She made him practise sâdhanâs of sixty-four Tantras one by one. In each of these he achieved success in a very short time which was an extraordinary feat. Bhairavi was surprised and charmed. 'She told Mathurbabu, 'Sri Ramakrishna is no 'ordinary mortal, he is an incarnation of God. Please convene a meeting. I shall prove that Sri Ramakrishna is an avatâra.' Mathurbabu 'consented because it appeared from Sri Ramakrishna's behaviour that he was manifesting symptoms of madness. So if by convening a 'meeting he could be made to understand that his behaviour was not due to any spiritual realization but it was a disease, then perhaps he could 'recover through treatment.

Bhairavi Brahmani was not only a sâdhikâ of high calibre, she was also a great scholar versed in the knowledge of the scriptures. At the 'assembly she described the signs of an avatâra and said that those signs were present in Sri Ramakrishna. If any of the scholars differed from her in this matter she was ready to argue with him. The scholars unanimously declared that they were in agreement with Brahmani. So there was no need for an argument. But the person about whom so much discussion was going on, was unconcerned. It did not matter to him at all whether people accepted him as an avatâra or not. He was immersed in his own moods.

Then at the end of all sâdhanâs there came a Vedantic monk Totapuri by name. Seeing Sri Ramakrishna he felt that here was an aspirant of high calibre who would easily be able to master Vedanta if he was taught. He asked, 'Will you do Vedantic sâdhanâ? I shall help you in that.' 'Sri Ramakrishna replied, 'First let me ask my Mother.' His Mother was the Divine Mother Bhavatarini. He returned after asking Her and said, 'Mother has permitted me to learn Vedanta.' Totapuri had no faith in gods and goddesses and temples etc. He thought that Sri Ramakrishna had some false notions because he was quite young. Sri Ramakrishna practised Vedantic sâdhanâ and it is said that in just three days he achieved nirvikalpa samâdhi which is the culmination 'of Vedantic sâdhanâ. Totapuri was astounded. There Sri Ramakrishna's sâdhanâ reached its 'consummation.

A few words regarding Vedanta need to be told to understand what Sri Ramakrishna learnt from it. Vedanta is a special branch of sâdhanâ by which the aspirant realizes Parabrahman in himself and so his individuality dissolves 'completely. Scriptures say that he who realizes Brahman, himself becomes Brahman. Sri 'Ramakrishna had this realization in just three 'days. Totapuri, after initiating him into Sannyasa, gave a few directions regarding sâdhanâ. 'That much was his lesson in Vedanta. Then he 'remained established in the realization that he 'himself achieved through sâdhanâ. Later many Vedantic sâdhus came to him and he removed whatever shortcomings they had through his 'discussions with them.

It has been already mentioned that Vedanta means a realization where a jiva merges his 'individuality in the Absolute. He comes to 'understand that in his real nature he is one with the Absolute. When Sri Ramakrishna returned to the normal level after being established in this realization, Vedanta was no more a theory or a mere realization to him. He saw that in every jiva and every object there dwelt that Brahman Who is beyond the whole universe, Whom we cannot express by our words and minds. He gave an example--a tree made of wax has branches, flowers and fruits all made of wax. That is to say, there exists only one entity which pervades everything and has assumed various forms. Thus he extended his realization to the entire world. Having realized the Absolute he started feeling the sufferings of all beings in himself and 'became active in removing those sufferings. The result of his sâdhanâ was his understanding that Brahman dwelt in every jiva. It is useless to search for Him outside. Whatever we see is of the nature of Parabrahman. Sarvam khalu idam brahma--this entire visible world is of the nature of Brahman. So, when we are dealing in this world, if we see God everywhere, then we shall feel that we have nothing to do for ourselves and serving others is the aim of our lives. Emphatically he stated this to everybody. When his chief disciple Narendranath accepted this truth in his own life the result was that he could no more remain in nirvikalpa samâdhi. Sri Ramakrishna had told him, 'You will have to do Mother's work.' It meant that he would have to teach all men that truth by which all their problems would be solved and they would go beyond all sufferings. This was the mission of his life. Sri Ramakrishna told Narendranath, 'Who are you to show compassion to any jiva? He dwells in every jiva. So every jiva should be served as Shiva.' Swamiji accepted this teaching of Sri Ramakrishna as the mission of his life and preached it everywhere.

Not only Swamiji, but Sri Ramakrishna's consort Sarada Devi also was guided by her 'husband and had dedicated her life in this 'service. Remaining in the family life she suffered much, yet did good to so many people--being inspired by Sri Ramakrishna. He had told her, 'You will have to work.' She had replied, 'I am a woman, what work can I do?' He said, 'Don't you see how the people of Kolkata are wriggling like helpless worms in slurry? Won't you do anything for them? Shall I alone work to death?' Thus he established a Sangha with the help of Mother Sri Sarada Devi, Swamiji and his other 'renouncing disciples. Vasantavat lokahitam charantah--as the spring season makes the world happy without asking for any return, so the souls who have realized Brahman render welfare to the whole world without caring for any return. Sri Ramakrishna's life, till the last moment, was spent for the welfare of the world. Every moment he endured the sufferings of his disease and even then he engaged himself in the welfare of the world. When he was in sick-bed and unable to talk, someone came to him seeking instructions. The attendants prevented him but Sri Ramakrishna called in the man and made his life blessed by imparting instructions to him. At the last moment of Buddha's life a person had come from afar to seek instructions from him. Attendant Ananda told him, 'You are too late. Buddha is about to enter Parinirvana; he has no more time to 'instruct anybody.' But Buddha told Ananda, 'Bring the person who has come. Let the last breath of Buddha be utilized for liberating a man from bondage.' Likewise, Sri Ramakrishna also gave instructions to one and all till his last moment and tried to break their bondage. Moreover he inspired his spouse and chief disciple Sri Sarada Devi so that the flow of the work for world-welfare may continue.

It should not be assumed that Sri 'Ramakrishna was just a person immersed in 'spiritual moods or a person well versed in 'different religions. Nor should he be treated as merely a Vedantin. It should be remembered that he travelled along all the paths, reflected all the ideals in his own life and declared this 'conclusion--all religions lead men to the same goal and to reach that goal alone is the summum bonum of human life. He always affirmed this truth and he dedicated his own life to this goal. Moreover, he entrusted to the Sangha established by him the responsibility of preserving and 'spreading his ideal. His power and will are acting in a subtle form through the Sangha and through the monks and householder devotees. Swamiji has declared that Sri Ramakrishna will go on acting for a long time in this way.

As Sri Ramakrishna was versatile and all-inclusive, so is the ideal of Vedanta. The union of these two has created a wonderful harmony, the influence of which will be long-lasting in the world. We who are born at the present time are so very close to this ideal that if we be a little conscious we shall feel its impact in our lives and our lives will be blessed. For a long time to come this stream will flow uninterrupted. Before we conclude we remember him who is the source of this stream.