SRI RAMAKRISHNA TODAY

VISIT TODAY SARADA II Challenge against Atman & Paramatman :

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Sri Sarada Devi

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Swami Shivananda

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Swami Vivekananda

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Sri Sarada Devi

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Challenge against Atman & Paramatman :

(You may show the self-identity and memory as a proof for the existence of Atman, but) Even the argument from self – identity… — cannot be substantiated…. For instance, a man may take a long series of such sentences as “I do”, “I go”, “I dream”, “I sleep”, “I move”, and here you will find it claimed that the doing, going, dreaming, etc., have been changing, but what remained constant was that “I”. As such they conclude that the “I” is something which is constant and an individual in itself, but all these changes belong to the body. This, though apparently very convincing and clear, is based upon the mere play on words. The “I” and the doing, going, and dreaming may be separate in black and white, but no one can separate them in his mind… Thus the argument from personal identity does not seem to be very strong. (CW.II.342-43)

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VISIT TODAY SARADA II There are not two – Brahman & Maya:

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Sri Sarada Devi

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Swami Vivekananda

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Sri Sarada Devi

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Swami Shivananda

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Sri Sarada Devi, Swami Vivekananda, Swami Shivananda

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There are not two – Brahman & Maya:

Advaita means non – duality; there are not two, but one. Yet we see that there is a proposition that the Absolute (Brahman) is manifesting Itself as many (Universe), through the veil of time, space, and causation. Therefore it seems that there are two, the Absolute and Maya (the sum total of time, space, and causation). It seems apparently very convincing that there are two. To this, the Advaitist replies that it cannot be called two. To have two, we should have two supreme autonomous presences which can’t be caused. In any case, time, space, and causation can’t be said to be autonomous presences. Time is altogether a reliant presence; it changes with each alter of our perspective. Some of the time in the dream, one envisions that one has experienced quite a while; on different occasions, a while was passed as one moment. Along these lines, time is completely subject to our perspective. Besides, time evaporates by and large, now and again. So with space. We can’t comprehend what space is. However, it is there, indefinable, and can’t exist separate from whatever else. So with causation. the thing about them having no autonomous presence. They have not by any means the presence which the seat or the divider has. They are as shadows around everything which you can’t get. They have no genuine presence, yet they are not known – existent, seeing that through them everything is showing as this universe. Hence we see, first, that the mix of time, space, and causation has neither presence nor in – presence. Also, it once in a while disappears. (CW.II.136)

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VISIT TODAY RAMAKRISHNA II Sat-Chit-Ananda:

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Sri Ramakrishna

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Sat-Chit-Ananda:

You should remember this; it isn’t that there is a spirit in man, despite the fact that I needed to underestimate that so as to clarify it at first, but that there is only one Existence, and that one the Atman, the Self, and when this is perceived through the senses, through sense imageries, it is called the body. When it is perceived through thought, it is called the mind. When it is perceived in its own nature, it appears as the Atman, the one only Existence. So, it is not that there are three things in one, the body and the mind and the Self – although that was a convenient way of putting it in the course of explanation all is that Atman… “I am that one Existence”- this is the last conclusion. (CW.III.20-21)

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VISIT TODAY SARADA II Sat-Chit-Ananda:

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Sri Sarada Devi

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Swami Shivananda

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Swami Vivekananda

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Sri Sarada Devi, Swami Vivekananda, Swami Shivananda

Sat-Chit-Ananda:

Motion is possible in comparison with something which is a little less in motion or entirely motionless. The universe as a whole, therefore, is motionless, unchangeable. You are, therefore, an individual then and then alone when you are the whole of it when the realization of “I am the universe” comes. (CW.III.417)

Can we know this Brahman?… “By what can the knower be known?” …The eyes see everything; would they be able to see themselves? They cannot. The very fact of knowledge is degradation. (CW.III.403)

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VISIT TODAY SARADA II V. Vedanta in practice: Vairagya & Viveka:

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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

V. Vedanta in practice:

Vairagya & Viveka:

This infinite Atman is, as it were, trying to see His own face, and all, from the lowest animals to the highest of gods, are like so many mirrors to reflect Himself in, and He is taking up still others, finding them insufficient, until in the human body He comes to know that it is finite of the finite, all is finite, there cannot be any expression of the Infinite in the finite. Then comes the retrograde march and this is what is called renunciation, Vairagya. (CW.III.419)

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VISIT TODAY RAMAKRISHNA II Thou art That:

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Thou art That:

It (Vedanta) does not preach an impossible ideal, however high it be, and it is high enough for an ideal. In one word, this model is that you are divine, “Thou art That”. This is the essence of Vedanta; (CW.II.294)

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VISIT TODAY RAMAKRISHNA II Vedanta in practice:

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V. Vedanta in practice:

Vairagya & Viveka:

This the idea of duality, of two, is entirely false, and the whole universe, as we ordinarily know it, is the result of this false knowledge. When discrimination (Viveka) comes and man finds there are not two but one, he finds that he is himself this universe. “It is I who am this universe as it now exists, a continuous mass of change. It is I who am beyond all changes, beyond all qualities, the eternally perfect, the eternally blessed.” (CW.II.275)

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VISIT TODAY SARADAII In this way, the alone man winds up brave and turns out to be free.

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Swami Vivekananda

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Living Free:

In this way, the alone man winds up brave and turns out to be free. At that point all dreams stop, all tragedies evaporate, all feelings of dread arrive at an end until the end of time. Birth leaves and with it, demise; torments fly, and with them fly away delights; earth disappear, and with them evaporate sky; bodies disappear, and with them disappears the psyche too. (CW.II.280)

VISIT TODAY RAMAKRISHNA II This is the goal of the Vedantin, to attain freedom while living.

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The man who has in this life achieved this state, for whom, for a moment, at any rate, the conventional vision of the world has changed and the truth has been apparent, he is called the “Living Free”. This is the goal of the Vedantin, to attain freedom while living. (CW.II.281)

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VISIT TODAY RAMAKRISHNA II Under the influence of the new knowledge the strength of Karma will be broken

SRI RAMAKRISHNA

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Under the influence of the new knowledge the strength of Karma will be broken, its poison will be lost. It becomes transformed, for along with it there comes the idea that we know it now, that the sharp distinction between the reality and the mirage (appearance)has been known. (CW.II.282)

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