Wednesday, February 18, 2015

Shri Ramakrishna Paramahamsa - Biography, Teaching and Message

You can read What Swami Vivekananda wrote about his Guru - My Master (Sri Sri Ramakrishna Paramahamsa)

In the above article you will see all the details mentioned in this article.

Initial Days of Ramakrishna

Ramakrishna was born on 18 February 1836, in the village of Kamarpukur, in the Hooghly district of West Bengal, into an orthodox brahmin family. His parents were Khudiram Chattopadhyay and Chandramani Devi.

Ramakrishna was educated in the modern education system for 12 years but  rejected that  "bread-winning education" and attended the satsangs of holy men and became well-versed in the Puranas, the Ramayana, the Mahabharata. Ramakrishna used to have trances from the age of six. From his 10th or 11th year on, the trances became common, and by the final years of his life, Ramakrishna's samadhi periods occurred almost daily. Ramakrishna's father died in 1843, after which family responsibilities fell on his elder brother Ramkumar. Ramakrishna spent more  time in household activities and daily worship of the household deities Ramkumar started a Sanskrit school in Calcutta and also served as a priest. Ramakrishna moved to Calcutta in 1852 with Ramkumar.

In 1855 Ramkumar was appointed as the priest of Dakshineswar Kali Temple, built by Rani Rashmoni—a rich lady of Calcutta.  Ramakrishna was assisting  Ramkumar. Ramkumar died in 1856 and Ramakrishna was made the priest of the  temple.

As a priest, Ramakrishna became more immersed in spiritual contemplation. He began to look upon goddess Kali as his mother and the mother of the universe.

Five-year-old Saradamani Mukhopadhyaya was selected as the ideal partner for Ramakrishna and the marriage was solemnised in 1859.  After the marriage, Sarada stayed at Jayrambati, her father's place and joined Ramakrishna in Dakshineswar at her  age of 18.

As a priest Ramakrishna performed the ritual ceremony—the Shodashi Puja–where Sarada Devi was made to sit in the seat of goddess Kali, and worshiped as the Divine mother. Ramakrishna regarded Sarada as the Divine Mother in person, addressing her as the Holy Mother, and it was by this name that she was known to Ramakrishna's disciples.

Formal Spiritual Training of Shri Ramakrishna Paramahamsa

In 1861, Ramakrishna accepted Bhairavi Brahmani, an orange-robed, middle-aged female ascetic, as a teacher. She carried with her the Raghuvir Shila, a stone icon representing Ram and all Vaishnava deities. She was thoroughly conversant with the texts of Gaudiya Vaishnavism and practised Tantra. According to the Bhairavi, Ramakrishna was experiencing phenomena that accompany mahabhava—the supreme attitude of loving devotion towards the divine. The Bhairavi initiated Ramakrishna into Tantra. Tantrism focuses on the worship of shakti and the object of Tantric training is to transcend the barriers between the holy and unholy as a means of achieving liberation and to see all aspects of the natural world as manifestations of the divine shakti. Under her guidance, Ramakrishna went through sixty four major tantric sadhanas which were completed in 1863.  Bhairavi also taught Ramakrishna the kumari-puja, a form of ritual in which the Virgin Goddess is worshiped symbolically in the form of a young girl. Under the tutelage of the Bhairavi, Ramakrishna also learnt Kundalini Yoga. The yogic techniques and the tantra played an important part in the initial spiritual development of Ramakrishna.

The Vaishnava Bhakti tradition has five different moods, referred to as bhavas—different attitudes that a devotee can take up to express his love for God. They are: shanta, the “peaceful attitude”; dasya, the attitude of a servant; sakhya, the attitude of a friend; vatsalya, the attitude of a mother toward her child; and madhura, the attitude of a woman towards her lover.

Ramakrishna practised dasya bhava, during which he worshiped Rama with the attitude of Hanuman,  who is considered to be the ideal devotee and servant of Rama. According to Ramakrishna, towards the end of this sadhana, he had a vision of Sita, the consort of Rama, merging into his body.

In 1864, Ramakrishna practised vatsalya bhava under a Vaishnava guru Jatadhari. During this period, he worshipped a metal image of Ramlala (Rama as a child) in the attitude of a mother. According to Ramakrishna, he could feel the presence of child Rama as a living God in the metal image.

Ramakrishna later engaged in the practice of madhura bhava— the attitude of the Gopis and Radha towards Krishna. During the practise of this bhava, Ramakrishna dressed himself in women's attire for several days and regarded himself as one of the Gopis of Vrindavan.  According to Ramakrishna, towards the end of this sadhana, he attained savikalpa samadhi—vision and union with Krishna.

Ramakrishna visited Nadia, the home of Lord Sri Chaitanya Mahaprabhu and Sri Nityananda Prabhu, the 15th-century founders of Bengali Gaudiya Vaishnava bhakti. According to Ramakrishna, he had an intense vision of two young boys merging into his body. Earlier, in the worship of Kali, he is said to have cultivated the Santa bhava.

In 1865, Ramakrishna was initiated into sannyasa by Totapuri, an itinerant monk who trained Ramakrishna in Advaita Vedanta, the Hindu philosophy which emphasises non-dualism. Totapuri first guided Ramakrishna through the rites of sannyasa—renunciation of all ties to the world. Then he instructed him in the teaching of advaita—that "Brahman alone is real, and the world is illusory; I have no separate existence; I am that Brahman alone." Under the guidance of Totapuri, Ramakrishna reportedly experienced nirvikalpa samadhi, which is considered to be the highest state in spiritual realisation.Totapuri stayed with Ramakrishna for nearly eleven months and instructed him further in the teachings of advaita. Ramakrishna said that this period of nirvikalpa samadhi came to an end when he received a command from the Mother Kali to "remain in Bhavamukha; for the enlightenment of the people". Bhavamukha being a state of existence intermediate between samādhi and normal consciousness.

In 1866, Govinda Roy, a Hindu guru who practised Sufism, initiated Ramakrishna into Islam. Ramakrishna said that he "devoutly repeated the name of Allah, wore a cloth like the Arab Muslims, said their prayer five times daily, and felt disinclined even to see images of the Hindu gods and goddesses, much less worship them—for the Hindu way of thinking had disappeared altogether from my mind." According to Ramakrishna, after three days of practice he had a vision of a "radiant personage with grave countenance and white beard resembling the Prophet and merging with his body".

At the end of 1873 he started the practice of Christianity, when his devotee Shambu Charan Mallik read the Bible to him. Ramakrishna said that for several days he was filled with Christian thoughts and no longer thought of going to the Kali temple. Ramakrishna describes of a vision in which the picture of the Madonna and Child became alive and had a vision in which Jesus merged with his body. In his own room amongst other divine pictures was one of Christ, and he burnt incense before it morning and evening. There was also a picture showing Jesus Christ saving St Peter from drowning in the water.

Influence of Ramakrishna as a Spiritual Teacher

In 1875, Ramakrishna met the influential Brahmo Samaj leader Keshab Chandra Sen. Keshab had accepted Christianity, and had separated from the Adi Brahmo Samaj. Formerly, Keshab had rejected idolatry, but under the influence of Ramakrishna he accepted Hindu polytheism and established the "New Dispensation" (Nava Vidhan) religious movement, based on Ramakrishna's principles—"Worship of God as Mother", "All religions as true" and "Assimilation of Hindu polytheism into Brahmoism". Keshab also publicised Ramakrishna's teachings in the journals of New Dispensation over a period of several years.

Following Keshab, other Brahmos such as Vijaykrishna Goswami started to admire Ramakrishna, propagate his ideals and reorient their socio-religious outlook. Many prominent people of Calcutta—Pratap Chandra Mazumdar, Shivanath Shastri and Trailokyanath Sanyal—began visiting him during this time (1871–1885). Mazumdar wrote the first English biography of Ramakrishna, entitled The Hindu Saint in the Theistic Quarterly Review (1879), which played a vital role in introducing Ramakrishna to Westerners like the German indologist Max Müller. Newspapers reported that Ramakrishna was spreading "Love" and "Devotion" among the educated classes of Calcutta is able to influence youth.

Ramakrishna also had interactions with Debendranath Tagore, the father of Rabindranath Tagore, and Ishwar Chandra Vidyasagar, a renowned social worker. He had also met Swami Dayananda.

Among the Europeans who were influenced by Ramakrishna was Principal Dr. W.W. Hastie of the Scottish Church College, Calcutta. In the course of explaining the word trance in the poem The Excursion by William Wordsworth, Hastie told his students that if they wanted to know its "real meaning", they should go to "Ramakrishna of Dakshineswar." This prompted some of his students, including Narendranath Dutta (who later became Swami Vivekananda), to visit Ramakrishna.

His chief disciples who actively propagated his teaching consisted of:

Grihastas or The householders—Mahendranath Gupta, Girish Chandra Ghosh, Mahendra Lal Sarkar, and Akshay Kumar Sen.

Monastic disciples or the earliest monks of the Ramakrishna order—Narendranath Dutta (Swami Vivekananda), Rakhal Chandra Ghosh (Swami Brahmananda), Kaliprasad Chandra (Swami Abhedananda), Taraknath Ghoshal (Swami Shivananda), Sashibhushan Chakravarty (Swami Ramakrishnananda), Saratchandra Chakravarty (Swami Saradananda), Tulasi Charan Dutta (Swami Nirmalananda), Gangadhar Ghatak (Swami Akhandananda), Hari Prasana (Swami Vijnanananda).

A small group of women disciples including Gauri Ma and Yogin Ma. A few of them were initiated into sanyasa through mantra deeksha. Among the women, Ramakrishna emphasised service to other women rather than tapasya (practice of austerities). Gauri Ma founded the Saradesvari Ashrama at Barrackpur, which was dedicated to the education and uplift of women.

As his name spread, an ever-shifting crowd of all classes and castes visited Ramakrishna. Ramakrishna's primary biographers, describe him as talkative. According to the biographers, for hours Ramakrishna would reminisce about his own eventful spiritual life, tell tales, explain Vedantic doctrines with extremely mundane illustrations, raise questions and answer them himself, crack jokes, sing songs, and mimic the ways of all types of worldly people, keeping the visitors enthralled. In preparation for monastic life, Ramakrishna ordered his monastic disciples to beg their food from door to door without distinction of caste. He gave them the saffron robe, the sign of the Sanyasi, and initiated them with Mantra Deeksha.

Sickness and Death

In the beginning of 1885 Ramakrishna suffered from clergyman's throat, which gradually developed into throat cancer. He was moved to Shyampukur near Calcutta and some of the best physicians of the time, including Dr. Mahendralal Sarkar, were engaged. When his condition aggravated he was relocated to a large garden house at Cossipore on 11 December 1885. Ramakrishna was advised by the doctors to keep the strictest silence, but ignoring their advice, he incessantly conversed with visitors even with sickness. According to traditional accounts, before his death, Ramakrishna transferred his spiritual powers to Vivekananda and reassured Vivekananda of his avataric status. Ramakrishna asked Vivekananda to look after the welfare of the disciples asked him to "teach them" further. Ramakrishna also asked other monastic disciples to look upon Vivekananda as their leader.Ramakrishna's condition gradually worsened and he passed away in the early morning hours of 16 August 1886 at the Cossipore garden house. It was his mahasamadhi. After the death of their master, the monastic disciples led by Vivekananda formed a fellowship at a half-ruined house at Baranagar near the river Ganges, with the financial assistance of the householder disciples. This became the first Math or monastery of the disciples who constituted the first Ramakrishna Order.

The principal source for Ramakrishna's teaching is Mahendranath Gupta's Sri Sri Ramakrishna Kathamrita in Bengali.  The text was published in five volumes from 1902 to 1932. It was based on Gupta's diary notes, and the five volumes document Ramakrishna's life and teachings during the period 1882–1886.

The most popular English translation of the Kathamrita is The Gospel of Sri Ramakrishna by Swami Nikhilananda. Nikhilananda's translation rearranged the scenes in the five volumes of the Kathamrita into a linear sequence.


His spiritual movement  rejected caste distinctions and religious prejudices.

Ramakrishna emphasised God-realisation as the supreme goal of all living beings. Ramakrishna taught that kamini-kanchana is an obstacle to God-realization.  Ramakrishna also cautioned his women disciples against purusa-kanchana ("man and gold"). What it means is the comfort of companions and wealth have to be given up to seek God.

Ramakrishna looked upon the world as Maya and he explained that avidya maya represents dark forces of creation (e.g. sensual desire,selfish actions, evil passions, greed, lust and cruelty), which keep people on lower planes of consciousness. These forces are responsible for human entrapment in the cycle of birth and death, and they must be fought and vanquished. Vidya maya, on the other hand, represents higher forces of creation (e.g. spiritual virtues, selfless action, enlightening qualities, kindness, purity, love, and devotion), which elevate human beings to the higher planes of consciousness.

Ramakrishna practised several religions, including Islam and Christianity, and taught that in spite of the differences, all religions are valid and true and they lead to the same ultimate goal—God. Ramakrishna's taught that jatra jiv tatra Shiv (wherever there is a living being, there is Shiva). His teaching, "Jive daya noy, Shiv gyane jiv seba" (not kindness to living beings, but serving the living being as Shiva Himself) is considered as the inspiration for the philanthropic work carried out by his chief disciple Vivekananda.

Gandhi's Hinduism - Gandhian Hinduism

Monks of Ramakrishna Paramahamsa Order and Their Books

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