Guest Editorial

Ramakrishna of the Heart

SWAMI TYAGANANDA

Teachers from schools and colleges in and around Boston often bring their students to the Vedanta Society on field trips. What occurs during such visits has now become for me a familiar routine. Typically I welcome the group, give them an introductory talk on Vedanta, answer their questions, tell them about the programs offered at the Ashrama, and give them a tour of the place. Sometimes, seeing a picture of Ramakrishna in the room and even before I have had a chance to tell them about him, a student might suddenly point his finger at the picture and ask, ‘Who is he?’ In my earlier years in Boston, this question was jarring to my ears and the fingerpointing was mildly irritating. The question and the gesture no longer irritate me, maybe because I am now older and hopefully more mature. I now feel that strangers are not the only ones who should be asking that question. I should be asking it as well. Students of Ramakrishna’s life and even his devotees may have to ask the same question: Who is he? Similar questions have been asked in the past. Going as far back as the Vedas, we find this question: ‘Who is this Being to whom we make these offerings?’ (Rig-veda, 10.121). Questions like these helped the early spiritual seekers probe deeper into the nature of reality and discover the infinite Being seemingly hidden behind the finite material world. A devotee of Ramakrishna may want to ask: ‘Is the Ramakrishna that appears to me the real Ramakrishna?’ Every great teacher lives in two dimensions: the spiritual and the historical. The spiritual dimension is beyond time, the historical is within the domain of time. When we look at the Ramakrishna of history, it is possible to think of him in terms of the past and the present.

Ramakrishna of the Past Ramakrishna of the past is separated from us by both space and time. The only way to meet him is through books—and there are plenty of them, written and translated in most major languages of the world. The two foundational texts to meet Ramakrishna of the past are his biography written by his disciple Swami Saradananda and the record of his conversations kept by his disciple Mahendra Nath Gupta (better known as simply ‘M’). Reminiscences of Ramakrishna can be found also in the books written by and about his other disciples. Based on the information from all these books, movies and TV serials have been produced, songs have been written, and works

of art have been created. All of these avenues make Ramakrishna of the past accessible to us. We know that Ramakrishna was born in 1836 and spent his childhood in Kamarpukur before moving to Kolkata and worshiping at the Kali Temple in Dakshineswar. We read about his intense spiritual yearning, his first vision of the Divine Mother, his spiritual practices under the guidance of teachers from various traditions, his mystical visions, his pilgrimage to Benares and Vrindaban, the arrival of his disciples, the formation of the spiritual community around him, and his passing in 1886. Ramakrishna’s profound teachings regarding the goal of life and how to attain it make us question our existing assumptions. His affirmation of the harmony of religions and the divinity of the human soul shakes us out of our unconscious biases and prejudices. Even a chance reading of a book about Ramakrishna has opened up for many amongst us a whole new way of understanding the world and our place in it. Ramakrishna of the past educates us, broadens our intellectual horizon, and strengthens our emotional well-being. Nevertheless, he is still a distant figure. We can think about him but we cannot see him. His conversations are captivating—we can read the words and but we cannot hear him. Even his words are now more than a hundred years old, spoken to a group of people about whom we know very little. They heard him there at that time—while we are left stranded here at this time. Even as we feel close to Ramakrishna, time and space keep him way beyond our reach. It’s a span that seems impossible to bridge unless a way can be found to bring the Ramakrishna of the past into the present. Luckily such a way exists.

Ramakrishna of the Present Earnest students of Ramakrishna’s life have found a way to connect with him. Ramakrishna of the past effortlessly moves into the present when we make an effort to live according to his teachings. To understand what he said is one thing, but to live according to that understanding is quite another. It is the ‘living’ of Ramakrishna’s teachings that brings him into the present. We experience deep inner peace and fulfillment when we practice his teachings about the primacy of God in life, the channeling of emotions in the direction of God, the harmony of religious paths, seeing God in all and serving them, and the value of not clinging to the constantly changing, crumbling material world. Memory belongs to the past, but experience always occurs in the present. When the effects of practicing Ramakrishna’s teachings are experienced, Ramakrishna of the past effortlessly moves into the present. His teachings are no longer simply words or ideas that emerge from them. His teachings become somehow more real—making him, in turn, a reality that is not as distant as it appeared earlier. Modifying the way of studying Ramakrishna’s books can also help us bridge the gap between the past and the present. When we read an account of his conversation in Dakshineswar, for instance, we can either see it as a historical narrative or a personal encounter. As a historical narrative, we are merely reading about what Ramakrishna told a group of people sitting around him more than a century ago. With some amount of creative imagination, it is possible for me the reader to insert myself in that crowd. This produces a radical change in how the scene unfolds. Ramakrishna is no longer in the past speaking to them; he magically moves into the present speaking to me! This kind of study is potentially more transformative than doing it the old-fashioned way. The power of Ramakrishna’s life and teachings becomes manifest not only in the lives of individuals but also through organizations that derive their inspiration

from him. The enormous work being done through the worldwide branches of the Ramakrishna Order, for instance, is a standing testimony to Ramakrishna’s power active in a world which no longer has his physical presence. The sick are treated, the hunger are nourished, the grieving are consoled, the homeless are sheltered, and the lost are given a new hope—none of this is possible merely through an organizational structure unless it is animated with a higher power. The power of Ramakrishna operating in the contemporary world brings him from the past into the present. He is not gone, he still is. His power is with us and amongst us. While Ramakrishna’s power can be felt and its tangible effects perceived, Ramakrishna himself somehow still feels out of reach. His presence can be sensed but not seen. The faithful know that he is present, but it is their faith that makes that kind of knowledge possible. Ramakrishna of the present is closer to us than Ramakrishna of the past, but not close enough. In order to see him, he and I need to come even closer. Is that even possible?

Ramakrishna of the Now Thinking of Ramakrishna is an enriching experience and sensing his power operating in the world and in one’s own life is even more rewarding. But nothing comes anywhere close to actually seeing him directly. The Ramakrishna of history cannot really be seen. The Ramakrishna of the past can be known, the Ramakrishna of the present can be sensed, but it is only the Ramakrishna of the heart who can be seen. The Ramakrishna of the heart belongs to the spiritual dimension and transcends both time and space. He is here always. He does not belong to the past, not even to the generic present. He belongs to the immediate present. He is the Ramakrishna of the now. To see the Ramakrishna of the heart, we have to obviously go to the heart. It is not the physiological heart that we go to. There is hardly any space in there to accommodate him. We don’t even go to the other heart which is the seat of emotions. It is true that Ramakrishna’s presence can become quite vivid in that heart, but it is far from stable. Emotions are like tides—they have their highs and their lows. They come and they go. They don’t have enough staying power. The Ramakrishna of the emotional heart plays hide and seek with us. To see Ramakrishna fully and permanently, we need to go to the spiritual heart, the heart which is the home of the Divine. Finding the spiritual heart can take time. The Upanishads speak of the spiritual heart as a cave, deep and inaccessible, where the spirit manifests in a special way. A pure heart and a persevering mind with infinite patience are the only companions that can guide the search for this cave of the heart. Once it is located, it becomes easier to find Ramakrishna there. This happens in the state of deep meditation. When we encounter Ramakrishna in meditation, we don’t think about him anymore, we simply see him. We are not even conscious of his power. When we are in his presence, he is all that remains in our consciousness. Even the idea that ‘I am seeing him’ is not present. The ‘I’ has to vacate the heart in order for Ramakrishna to be revealed. Time comes to a stop. Space is nowhere to be seen. With time and space gone, ‘seeing’ is all that remains. Ramakrishna of the past educates us, Ramakrishna of the present inspires us, but it is only the Ramakrishna of the heart who can free us forever from samsara, the seemingly unending cycle of birth and death. All the three Ramakrishnas are connected, usually in a chronological order. Ramakrishna of the past leads us to Ramakrishna of the present who, in turn, leads us to Ramakrishna of the heart. When that happens, the spiritual life of a Ramakrishna devotee reaches its culmination and fulfillment.

Reminiscences of Sargachhi

SWAMI SUHITANANDA

Conversations with Swami Premeshananda (1884-1967) a disciple of Holy Mother Sri Sarada Devi. (Continued from previous issue. . .)

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Question: The infinite knowledge and infinite power that abide in me have taken the form of incarnation: of Sri Ramakrishna and Holy Mother Sri Sarada Devi, Isn’t that so? Maharaj: Yes, Brahman without attributes has endowed Itself with attributes through maya. But do you perceive that you are that infinite power? Of course you don’t. You see that you are a human being – you also see the incarnation. Again, when you attain knowledge of Brahman, you see that you had never been, and similarly, incarnations too are untrue. But so long as you think you are this body, and then pray, He responds and helps you. The fact is that when we pray, our mental powers increase and we feel that there is somebody behind us; and this itself increases our capacity for self-effort. Hanuman Singh’s victory came about this way. 1 Take the case of two students who are equally intelligent, hardworking, and have equal opportunities. One of them works hard throughout the year and then prays to God before the examination; –he will perform well in the exam. However, if the other boy who has not at all studied the whole year, calls upon God just before the exams, it will not help him to do well in the exam. If you don’t put to good use the power that you have up to the last dot, nothing comes out of prayer. Question: Often I have two ideas about the same thing, and I and don’t know which is good and which is bad. What if I lean towards the bad path, reasoning that it is the better choice? Maharaj: In such a state of the mind you should chant the name of the Lord and pray to Him, saying, ‘You make me do whatever is right.’ By thus thinking of the divine, the mind becomes quiet and pure. Then it will be inclined to do the right thing. The sannyasins write on every occasion, ‘By the grace of Sri Ramakrishna and Holy Mother’! A householder may also write like that. The President of the Order writes like that, too, but that is because he has to teach ten thousand disciples. Of course you can write that way in special cases. Suppose all of a sudden there is a good conjunction of circumstances.

1) Narrated by Sri Ramakrishna in The Gospel of Sri Ramakrishna: ‘At one time two men were engaged to wrestle. One of them was Hanuman Singh and the other a Mussalman from the Punjab. The Mussalman was a strong, stout man. He had eaten lustily of butter and meat for fifteen days before the day of the wrestling match, and even on that day. All thought he would be the victor. Hanuman Singh, on the other hand, clad in a dirty cloth, had eaten sparingly for some days before the day of the match and devoted himself to repeating the holy name of Mahavir. On the day of the match he observed a complete fast. All thought that he would surely be defeated. But it was he who won, while the man who had feasted for fifteen days lost the fight.’ – Recording from 23 March 1884

Then a sannyasin can say that it is due to the grace of God. But to mention the grace of God in every sentence and at every step – how can you do that? Question: What was the relationship between Sri Ramakrishna, Holy Mother, and Swami Vivekananda?

Maharaj: Have you heard about kayavyuha? This is where a yogi simultaneously assumes multiple bodies to exhaust his prarabdha karma (the effects of earlier acts which have started materialising). For instance, in one body he becomes a yogi, in another a king, in still another he does japa. In the same way, Sri Ramakrishna, Holy Mother and Swamiji are three bodies of the same entity. They are working in three ways through three bodies. Mother tells Saradanandaji, ‘Are Sri Ramakrishna and I different?’ When a disciple worships Swamiji, Baburam Maharaj tells Swamiji, ‘Are you and Sri Ramakrishna different?’ Mother has seen Sri Ramakrishna entering into Swamiji. This verily is the idea of a Trinity. Question: Why did Swamiji go to Pavhari Baba?

Maharaj: Swamiji wanted to stay in the nirvikalpa state. But Sri Ramakrishna used to restrain him to a lower level. Pavhari Baba used to stay in samadhi for thirteen days at a stretch. This tempted Swamiji to go to him, [and be initiated by him]. But then, Swamiji had the vision of Sri Ramakrishna for twenty-one days [and he understood that his wish did not have the approval of Sri Ramakrishna; it also turned out that Pavhari Baba himself wanted to learn from Swamiji]. Later on he realised that Sri Ramakrishna is the greatest yogi. Finally, he found that Pavhari Baba himself wanted to extract divine knowledge from him. Question: Why did Trailanga Swami live up to the age of two hundred and fifty years?

Swami Premeshananda

Maharaj: The body fell as soon as his prarabdha was exhausted.

See, I have been thinking of telling you something. At the time of serving me, you mentally do your ishta-mantra japa. I entreat Mother: ‘Mother, please look after those who serve me, whatever state they may be in.’ Serve me with desire. Say to Mother: ‘Mother! I am serving your son; please give me knowledge and devotion.’ If you serve me while consciously regarding me as Mother’s son, you will be thinking about Mother, and this will do you good. Serving me will be beneficial to you only if you serve me in this way—i.e., thinking of me as Mother’s son. Otherwise, what is the difference between me and a dog? Question: We have been thinking of making a journey to Jayrambati on foot. Is that a good idea? Maharaj: Certainly. Collect information about the route right from now. Which route will be convenient, which village will come after which, in which village you can stop for a night –collect all such details. (To be continued. . .)

Sri Ramakrishna Math (A Branch of Ramakrishna Math & Ramakrishna Mission, Belur Math) Puranattukara P.O., Thrissur-680 551, Kerala. Phone Office: 0487-2307719; 082817 82193; 095261 72929 E-mail: thrissur@rkmm.org; thrissur.publication@rkmm.org Web.: www.rkmthrissur.org

Appeal for Financial Help for Constructing ‘Publication & Research Centre’ at Sri Ramakrishna Math, Thrissur, Kerala. Namaste. ‘Sri Ramakrishna Math’ situated at Puranattukara near Thrissur city in Kerala is a branch of ‘Ramakrishna Math & Ramakrishna Mission’. Established as early as 1927 with a Gurukulam (hostel) for educating the poor Harijan children of the locality, this branch of the Ramakrishna Movement has since been tirelessly serving the society in a number of areas including value education, healthcare, propagation of Dharma, publication of Vedantic texts and spiritual ministration. The Publication Dept. of this Math has published 300-odd books. By its unique service of decades, this Publishing House has contributed to the material and spiritual progress of the society. Although it has developed over the years, its infrastructure has not developed in line with the increase in the volume of work and the Dept. now works under spatial constraints. It is under these circumstances that we plan to build a 4-storeyed ‘Publication and Research Centre’, estimated to cost Rs. 6 crores. The new building will house the Publication Godown, Despatch Office, Publications Office (Books Section), Prabuddhakeralam Magazine Office, Public Library, Research Section, Living Rooms for Monks and Guests etc. So, we request our devotees and well-wishers to make generous contributions to realize this unique project. I am fully sure that this project will contribute greatly to the welfare of society for decades to come. We will be greatly thankful to you if you could contribute even partially. Your donations may be sent as DD/Cheque in the name of ‘Sri Ramakrishna Math’ or transferred to our bank account: A/c Name: SRI RAMAKRISHNA MATH; SB A/c Number: 6711843752; Bank Name: Kotak Mahindra Bank; Branch Name: Thrissur; IFS Code: KKBK0000596. All donations are exempt from income tax under section 80-G of the I.T. Act. Thanking you in anticipation, Yours sincerely and affectionately, Swami Sadbhavananda Adhyaksha

Just Read the Gospel

SWAMI MEDHASANANDA

Once Swami Brahmananda, one of the foremost disciples of Sri Ramakrishna, was visiting a remote place in Bengal. While he was waiting for a train at a station, among those who came to see him off was a young devotee and his sister. Suddenly the devotee said to Swami Brahmananda, ‘Maharaj, this is my sister, and she has not had a chance to meet you before. Will you please give her some advice?’ Brahmanandaji then told the girl, ‘My child, there is very little time now to give you detailed instructions; just read The Gospel of Sri Ramakrishna. Whatever is necessary for your spiritual life and mental peace you will find in the Gospel.’

The Original Title of The Gospel written in Bengali

The Gospel of Sri Ramakrishna in English was originally written in Bengali and titled Sri Sri Ramakrishna Kathamrita. This Bengali title is very suggestive as it means ‘The Nectar-like-words of Sri Ramakrishna’. Nectar is an elixir, drinking which one becomes immortal. Similarly, by studying the words of Sri Ramakrishna, the celebrated mystic of modern India, one becomes immortal; of course not in the physical sense but in the spiritual sense. Such study will remove all sufferings, doubts, fears, and anxieties from which modern people often suffer. It will fortify them with courage, strength, and wisdom, and enable them to face the challenges of life successfully, and at the same time attain inner joy and peace.

The Method of Studying The Gospel

The study of The Gospel of Sri Ramakrishna does not mean mere reading but understanding, remembering, and then putting those words of nectar into practice. Though the words of Sri Ramakrishna appear to be simple and easy to understand, they are deep and profound. This is a book which should not be read quickly and then tucked away after one reading. It should be studied slowly, thoughtfully, and repeatedly in the backdrop of one’s own life experiences, and then put into practice as far as possible.

If studied in this way, The Gospel of Sri Ramakrishna will bring not only new light to our understanding of life every time we read it, it will also give us many practical hints on how to lead a life of values, both moral and spiritual, bringing into it a new understanding of the Self, of the world and of God. Thus, the study of The Gospel of Sri Ramakrishna becomes profitable as it transforms one’s life slowly but surely without one even being aware of it.

Advent of Sri Ramakrishna in the Modern Age

The teachings of great spiritual masters like Sri Krishna, Buddha, Christ and Mohammed have no doubt eternal values, but such masters were born in ages past, and since then societies have changed drastically. The obvious question is, how these teachings delivered in the context of the societies of their times can be practiced today. The

answer can be found in The Gospel of Sri Ramakrishna, as Sri Ramakrishna was born in the modern age and was aware of the various problems of modern life. He offers valuable and practical suggestions on life and on spiritual practices. Thus, devotees of religions other than Hinduism, and followers of prophets other than Sri Ramakrishna, also find the study of The Gospel of Sri Ramakrishna very beneficial. There are cases which show Christian devotees who had lost interest in the study of the Bible, having their faith in it restored and developing a better understanding of Jesus in the light of The Gospel of Sri Ramakrishna.

Authentic Record of The Gospel ‘M’, or Mahendra Nath Gupta the author of The Gospel of Sri Ramakrishna [henceforth The Gospel] meticulously maintained diaries, a habit which he had developed over many years. In these diaries he recorded the outline of what he had seen and heard when he met the Master. The Gospel was written on the basis of these diary notes. Thus the unique feature of The Gospel is that for the first time in the history of hagiography the words of a spiritual master of the level of Jesus and Buddha have been faithfully recorded in his very lifetime, and also authenticated by others around the prophet. The Gospel is validated by Sri Sarada Devi, the spiritual consort of Sri Ramakrishna, and other direct disciples of the Master who were constant companions of the Master and thus knew him well. The task of recording The Gospel for posterity seemed to be assigned to ‘M’ by Sri Ramakrishna himself, and the study of “M’s” biography shows that he prepared himself over a long period to be able to accomplish this great task successfully. This enabled ‘M’ to leave behind a huge treasure-house of spiritual gems in the form of The Gospel for the benefit of successive generations of spiritual aspirants and afflicted souls around the world. This immortalised M even as by recording the Gospel of Jesus, Matthew, Mark, Luke and John became immortal.

Scenario of Sri Ramakrishna’s Message ‘M’ not only recorded the dialogues of the Master faithfully, but also presented these dialogues in the backdrop of the time, the Master’s mood, persons around him, the natural surroundings such as the flow of the Ganga with its murmuring sound, the scents and colours of flower gardens, gentle breeze in the pine grove, or the sonorous sound of the temple bells –all of which create an ethereal atmosphere.

The descriptions of the Master’s surroundings in The Gospel are so vivid and so lively that they help the readers to visualise the whole scene with the Master occupying the centre stage. ‘M’ later confided that he purposely gave all these details of the surroundings of Sri Ramakrishna, so that the devotees could later visualise him during their meditation, which would help them in their spiritual practice. While presenting the words of the Master, ‘M’ checked the temptation of focusing also on himself or trying to give any interpretation of Sri Ramakrishna’s words. Though he has made some suggestive comments in the form of questions, he has completely hidden himself in The Gospel, and focused only on Sri Ramakrishna; this fact impressed Swami Vivekananda and drew his appreciation. But ‘M’ did not hide the Master disapproving some of M’s ways of thinking and behaviour, or the Master ridiculing or chiding him severely whenever he faltered. When the Master criticized, from the highest standpoint of morality and spirituality, the actions of some prominent people of the day, ‘M’ courageously incorporated them in The Gospel without bothering how the admirers of those personalities would react.

Different Moods of Sri Ramakrishna Another feature of The Gospel is that unlike other books presenting the great teachers, it exhibits the different moods of Sri Ramakrishna. Sometimes he is seen conversing, explaining abstruse philosophy through stories, anecdotes, and examples from day to day life; or singing and dancing; or cutting jokes and making the listeners laugh with his mimicry. The next moment some suggestive holy words or songs draws him into deep communion with God through samadhi, and he becomes totally oblivious of his environs; a complete silence reigns then with all eyes fixed on him in sheer amazement. All this happens with such spontaneity that no one has any idea how it happens or when it may happen again. Not only in Dakshineswar, whenever Sri Ramakrishna visited other places in Calcutta, he would create the same ambience around him, making spirituality palpable and bliss overflowing, converting the place into a mart of joy. If The Gospel is read with deep absorption, one is suddenly transported into the congregation, listening to the Master intently, watching him in all of his moods, enjoying and finally being lost in him. This is the reason why the study of The Gospel never becomes boring.

Sri Ramakrishna’s Constant God Consciousness

Once some of the direct disciples of Sri Ramakrishna including Swami Saradananda, Swami Shivananda and ‘M’ were asked what was the most important characteristic of Sri Ramakrishna’s personality. Their answer was – his God Consciousness from which he would not deviate for a single moment. Devotees find mention of Nirvikalpa and Savikalpa Samadhi only in scriptures, and of the Mahabhava in the Vaishnava literature. Having these highest types of spiritual experiences even once is the rarest of the rare happening even for very spiritually advanced souls. What is really amazing is that even in the modern age of skepticism and materialism, The Gospel documents Sri Ramakrishna’s experiences of samadhi and bhava not just once or twice, but sometimes many times in a single day. This shows the exceptional spiritual heights of Sri Ramakrishna and also substantiates the truths about God contained in different scriptures of the world, for, his life was a living demonstration of various spiritual states and experiences mentioned in them.

In Sri Ramakrishna Everyone is Fulfilled The Gospel notes that among Sri Ramakrishna’s listeners were all types of people: men and women, young and old, monks and house holders, the uneducated and the scholars, common men and celebrities, people of all professions, saints and sinners, materialists and agnostics, and devotees of different sects of Hinduism and of other religions. Most of them came with some lacuna and Sri Ramakrishna fulfilled them, made them whole as Jesus did to his devotees. Sri Ramakrishna accomplished this not by performing any miracles, but by his simple words loaded with spiritual wisdom.

Sri Ramakrishna’s Characteristics as a Spiritual Master

Sri Ramakrishna who was born a poor villager, had no formal education and was later employed as a temple priest with no charisma. Then what was it that drew so many people to Sri Ramakrishna and filled them with joy, peace, and hope? It was Sri Ramakrishna’s realisation of the supreme Reality through different paths; it was a realisation that even surpassed the spiritual experiences of the sages documented in the scriptures. He was familiar with every aspect of these spiritual paths and could easily identify the problems confronted by spiritual seekers of all types and

give effective solutions for them. Practitioners of various religious paths also found the fullest manifestations of their respective ideals in Sri Ramakrishna. His ability to harmonise apparently conflicting philosophical ideas and religious practices, his catholicity, deep compassion for the afflicted, positive attitude, keen observations, special skill in driving home a point using examples with appropriate gestures, his deep understanding of human nature, and instructing each devotee according to his background, were the aspects behind his successful spiritual ministration. Again his utmost simplicity, childlike nature, complete ego-less-ness, extreme renunciation, purity, truthfulness, love of fun, sweet voice, charming singing and dance along with the sweetest smile that no photograph could capture, made him a unique and attractive teacher. He was, indeed, all sweetness and also an embodiment of pure joy which he would distribute freely among his visitors.

Sri Ramakrishna: An Incarnation of God Sri Ramakrishna’s spiritual message, though delivered in a particular frame of time and place are eternal, they are as vast as the sky and as deep as any ocean; they combine both faith and rationality. They are individualistic, yet universal and harmonistic, simple yet profound. Nevertheless, the aforesaid qualities cannot completely explain the tremendous attraction of Sri Ramakrishna and his profound impact on his listeners unless a special manifestation of divinity, as was the case with Krishna, Buddha or Jesus, is also recognised in Sri Ramakrishna. Sri Ramakrishna was not only a sage or a celebrated spiritual master, he was one of the incarnations of God, whose birth and death are not bound by the laws of karma, and who takes birth once in a while, out of deep compassion for the suffering humanity, to lead them on the path of joy, peace, wisdom, and freedom. Moreover, the impact of Sri Ramakrishna is being felt now not only in the spiritual field but also in the contemporary society and culture. Consequently, The Gospel which records Sri Ramakrishna’s various spiritual moods and instructions, is now ranked in the same category as the Vedas, Bible and Koran.

Main Teachings of Sri Ramakrishna The following are the main teachings of Sri Ramakrishna which we often come across in The Gospel: v Realisation of the Self or God, which is basically the same, is the goal of life. v Supreme bliss and wisdom is impossible without such a realisation, because God/Atman is the only source of such bliss and wisdom. v For such realisation one needs attachment to God and detachment from worldly things; unless one gives up lesser, temporary things, one cannot get higher and eternal things. v Though self-effort is very important for spiritual realisation, finally, it depends on the grace of God. v While for monks both inner and outer renunciation is necessary, for householders inner or mental renunciation, or giving up attachment to the world is required. v To achieve detachment one needs to practice discrimination between the eternal and the non-eternal. v It is not enough to read or hear about God, one must do spiritual practices regularly and sincerely and with sincere yearning for God. v God is limitless; we should not limit Him. v As many faiths so many paths. v Each should wholeheartedly follow his/ her own religion, and respect the religions of others.

v The two important practices for householders are occasional solitary living for practicing spiritual disciplines, and holy company. v God incarnates as a human being to show people the path of eternal joy and wisdom and liberate them. v These are the four paths of realisation: Jnana (Knowledge) Karma (Selfless Work), Bhakti (Devotion) and Yoga (Meditation). And the fifth path is the harmonisation of all those Yogas. One should follow these paths according to one’s ability and aptitude.

Some Common Criticisms Repetitions in the Gospel

One common criticism against The Gospel of Sri Ramakrishna is that there are too many repetitions in it. Could that not have been avoided to make reading smoother? When this issue was raised before ‘M’, he justified it saying that if some of the Master’s words were omitted to avoid repetition, it would have affected the flow of his dialogue. Secondly, the same utterances assume different meanings when made to different people or groups in differing contexts. Furthermore, spiritual truths are so subtle and so very contrary to our common experiences that they require repeated explanation. Also, as our attachment to worldly things and hankering for sense enjoyments are very strong and deep, and consequently, our motivation for spiritual practices is very minimal, listening to repeated words of spiritual wisdom is absolutely necessary for most of us; it will reduce the powerful worldly samskaras deep within us, and form new spiritual samskaras.

Woman and Gold One often comes across in The Gospel references to ‘woman and gold’ – kaminikanchana in the original Bengali. It actually means ‘lust and greed’ about which Sri Ramakrishna was very critical and wanted his devotees to shun. This might baffle those who are reading The Gospel for the first time. Are women really so bad? If not, why was the Master so critical of women? Did he abhor them and instruct others to do so, too? No, it is far from it. First of all, it should be remembered that Sri Ramakrishna had a deep respect for women: his chosen deity was a Goddess; one of his spiritual teachers was a woman; he treated his wife with love and respect and once literally worshipped her; and he always received with honour women who came to meet him. In fact, he looked upon all women, irrespective of their age or character, as the living embodiments of the Divine Mother. Secondly, his frequent advice to be careful about the company one keeps was given to spiritual seekers who were to practice purity of body and mind as the foundation of their spiritual lives. Sri Ramakrishna, like other spiritual masters of the world, firmly believed that indiscriminate mixing with people of the opposite sex would be detrimental to a devotee’s practice of purity, and thus affect one’s spiritual life. Thirdly, ‘M’ recorded in The Gospel, with a few exceptions, only those sessions with Sri Ramakrishna in which men were present. As per the social customs of that time, women did not mingle with men at gatherings. Hence we find Sri Ramakrishna advising men to avoid the company of women for the reasons stated above until their spiritual lives had matured. Similarly, when women devotees met Sri Ramakrishna separately, he would also caution them about the company of men; this has been testified to by the reminiscences of the Master’s lady devotees.

Impact of The Gospel of Sri Ramakrishna As regards the impact of The Gospel, it is too early to make any definite assessment because it has been only a little more than

getting solace and peace from The Gospel. They discover new meaning of life and find the right direction when they get confused and lose their way along the path. They find important hints from The Gospel on how to lead an ideal householders’ life and invaluable advice on how to grow spiritually. There are also many who, upon reading The Gospel, have been dedicating their lives to the sole purpose of God Realisation and service to humanity, renouncing hearth and home. Thus, The Gospel has been evidenced to be an active and transforming force in the lives of multitudes of people, the number of whom is steadily growing with the passage of time.

Sri Ramakrishna singing and dancing Artist: P. Purushothama Karanth, Mangaluru

one hundred years since its first publication in Bengali. But even within this short period it is being observed that thousands of people around the world, irrespective of faith, are

Auxiliaries to the Study of The Gospel

However, for a better understanding of Sri Ramakrishna and his utterances in a broader perspective, in addition to the study of The Gospel one should also read The Life of Sri Ramakrishna written by Swami Saradananda which explains the unique life and teachings of the Master, and the works of Swami Vivekananda which throws light on how the Master’s teachings can be put into practice in both one’s individual life and in social life in this modern age. Without this additional reading one may not understand the profundity of Sri Ramakrishna’s message in The Gospel, nor can one understand the rationale of such messages and how the teachings can be practiced.

Saiva Religion and Philosophy: A Glimpse

DR. R. GOPALAKRISHNAN

Kapalishwarar Temple, Mylapore, Chennai

Modernity has brought with it tremendous restlessness and sufferings. This article attempts to draw attention as to how these ordeals can be overcome through the teachings of the Saiva religion and philosophy, especially of the Tamil origin called Saiva Siddhanta. The twelve Thirumuraigal—the canonical literature of Saiva Siddhanta deal with the devotional outpourings of the saints and they implicitly or explicitly refer to Siva the Lord, human nature and the pernicious nature of the world.The saints with their philosophical bent of mind, and firm devotion to Lord Shiva uniformly declare that human life is noble and should be deeply respected for it gives us the opportunity to work out our salvation. It is a rare opportunity given by the gracious God to break out of the ordeals of the transmigratory existence and move towards His province. According to Saiva Siddhanta Lord Siva has neither name nor form. But is honoured with thousands of names, and He assumes innumerable forms to be adored by His devotees. He is called Pati, the Supreme Lord, who is not affected by Pasa, the three impurities which actually cling fast to the Pasu or human soul. Besides the spiritual training and religious austerities, it is really Pati who rescues the qualified souls from becoming victims of the evil influence of the impurities. The soul or Pasu becomes the centrifugal element both in the states of bondage and release and hence the entire gamut of Saiva Religion and philosophy is seriously concerned with the soul. The existence of man is viewed from two perspectives: 1) Man in his tantalised condition, and 2) Man in his state of poise. The first state refers to the life of selfcentredness which is fully conditioned by the senses and the mind, and wherein man prefers material comforts and treats things having lower values as the summum bonum of life. Since man’s reason becomes the handmaid of his passions, he is tantalised between dualities like virtue and vice, good and bad, beauty and ugly, and clarity and confusion. This type of duality persists as long as man is under the sway of an assertive and possessive ego. This dark evil known as anavam or root evil,

brings forth selfishness and converts karma and maya, which are originally beneficial to the soul, to become bondages. Unless egotism is erased, argues the Siddhantin, no emancipation is possible to the agonised souls. For, this root evil, called mula mala, deludes the pure souls by diverting them away from spiritual pursuits and making them forget the very purpose of taking birth. Thiruvunthiyar, a Saiva philosophical treatise, characteristically remarks: ‘The self, because of the impurities –anavam, karmam and mayai (maya)—is sterile, self-centred and world-centred. Instead of drinking the nectar of divine knowledge and love that is hidden in their very being, people drink the deluding toddy-like mayai; that is to say, they enjoy the objects of the phenomenal world provided by mayai.’ 1 The existence of anavam is established through a negative method. If there was no such thing called anavam, there would be nothing to obstruct the intelligence of the souls and they never would taste the hindrances caused by the bonds and would not be subjected to sorrows and births. They would revel for ever as infinite intelligence, and finitude would be unknown and unknowable to them. They would always exist similar to God as omniscient, omnipresent and omnipotent beings. Selfishness and self-deception can be effaced only when we invoke the blessings of the Lord and are reverential towards the Lord and His devotees; according to Saiva Siddhanta there is not much difference between a staunch devotee and the Lord. The devotional poetry and the illustrious life of the Shaiva saints presents the different means for liberation. The moment the senses, and ‘I’ and ‘mine’ are annihilated, self-centred actions become God-centred, and mayai or craving for material pleasures will become like ‘eyes are opened but blind to the objects’. All the limbs of the body and the consciousness, when turned away from the ensnaring attractions of the world, are directed towards the adoration of the Lord in all sincerity as ordained in the scriptures. Sivagrayogin, who has written a number of books on Saiva Siddhanta, argues that ‘since the soul is eternal and pervasive, its attributes also must be eternal and pervasive. If we find that the soul’s intelligence manifests sometimes and not at other times, if we find it parviscient, these conditions must be due to an external factor; and that factor is anava.’ 2 To put it more precisely, the impurities obstruct the omniscience of the souls, limit their pervasiveness and make them prefer mundane enjoyment. The second state indicates a kind of unique experience wherein the aspirant enjoys the unalloyed bliss of the Lord and becomes a member in the spiritual commonwealth. He becomes overwhelmed with joy, is immersed in divine ecstasy and attains a state of tranquillity. As the impediments caused by the three impurities and the overpowering of the senses and the mind are curtailed, the soul easily enters into the region of Shiva, goes near the Lord, receives His manifested form and attains wisdom which will lead to a path of no return. The doctrinal expositions in Saivism explicitly elucidates the means by which one can overcome bondage and rest in rapture; these means are the path of true service, the path of absolute devotion, the path of meditation through yogic propensities, and the path of blissful wisdom. A sincere devotee of Lord Shiva is to seriously engage in devotion and systematically pursue the path of perfection.

24 The Vedanta Kesari March 2019 The eighth canto of Sivajnanabotham, a grand philosophical work by Meykandar, aptly illustrates that as a result of three kinds of religious austerities—cariyai, kiriyai and yogam—the primal indwelling intelligence of all souls (Isvara- Chit-Shakti) manifests as the spiritual preceptor to bring ashore the souls drowning in the whirlpool of worldly affairs. The prime Guru instructs the devout souls that they have been wandering in the company of the hunters like five senses and have forgotten their own brilliant state. The purified souls realize their stupendous position in the proximity of Shiva and at once detach themselves from the senses. In an inseparable union like the water absorbed by the red hot iron they reach the sacred feet of the gracious master and eternally enjoy His everlasting company. Again, in the Saivite tradition it is construed that Siva is known as always accompanied by His Shakti, His inseparable grace, like the sun and its rays. Shakti is the activating force in every soul which paves the way for perfection. Sri Manickavacakar in his famous Thiruvacakam points out the role of Siva’s grace in redeeming the souls from bondage: picturesquely portrays the variety of forms assumed by Shiva out of His bounteous grace and includes them into His fold after causing them trials and tribulations. The devotees too acknowledge their indebtedness for the patronising attitude of Lord Siva in extending His grace and for an everlasting communion with delightful joyous enjoyment. Saiva Siddhanta maintains that Lord Shiva, the very embodiment of grace dwells in the hearttemple of those who contemplate on Him. Shiva, Pati, the formless Absolute enshrines in the temples as form-formless (linga) aspect and takes several forms to liberate His devotees. He stoops to conquer the fervent souls and succeeds in His earnest endeavour provided the saints concerned live up to the expectations of saintliness. The spiritually elevated people venerate fellow devotees and obey their commandments and hence they become the recipients of the grace of Shiva. According to Sivajnana Siddhiyar, ‘they love not God, who loves not His devotees; they love not others, neither do they themselves. What is good of talking about such senseless corpses? Leave off their company as their union will lead you again into births and deaths. Seek in love God’s true devotees, taking their wishes as commands, speak humbly, and stand steadfast according to their gracious directions, and worship and bow to them and delight and dance.’ 4 The saints form a spiritual federation in which equality, freedom, and fraternity, in true sense of the terms prevail. If these qualities are properly adhered to, then in the world-community level, no hatred will prevail. Saiva Siddhanta considers Shiva and His ardent admirers on equal footing. In the fellowship of devotees only unstinted and unswerving affection prevail and no resentments. A true Saiva devotee is a sacred symbol of the living manifestation (mobile (Continued on page 40...) “ ” A true devotee of Shiva has to consider Him as the master, father, friend and preceptor to whom the devotee has to move like a slave, son, friend and disciple. Here both divinity and humanity are fused together in establishing a harmonious sacred relationship. The Periyapuranam, a Saiva hagiology, With those that knew not right or good—men ignorant—I wandered The First, the Primal Lord Himself three-fold pollution caused to cease; Even me He took as something worth—like dog in sumptuous litter born! It was thus the mother gave me grace; O Rapture! Who so blest as I? 3