SRI RAMAKRISHNA TODAY

VISIT TODAY RAMAKRISHNA II Cosmic Mind:

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Sri Ramakrishna

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Sri Ramakrishna

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Sri Ramakrishna

Cosmic Mind:

(As in microcosm, in macrocosm too, we can safely conjecture the cosmic the mind behind this gross universe, since conformity is the law of the universe)

The next unity is the omnipresent impersonal Being known by its old mythological name as Brahma, the four-headed Brahma, and psychologically called Mahat. This is where the two unite. What is called your mind is only a bit of this Mahat caught in the trap of the brain, and the sum total of all minds caught in the meshes of brains is what you call Samashti, the aggregate, the universal. The analysis had to go further; it was not yet complete. Here we were each one of us, as it were, a microcosm, and the world taken altogether is the macrocosm. (CW.III.400-01)

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VISIT TODAY RAMAKRISHNA II Paramatman:

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Sri Ramakrishna

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Sri Ramakrishna

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Sri Ramakrishna

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Paramatman:

On the off chance that similarity is the law of the universe, all aspects of the universe more likely than not been based on a similar arrangement as the entirety. So we naturally think that behind the gross material from which we call this universe of ours, there must be the universe of finer matter, which we call thought, what’s more, behind that, there must be a Soul, which makes this idea conceivable, which directions, which is the enthroned lord of this universe That soul which is behind each mind and each body is called Pratyagatman, the individual Atman, and that Soul which is behind the universe as its guide, ruler, and governor, is God. (CW.II.425) (Sankara’s –No God theory refuted)

VISIT TODAY SARADA II Paramatman:

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Ma Bhabatarini (Kali)

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Swami Shivananda

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Sri Sarada Devi

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Swami Vivekananda

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Sri Sarada Devi, Swami Vivekananda, Swami Shivananda

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Paramatman:

(Otherwise)How is it possible that my soul can act upon your soul, where is the medium through which it can work, where is the medium through which it can act? How is it I can feel anything about your souls? What is it that is in touch both with your soul and my soul? Therefore there is a metaphysical necessity of admitting another soul, for it must be a soul which acts in contact with all the different souls, and in and through matter — one Soul which covers and interpenetrates all the an infinite number of souls in the world, in and through which they live, in and through which they sympathize, and love, and work for one another. And this universal Soul is Paramatman, the Lord God of the universe. (CW.III.405-06)

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VISIT TODAY RAMAKRISHNA II Vedantic Schools:II Dvaita:

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Sri Ramakrishna

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Sri Ramakrishna

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Vedantic Schools:

Dvaita:

God (Paramatman) is the more manifest of the universe. The universe, as it were, is being breathed out of Him, and again it shrinks into Him, and again He throws it out. (CW.II.427)

(Again)The question may be asked: How was it in the first cycle? The answer is: What is the meaning of the first cycle? There was none. If you can give a beginning to time, the whole concept of time will be destroyed. Endeavor to think about a breaking point where time started, you need to consider time past that limit. Attempt to think where space starts, you should consider space past that. Time and space are infinite and therefore have neither beginning nor end. This is a better idea than that God created the universe in five minutes and then went to sleep…(CW.II.427)

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VISIT TODAY RAMAKRISHNA II God as a creator:

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Sri Ramakrishna

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God as a creator:

(Some theology says that God is a personal being and He created this universe out of nothing, But it has to withstand the following tests)

Now there are two principles of knowledge. “The one guideline is that we know by alluding the specific to the general, and the general to the all-inclusive; and the second is that anything of which the” explanation is sought is to be explained so far as possible from its own nature…(CW.II.329)

The speculation of the Personal God is another a valid example. … this generalization was reached and was called the sum total of all consciousness. But a difficulty arises — it is an incomplete generalization. We take up only one side of the facts of nature, the fact of consciousness, and upon that we generalize, but the other side is left out. (i.e matter & force were generalized up to Akasha & Prana respectively and there it stopped, now the question is how did the Paramatman create Akasha & Prana out of nothing) So, in the first place, it is a defective generalization. (CW.II.330)

There is another deficiency, and that identifies with the second rule… If that God is outside of nature, having nothing to do with nature, and this nature is the result of the command of that God and produced from nothing,(since the explanation is not coming from inside)it is a very unscientific theory…(CW.II.330)

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VISIT TODAY SARADA II God as a creator

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Sri Sarada Devi

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Swami Shivananda

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Sri Sarada Devi

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Swami Vivekananda

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Sri Sarada Devi, Swami Vivekananda, Swami Shivananda

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God as a creator:

(So the universe is endless and)An arrangement of waves rising and falling, and God is coordinating this unceasing procedure. As the universe is without starting and without end, so is God. We see that it should essentially be in this way, provided that we state some time ago there was no creation, either in a gross or a fine structure, at that point, there was no God since God is referred to us as Sakshi, the Witness of the universe. At the point when the universe did not exist, neither did He. One idea pursues the other. The possibility of the reason we get from the possibility of the impact, and if there is no impact, there will be no reason. It normally pursues that as the universe is interminable, God is unceasing. (CW.II.428)

We have three elements. Here is nature which is unending, however changeful. .. It resembles a stream that keeps running down to the ocean for a huge number of years. It is a similar waterway dependably, however, it is changing each moment, the particles of water are changing their position continually. At that point there is God, unchangeable, the ruler; and there is the spirit unchangeable as God, everlasting yet under the ruler. One is the ace, the other the hireling, and the third one is nature. (CW.II.429)

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Sri Ramakrishna

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Vishishtadvaita:

It is called the Vishishtadvaita. Similarly, as I have this body and this body covers the spirit, and the spirit is in and through this body, so this entire universe of interminable spirits and nature frames, in a manner of speaking, the assemblage of God. At the point when the time of involution comes, the universe ends up better and better, yet remains the assemblage of God. At the point when the gross indication comes, at that point likewise, the universe remains the collection of God. Similarly, as the human spirit is the spirit of the human body and brain, so God is the Soul of our spirits. Every one of you has heard this articulation in each religion, “Soul of our spirits”. That is what is implied by it. He, as it were, resides in them, guides them, is the ruler of them all. (CW.II.430)

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Ma Bhabatarini (Kali)

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Swami Shivananda

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Sri Sarada Devi

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Swami Vivekananda

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Sri Sarada Devi

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Sri Sarada Devi, Swami Vivekananda, Swami Shivananda

Vishishtadvaita:

God is the reason for the projection, the duration, and the disintegration of the universe, the reason must be available to deliver the impact Not only so, but the cause also becomes the effect. (CW.II.429)

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Glass is created out of specific materials and certain powers utilized by the maker. In the glass, there are those powers in addition to the materials. The forces used have become the force of adhesion, and if that force goes, the glass will fall to pieces; the materials also are undoubtedly in the glass. Only their form is changed. The cause has become the effect. (CW.II.429)

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VISIT TODAY RAMAKRISHNA II Challenge against Atman & Paramatman :

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Challenge against Atman & Paramatman :

(If one says that the consciousness of his individuality is the proof of Atman, then the opponent may say) Where is your individuality then? Do not say it is in consciousness, this Ahamkara because this only covers a small part of your existence. While I am talking to you, all my organs are working and I am not conscious of it. If consciousness is the proof of existence they do not exist then, because I am not conscious of them. Where are you then with your Personal God theories? How can you prove such a God (and Atman)? (CW.III.412)

(Everything in the universe is changing, there is no substance called Atman/Paramatman says the Buddhist, on the other hand, there is Atman& Paramatman behind the qualities i.e individual body & cosmic universe respectively says the Dualist)

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Sri Ramakrishna

Challenge against Atman & Paramatman :

(To show the existence of Atman & Parmatman)You may quote the Vedas, but he does not believe in them. He will say, “My Tripitakas state generally, and they are without starting or end, not in any case composed by Buddha, for Buddha says he is just presenting them; they are eternal.” (CW.II.415)

The another argument from memory is also weak. If the identity of my being is represented by my memory, many things which I have forgotten are lost from that identity. And we know that people under certain conditions forget their whole past. In many cases of lunacy a man will think of himself as made of glass, or as being an animal. If the existence of that man depends on memory, he has become glass, which not being the case we cannot make the identity of the Self depend on such a flimsy substance as memory. (CW.II.343)

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