Sri Ramakrishna- all about him:

Sri Ramakrishna Paramahansa (born on 18 February 1836 in Kamarpukur, West Bengal and died on August 16, 1886 in Calcutta), whose name was Gadadhar Chattopadhyay was a Bengali mystic whom many Hindus consider an avatara or divine incarnation. From 1856 he served as a priest of a temple of the goddess Kali and received instruction to achieve enlightenment. Ramakrishna had his first spiritual ecstasy at the age of six. For twelve years he practiced spiritual exercises under the guidance of teachers of the most diverse inspirations and religious orientations, including Christianity and Islam. Sri Ramakrishna also immersed himself in the disciplines of advaita vedanta, realizing the Absolute without form.

He affirmed that for each one of these ways he had attained enlightenment ( samadhi ), by which he affirmed that the followers of all religions could achieve the experience of the “Ultimate Reality”, if his surrender to God was intense enough. Ramakrishna Paramahansa was married to Sarada Devi . Sarada Devi was 5 years old and Ramakrishna 23. After the marriage, Sarada Devi stayed with her parents until she was 18 years old, when she met with Ramakrishna. After the marriage, Ramakrishna saw his wife again only when she was 14 years old and he gave her meditation techniques. When they finally met, Ramakrishna lived practically like a monk, so the marriage was never consummated.

For Ramakrishna, Sarada Devi was the Goddess and he praised her as such. Ramakrishna continued his work as a priest in the temple after his marriage. Eventually he was initiated into Tantrism by his teacher Bhairavi Brahmani. Ramakrishna learned the different sadhanas to control his mind. Then he tried the Vaisnava religion. Around 1864 he met the Vaisnava guru Jatadhari, who taught him the Vaishnava sadhanas. By then he visited the holy places of the district of Nadia, in Bengal, the same places where Chaytania and Nityananda were born. On that occasion he said that he had the vision of two children entering his body. Since then he said that he had developed devotion in the form of Kali’s son.

Then he formally started as a monk for Tota Puri, an itinerant monk who used to walk naked. For 11 months he learned the Vedvanta with him and later he was able to access Nirvikalpa Samadhi. Ramakrishna also tested the faith of Islam when he met the guru Govinda Roy in 1896, which in addition to Hinduism also practiced Sufism. During this time of his life, Ramakrishna dressed like a Muslim and said that after some time he had visions of the Prophet.

Finally, he tried Christianity when Shambu Charan Mallik read the Bible for him. After some time of practicing Christianity, Ramakrishna had a vision of Jesus and his mother. The fame of Ramakrishna transcended and he began to have disciples. Among them stood out their monastic disciples Swami Vivekananda and Swami Brahmananda, who later founded the Ramakrishna Mission.

Sri Ramakrishna and his life:

Gospel of Sri Ramakrishna offered here for the first time in a comprehensive manner. This is an initiative of the revered founder of our institution, Swami Vijayawada; For many years  before his physical disappearance he harbored the longing to see  this great spiritual message spread in the Hispanic world, and he encouraged us with patience and wise advice to prepare  the work, now concluded in its first stage under the supervision of our current  Spiritual Director.

Any system that weakens the mind and makes us superstitious, discouraged and that makes us desire all sorts of senseless impossibilities, mysteries, and advice, is not to my liking because its effects are dangerous. Such systems never contribute any good; they create a morbid mind, weakening it and weakening it to such an extent that with the passage of time, it becomes almost impossible to accept the Truth or to live according to it. Force, therefore, is the most necessary requirement. Strength is the remedy for the disease of the world.

What you do externally through your struggle may be important, but what you do internally, that is, in relation to your character and personality, is even more relevant. That is why it is essential that you continue fighting even when you have achieved what you desired. An eventual failure is not a reason for the withdrawal. In this case, Narendra also went on a pilgrimage repeatedly, but his obligations to his young classmates brought him again and again, thus curtailing his desire to travel throughout India. Finally, in 1890, he left once more with the firm intention of not returning until reaching the highest Knowledge.

As a mendicant monk, with another name not to be recognized, living on alms and with barely enough, Narendra went, as a first destination, towards the Himalayas, with the intention of immersing himself in meditation. Despite Narendra’s initial intention to get away from the public light, his destiny in this life was not that of a contemplative meditator in a cave. Moreover, his pilgrimages were plagued by vicissitudes, illnesses, ups and downs and deep mystical experiences. As a mendicant monk, he traveled throughout India, teaching, and learning, knowing the essence of an immense and multiform land.

What did he want?

  • To teach men that the purpose of human life is to expand, through personal effort, our limited mortal consciousness, until they become identified with the Divine Consciousness. To establish for this purpose temples of Self-Realization Fellowship throughout the world, destined for communion with God and to encourage men to erect individual temples to the Lord, both in their homes and in their own hearts.
  • Reveal the complete harmony, the basic unity existing between the teachings of Christianity and those of yoga, as originally expressed by Jesus Christ and by Bhagavan Krishna respectively; and demonstrate that the truths contained in these teachings constitute the scientific foundations common to all true religion.

When he returned from his long pilgrimage, he was no longer Narendra, but Swami Vivekananda, the holy philosopher who made Hinduism known in the West.

Sri Ramakrishna’s teachings

Get up and start again

No one can say that he has never experienced failures in life. Life means ups and downs: sometimes you are high and sometimes you are down – never in the same. The essential thing is that you must fight all the time, whatever the results may be. You have to continue your fight even after a triumph because it is always possible to perfect the success obtained. Always try to do something better and never say you have done enough. There is nothing better than triumph.

Even if you fail repeatedly, you must continue fighting until the last breath. The Gita teaches that we should work without worrying about the reward: the work itself is your reward and there is no other to look for. Any eventual reward will be merely incidental. The reward is an incentive, but it can be revealed as illusory and can even discourage later efforts. That’s why work is more important than reward.

Take care of the media that the end will take care of itself.” That is, give the best of you: that is the only thing you can do and it is also the only secret to success. The fact of making the most effort is not a guarantee of success. We also learn in the Gita that we should not work carried away by any illusion as to the results of our efforts. It may happen that success does not come, despite everything you have done; even so, you must continue to fight, for that is how your inner strength develops, and this is much more relevant than what you longed to win externally. What counts is the experience that is acquired by the continued effort.

You can fail here and there, but this is a very small price compared to what you gain in terms of personality: your discernment develops, your perspective becomes clearer, you become stronger and more spirited, a person infinitely better in all aspects. Seen in that way, the saying “Failure is the pillar of success” makes sense. Never give up in the face of failures: that is one of the lessons of the Gita. The true test for a person takes place when faced with adversity.

When everything is favorable it is easy to move on, but to persist when there are difficulties when you are overcome by lack of luck, requires a lot of courage. The Hindus believe that it is possible to develop a great inner force capable of challenging all the internal and external hostile forces, in order to persevere towards the objective with tireless dedication.

One way to build such a force is to think that life is a sport and the rule of the game is that, whatever happens, we must always move forward, accepting both triumph and failure in the race. Do not leave anything to chance, just count on your own effort. The coward stops in the face of difficulties; the game receives them with pleasure because they want to measure forces with them. Always dare and never fear difficulties are the most important lesson to remember.

History of Sri Ramakrishna:

Although Sri Ramakrishna’s stayed in this world was rather brief – only thirty-nine years (1863-1902) – Swami Vivekananda had a life full of spiritual intensity that made him the protagonist of innumerable events, some of the fundamental for the spiritual history of India, and even the world. As said, the life of Vivekananda, both in the public and in the private sphere, and his spiritual influence, is so vast that I am unable to summarize it in a delivery of this blog. Not only because of its prolific existence but because we cannot presume to know every detail of it

However, there is a cardinal event in the life of the Swami that is important to highlight and it is the encounter with who would become his Guru, his spiritual master: the great Bengali saint Sri Ramakrishna Paramahansa, considered by many as an incarnation of God in the Earth, of the same dimension as Jesus Christ. In this way, it was under the loving tutelage of Sri Ramakrishna that Narendranath Dutta (later known worldwide as Swami Vivekananda ), channeled his innate leadership tendency, his high philosophical knowledge, and his deep spiritual longing, towards the search for God and service to The humanity.

Filled with questions and doubts, Vivekananda came to who would be his teacher at the age of eighteen, and asked him directly, “Lord, have you seen God?” Sri Ramakrishna’s response was a revelation, “Yes, I have seen God. I saw it more tangibly than I am seeing you. ” From then on, and going through several vicissitudes, the young Narendra did not separate more from his teacher until the day of his mahasamadhi, that is to say, the conscious abandonment of the physical body, in 1886.

Among the words spoken by Sri Ramakrishna in his last hours, repeated indications for Narendra are recorded, urging him to “take care of the other young disciples” and “not let them go home”. This is because, in his few years of public teaching, Sri Ramakrishna had received thousands of people, but only a few young disciples had been trained for monastic life under the precepts of “renunciation and discernment.” Now, Narendra was in charge of keeping his master’s work alive and standing.

Wandering

The young people that Sri Ramakrishna had prepared for the monastic life were seventeen disciples who became a living example of the spiritual teachings of their master. However, after the death of the teacher, it was not easy for these young people to remain united since they lived in a dilapidated house near Calcutta and had problems to solve the basic needs of food and clothing.

Actually, it was not the material shortage, which was always solved in some way, but the physical absence of Sri Ramakrishna which led many of these young people to go on a pilgrimage to sacred places in the country, as a way to seek consolation, and also following the monastic tradition of India known as parivrajaka, consisting in erring from one sacred site to another, in search of the Truth.