SRI RAMAKRISHNA PARAMHANSA -A SHORT BIOGRAPHY – Sri Ramakrishna [ ] was born in the village of Kamarpukur, 70 miles. Born in a rural Bengal village in India, Sri Ramakrishna was the fourth of five children . and the Erotic in the Life and Teachings of Ramakrishna Paramahamsa. Ramakrishna Paramhansa was one of the leading Hindu spiritual leaders in 19th century Bengal, nay entire India, Ramakrishna Paramhansa was born as.
|Published (Last):||10 May 2009|
|PDF File Size:||12.84 Mb|
|ePub File Size:||13.57 Mb|
|Price:||Free* [*Free Regsitration Required]|
Sri Ramakrishna Paramahamsa February 18, – August 16,born Gadadhar Chattopadhyaya, is a famous mystic of nineteenth century India. His religious school of thought led to ramakrishma formation of the Ramakrishna Mission by his chief disciple Swami Vivekananda—both were influential figures in the Bengali Renaissance and rxmakrishna Hindu renaissance during 19th and 20th century.
He was considered an avatar or incarnation of God by many of his disciples, and is considered as such by many of his devotees today. Ramakrishna was born into a poor Brahmin Vaishnava family in rural Bengal. Paramahamea became the priest at the Dakshineswar Kali Temple, dedicated to Mother Kali, which had the influence of the main strands of Bengali and Indian bhakti.
His first spiritual teacher was an ascetic woman skilled in Tantra and vaishnava bhakti. Later an Advaita Vedantin ascetic taught him non-dual meditation, under whom Ramakrishna experienced Nirvikalpa Samadhi.
Ramakrishna also experimented with other religions, notably Islam and Christianity, and said that they all lead to the same God. He had wide popular appeal, speaking in rustic Bengali, making use of many stories and parables. Though conventionally uneducated, he attracted attention among the Bengali intelligentsia and middle classes. By the mids Ramakrishna had become the focal point of a resurgence of Hinduism, particularly among Westernized intellectuals.
He eventually gathered and organized a group of followers, led by his chief disciple Swami Vivekananda, who continued his work as a monk following Ramakrishna’s death in Ramakrishna’s ideas were spread to the West by Swami Vivekananda, beginning in as the spokesman for Hinduism at the first Parliament of the World’s Religions at Chicago.
There Vivekananda’s message of universalism was well received and he attracted widespread support. He eventually established the Vedanta Society to spread the universal truths of Hindu philosophy in America and in India he founded the Ramakrishna Mission—a monastic society that promotes Ramakrishna’s ideas of religious pluralism and carries out social service.
The Ramakrishna movement has been termed biogrsphy one of the revitalization movements of India. As ofRamakrishna Mission has branch centers all over India and in raamakrishna parts of the world and the headquarters is located at the Belur Math.
The small house at Kamarpukur where Ramakrishna lived centre. The family shrine is paramhamsa the left, birthplace temple on the rightRamakrishna was born inin the village of Kamarpukur, in the Hooghly district of West Bengal, into a very poor but pious, orthodox brahmin family.
It is reported that Ramakrishna’s parents experienced various supernatural incidents, visions before his birth. Chandramani Devi is said to have had a vision of light entering her womb before Ramakrishna was born. Ramakrishna was born as the fourth and last child to his parents. Gadadhar, as Ramakrishna was known rammakrishna his early days, was an extremely popular figure in his village.
Ramakrishna Paramahamsa: Life and Work
He had a natural gift for the fine arts like drawing and clay modelling. However, he disliked attending school, and rejected his schooling saying that he was not interested in mere “bread winning education”. Though Ramakrishna shunned if traditional school system, he showed great desire and ability to learn.
He easily mastered the songs, tales and dramas which were based on the religious scriptures. Paramahzmsa learned to read and write in Bengali and was able to follow Sanskrit even though he could not speak the language.
He would serve wandering monks who stopped in Kamarpukur on their way to Puri and listen to their religious debates with rapt attention.
At the age of six or seven, Ramakrishna described an intense experience of spiritual ecstasy. He was walking along the paddy fields and suddenly looked up to find a flock of white cranes flying with dark thunder-clouds as a background.
He became so absorbed that he lost consciousness of everything outward. He paramahzmsa said that in that state he had experienced an indescribable joy. Ramakrishna had experiences of similar nature a few other times in his childhood—while worshipping the goddess Vishalakshi, and portraying Shiva in a drama ramakrizhna Shivaratri festival. From his tenth or eleventh year on, trances became common. Ramakrishna’s father died inafter which the responsibilities of the family were handled by his elder brother Ramkumar.
This event had a profound effect on the boy and is considered as one of the determinative points in Ramakrishna’s religious life. This loss drew him closer to his mother, and he spent his time in household activities, including the daily worship of the household deities. He also became more involved in contemplative activities such as reading the paranahamsa epics.
When Ramakrishna was into his teens, the family’s financial position worsened. Ramkumar started a Sanskrit school in Calcutta and also served as a purohit priest. Ramakrishna moved to Calcutta in the year and started assisting his elder brother in the priestly work.
Priest at Dakshineswar Kali Temple. In Ramkumar was appointed as the priest of Dakshineswar Kali Temple, built by Rani Rashmoni—a rich woman of Calcutta who belonged to the untouchable kaivarta community.
Ramakrishna moved in with his brother only after some persuasion, since the temple was constructed by a low caste woman. Ramakrishna, along with his nephew Hriday, became assistants to Ramkumar, with Ramakrishna given the task of decorating the deity.
When Ramkumar passed away inRamakrishna took his place as the priest of the Kali temple. He was allotted a room in the northwestern corner of the temple courtyard, where he spent the rest of his life. After Ramkumar’s death Ramakrishna became more contemplative. He began to look upon the image of the goddess Kali as his mother and the mother of the universe.
He became seized by a desire to have a vision of Kali—a direct realization of her reality—and believed the stone image to be living and breathing and taking food out of his hand.
At times he would weep bitterly and cry out loudly while worshiping, and would not be comforted, because he could not see his mother Kali as perfectly as he wished. At night, he would go into a nearby jungle and spend the entire night meditating on God, without any consciousness of even his clothes falling off.
People became divided in their opinions—some held Ramakrishna to be mad, and some para,ahamsa him to be a great lover of God. One day, he was so impatient to see Mother Kali that he decided to end his life. Seizing a sword hanging on the wall, he was about to strike himself with it, when he is reported to have seen light issuing from the deity in waves. Ramakrishna describes his first vision of Kali as follows: I had a marvelous vision of the Mother, and fell down unconscious.
And biograpuy I saw was an infinite shoreless sea of light; a sea that was consciousness. Bipgraphy far and in whatever direction I looked, I saw shining waves, one after another, coming towards me. After the vision, Ramakrishna surrendered himself to Kali. Childlike, he obeyed what he called bioography will of the Mother Kali in everything, no matter how trivial or philosophical. Although Rani Rasmani and her son-in-law Mathur Babu had faith in Ramakrishna and left him free do whatever he liked, they thought that Ramakrishna was suffering from the effects of unduly prolonged continence.
So Mathur arranged for prostitutes to visit Ramakrishna, but their attempts to biogra;hy Ramakrishna only failed. He took the prostitutes to be forms of Divine Mother herself. Rumors spread to Kamarpukur that Ramakrishna had gone mad as a result of his over-taxing spiritual exercises at Dakshineswar. Ramakrishna’s mother and his elder brother Rameswar decided to get Ramakrishna married, thinking that marriage would be a good steadying influence upon him—by forcing him to accept responsibility and to keep his attention on parzmahamsa affairs rather than being bioraphy with his spiritual practices and visions.
Far from objecting to the marriage, Ramakrishna mentioned that they could find the bride at the house of Ramchandra Mukherjee in Jayrambati, three miles to the north-west of Kamarpukur. The five-year-old bride, Sarada was found and the marriage was duly solemnised in Ramakrishna was 23 at this point, but the age difference was typical for 19th century rural Bengal.
Ramakrishna left Sarada in December and did not return until May Religious Practices and Teachers. After his marriage Ramakrishna returned to Calcutta and took upon himself the charges of the temple again, but instead of toning down, his spiritual fervour and devotion only increased.
To get rid of the thought that he belonged to a higher brahmanical caste, he would eat food cooked by the lowest classes giography serve the Pariahs—servants and cleaners who belonged to the lowest caste.
Similarly, he would take gold and silver coins, and mixing them with rubbish, repeat “money is rubbish, money is rubbish”. He later said that “I lost all perception of difference between the two in my mind, and threw them both into the Ganges. No wonder people took me for mad. He was unable to attend to any external duties, he suffered from sleeplessness, and burning sensations throughout his body.
Physicians were consulted, and one of them told, “It seems to me that the patient’s condition is due to some kind of spiritual excitement—medicine won’t cure him.
Bhairavi Brahmani and Tantra. InBhairavi Brahmani, an orange robed female ascetic appeared at Dakshineshwar. Her real name was Yogeshwari and she was in her late thirties. Other details about her life before her arrival in Dakshineswar are unknown.
She was well versed in scriptures and was adept in Tantric and Vaishnava methods of worship. Ramakrishna described the Bhairavi about his spiritual experiences and his seemingly abnormal physical conditions.
The Bhairavi assured him that he was not mad but was experiencing phenomena that accompany mahabhava—the supreme attitude of loving devotion towards the divine and quoting from the bhakti shastras, said that other religious figures like Radha and Chaitanya had similar experiences. The Bhairavi also recommended the cure for Ramakrishna’s physical ailments. The Bhairavi initiated Ramakrishna into the tantric practices, which expose the sense and spirit to all the disturbances of the flesh and imaginations, so that these may be transcended.
Under her guidance, he went through a full course of sixty four major tantric sadhanas. He began with mantra rituals such as japa and purascarana and many other rituals designed to purify the mind and establish self-control. The tantric sadhanas generally include a set of heteredox practices called vamachara left-hand pathwhich utilize as a means of liberation, activities like eating of parched grain, fish and meat along with drinking of wine and sexual intercourse.
According Ramakrishna and his biographers, Ramakrishna did not directly participate in the last two of those activities, that all he needed was a suggestion of them to produce the desired result.
Though Ramakrishna acknowledged the left-hand tantric path as another means of spiritual enlightenment, he did not recommend it to anybody. Later, when Ramakrishna’s chief disciple Vivekananda asked him about the left-hand path, he would say, “It is not a good path. It is very difficult and often brings about the downfall of the aspirant.
Under the tutelage of the Bhairavi, Ramakrishna also became an adept at Kundalini Yoga. Ramakrishna completed his tantric sadhana in Ramakrishna took the attitude of a son towards the Bhairavi. The Bhairavi on the other hand looked upon Ramakrishna as an avatara, or incarnation of the divine, and was the first person to openly declare that Ramakrishna was an avatara.