Ramakrishna Vivekananda Philosophy

This volume arises from deliberations at the first International Academic Conference in the United States to explore the life and legacy of the Hindu visionary, liberative theologian, and great modern exponent of Ādvaita Vedanta, Swami Vivekananda. The conference took place in Los Angeles on October 18th-19th, 2013, marking the 150 th centenary of the birth of Swami Vivekananda, an advocate of interreligious dialogue and foremost disciple of the modern era's most influential Hindu mystic, Sri Ramakrishna Paramahansa. The conference was sponsored by the School of Religion of the University of Southern California (USC), Los Angeles. Over 150 years since his birth and some 120 years after his momentous plenary address at the World Parliament of Religion in Chicago (1893), numerous aspects of Swami Vivekananda's life and work have begun to attract renewed attention. Vivekananda's philosophical, religious and social ideas, especially the manner in which they were extended, applied, or appropriated in recent times have been widely discussed, critiqued, and presented. His legacy, however, is being re-appraised within these pages in terms of its continuity as well as its discontinuity from tradition, and from postcolonial, feminist, hermeneutical, and ethical perspectives. This volume offers a multi-layered exploration of the contributions of Swami Vivekananda to a range of discursive and practical engagements that cut evenly across the Hindu traditions of philosophy, theology, ethics, and social justice. There are historical questions as well as exegetical or scholastic questions about the connection Swami Vivekananda claimed or is perceived to have had with the deeper recesses of

This is a paper written in Kannada language, one of the vernaculars in the Indian subcontinent. It is basically a list of commentaries on Śrīmad-Bhagavadgītā. Attempt is made to gather some details regarding the important commentaries, and sub-commentaries composed in Sanskrit, and other familiar Indian languages. Sample readings are also shown in the case of a couple of phrases from the Gītā. The paper limits itself to the works of the Indian authors.

How do we become pure? This question haunts every genuine spiritual aspirant. This small book addresses this vital question in great detail. This book is an English translation of the original Kannada booklet called 'Pavitrata svarupini Sri Sharada Maate' by Revered Swami Purushottamanandaji Maharaj

"This essay argues that Sri Aurobindo’s unduly neglected Essays on the Gita (1916-20) develops a radically new hermeneutic approach to the Gītā, which helps account for crucial aspects of the Gītā’s philosophical and theological teachings that have baffled commentators for centuries.  Rejecting the eisegetic practice of traditional commentators such as Śaṅkara and Rāmānuja, Sri Aurobindo strives to interpret the Gītā on its own terms.  Sri Aurobindo’s key move is to foreground and reinterpret the mysterious concept of “vijñāna,” which occurs at five places in the Gītā.  In IX.1 of the Gītā, for instance, Lord Kṛṣṇa refers to the “highest secret” as “jñāna combined with vijñāna.”  By situating these two key concepts within the Gītā’s broader philosophical framework, Sri Aurobindo makes a convincing case that jñāna is the realization of the impersonal “Ātman,” the eternal non-dual “Self” common to all, while vijñāna is the still higher realization of God as the impersonal-personal “Puruṣottama,” the “Supreme Person.”  Upon the attainment of vijñāna, one realizes that the infinite God is at once the impersonal Ātman and the supreme Lord of the universe, at once immanent in the universe and transcendent to it. 

According to Sri Aurobindo, the concept of vijñāna is the hermeneutic key to understanding the Gītā’s entire thought-structure, including its complex account of the nature of God and its persistent privileging of devotion (bhakti).  Sri Aurobindo further demonstrates how vijñāna furnishes the conceptual basis for the Gītā’s unique syncretic conception of spiritual practice, which combines devotion, knowledge, and selfless action.  I conclude the essay by gesturing toward how Sri Aurobindo’s radical reinterpretation of the concept of vijñāna in the Gītā opens up exciting possibilities for interreligious dialogue and provides a fertile basis for exploring new directions in comparative theology."

The philosophical teachings of Sri Ramakrishna, the nineteenth-century Bengali mystic, have been a source of lively interpretive controversy.  Numerous commentators have interpreted Sri Ramakrishna’s views in terms of a particular philosophical sect, such as Advaita, Viśiṣṭāḍvaita, or Tantra.  Militating against this sectarian approach to Sri Ramakrishna’s teachings, I argue that Sri Ramakrishna’s philosophy is best characterized as “Vijñāna Vedānta,” a resolutely non-sectarian philosophy—rooted in the spiritual experience of what Sri Ramakrishna calls “vijñāna”—that harmonizes various apparently conflicting religious faiths, sectarian philosophies, and spiritual disciplines.  Part I outlines five interpretive principles that should govern any attempt to determine Sri Ramakrishna’s philosophical views on the basis of his recorded teachings.  With this hermeneutic groundwork in place, Part II attempts to reconstruct from Sri Ramakrishna’s philosophical teachings the six main tenets of his Vijñāna Vedānta.  Part III begins to explore how Sri Ramakrishna’s teachings on religious pluralism can be brought into dialogue with John Hick’s influential theory of religious pluralism.

শ্রীরামকৃষ্ণ পরমহংসদেব হাস্যরসের সম্রাট। বিদ্রুপহীন কৌতুক, স্নিগ্ধ ব্যঙ্গ, প্রচল উপমা, প্রবাদ ও আরো হাজার উপায়ে তিনি আনন্দঘন এক পরিবেশ সৃষ্টি করে রাখেন, সেখানে যে-ই আসে, সে-ই হেসে আকুল হয়। তিনি নিজেও হাসেন, অপরকেও হাসান। তাই দেখি কথামৃতের পাতায় পাতায় দুইটি শব্দবন্ধ বারংবার ফিরে আসে - হাস্য, সকলের হাস্য।

কথামৃতের এইরূপ সকল হাস্যময় ঘটনাগুলিকে এক জায়গায় এনে, নির্দিষ্ট তারিখের ভিত্তিতে সাজিয়ে এই সংকলন। উদ্দেশ্য কেবল গভীরতর কথামৃত অনুধ্যান, আর সে হাসি ও আনন্দের পরশ যেন সর্বদা আমাদের অন্তরকে ছুঁয়ে থাকে।   

স্বামী সোমেশ্বরানন্দ ফেসবুক গ্রুপের পরিচালকমন্ডলী বিগত এক বছর ধরে এই সংকলনগুলি তাঁদের পেজে প্রকাশ করতে দিয়ে উত্সাহবর্ধন করেছেন, ও তাঁদের মাধ্যমে বহু সুধী ভক্ত এই সংকলন পড়তে সক্ষম হয়েছেন। পরিচালকমন্ডলীকে আমার সশ্রদ্ধ প্রণাম নিবেদন করি।

শ্রীশ্রীঠাকুরের কৃপায়, তাঁর হাস্যরসের স্পর্শে, "ধোঁকার টাটি" এই সংসার প্রত্যেকের কাছে "মজার কুটি" হয়ে উঠুক, এই প্রার্থনা জানাই।

This is a poem in Sanskrit, Devanagari characters, on god-man (in other words holy man). It consists of sixteen verses composed in śālinī-vṛtta of the Triṣṭup metre. Who is a god-man? What are the salient features of a god-man? What are the disciplines to be followed by one who aspires to become a god-man? and such other thoughts form the content of the poem.

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In answer to the notion that spiritual experiences are unpredictable and irregular, voiced in not only one specific paper but rather generally assumed by Western scholars, I present the evidence of my own life. Both in visual and conceptual form I demonstrate how, over a period of eighty years there have been four distinct cycles within which spiritual experiences occurred rather regularly and in a repeating pattern. These were invariably responses to various degrees of stress, which the experiences served either to prepare for, or to resolve. The effect of these experiences was to empower me to move on with my life and career without any serious hindrance or breaks in continuity, despite, in many instances, strong opposition or attack.
The form in which these events occurred within the four cycles prepared my mind to receive the ancient Vedantic form of the chatushpad, or a series of levels of consciousness, again in contradistinction to the usual Western model, which at the moment seems largely to posit only the material world and a theoretical “Consciousness”, without any distinguishing features. While hoping for corroboration of my experiences, I present some circumstances that may have predisposed me to this unusual mode of experience and some background evidence that for me supports my orientation to the chatushpad as well as its possible relationship to quantum theories of learning.

In answer to the notion that spiritual experiences are unpredictable and irregular, voiced in not only one specific paper but rather generally assumed by Western scholars, I present the evidence of my own life. Both in visual and conceptual form I demonstrate how, over a period of eighty years there have been four distinct cycles within which spiritual experiences occurred rather regularly and in a repeating pattern. These were invariably responses to various degrees of stress, which the experiences served either to prepare for, or to resolve. The effect of these experiences was to empower me to move on with my life and career without any serious hindrance or breaks in continuity, despite, in many instances, strong opposition or attack. The form in which these events occurred within the four cycles prepared my mind to receive the ancient Vedantic form of the chatushpad, or a series of levels of consciousness, again in contradistinction to the usual Western model, which at the moment seems largely to posit only the material world and a theoretical "Consciousness", without any distinguishing features. While hoping for corroboration of my experiences, I present some circumstances that may have predisposed me to this unusual mode of experience and some background evidence that for me supports my orientation to the chatushpad as well as its possible relationship to quantum theories of learning.

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DESCRIPTION
With historical-critical analysis and dialogical even-handedness, the essays of this book re-assess the life and legacy of Swami Vivekananda, forged at a time of colonial suppression, from the vantage point of socially-engaged religion at a time of global dislocations and international inequities. Due to the complexity of Vivekananda as a historical figure on the cusp of late modernity with its vast transformations, few works offer a contemporary, multi-vocal, nuanced, academic examination of his liberative vision and legacy in the way that this volume does. It brings together North American, European, British, and Indian scholars associated with a broad array of humanistic disciplines towards critical-constructive, contextually-sensitive reflections on one of the most important thinkers and theologians of the modern era.

PRAISE FOR:
Swami Vivekananda: His Life, Legacy, and Liberative Ethics
—Ramdas Lamb, University of Hawai'i
“Because Swami Vivekananda was such a well-known and respected teacher in India, he is present in nearly every English language textbook on world religions. Although his name has become familiar to many in the west, relatively little about him and his tremendous legacy is actually known. Swami Vivekananda: His Life, Legacy, and Liberative Ethics, edited by Rita D. Sherma, is an important vehicle to aid in fulfilling this lacuna. To do so, Professor Sherma has assembled a collection of respected scholars from various disciplines and backgrounds, and each one brings to light significant aspects of Swami Vivekananda’s life, work, and teachings from their own varied and unique perspectives. In their diverse understandings of him, the various authors provide valuable insights and in the process challenge some of the misunderstandings and assumptions about Vivekananda and the broader Hindu tradition. Every reader will likely come away with a heightened awareness about and respect for Swami Vivekananda and the legacy of wisdom he
left for us to learn from and follow.”

HOW SWAMI VIVEKANANDA LEARNED THE MESSAGE OF
SRI RAMAKRISHNA

Lesson II of Ramakrishna’s Integral Vedanta
Yoga as a Science: The Pragmatic and Systematic Approach to
Self-transformation-2


ABSTRACT
This post is the second part of my posting on April 10th of Lesson II of Ramakrishna’s Integral Yoga, in which Sri Ramakrishna walks Swami Vivekananda through the four classical yogas and his own vision of their natural interrelationship in any human individual, not as separate and competing entities. The text is from my doctoral thesis Learning in Depth: A Case Study in Twin 5x5 Matrices of Consciousness, Chapters 21 and 22.
The progression that is followed in this material is that of the classical chatushpad or four steps/stages of consciousness developed in Vedanta for millennia and systematized by Sri Gaudapada in the 6th Century CE. In addition, there is a fifth in this present series, generated by Sri Ramakrishna’s grasp of vijnana or turiyatita, beyond the fourth. This fifth stage or state of consciousness is able to reconcile the fourth, transcendental state with the first, a healthy engagement with the physical world. This is an achievement that most traditional religions have not as yet embraced or developed.
The previous post presented material relating to the first two stages/states up to a major samadhi in Vivekananda. The material in this post deals with how the third through fifth stages, building on the insight of the samadhi,  add dimensions to yoga that dramatically go beyond the more traditional aspects of its meaning and lead naturally to the awareness of the interconnectedness of all of them and their various aspects into a whole picture.
This methodology of study, while not familiar perhaps at the present, was in fact proposed by the early non-dualists such as Sri Shankaracharya and Sureshwaracharya in the 8th Century and later given phenomenological reality by the Kashmir Shaivites around the beginning of the second millennium.

How exactly can world peace be established? How do we bring about harmony among the various religions in the world? What lessons does Hinduism have to share with other religions in this respect? What is the global duty, global responsibility, and global contribution of Hinduism? This article studies the past of religion and then extrapolates the learnings into the future.

In this article I present Chapter 23 of my doctoral thesis Learning in Depth: A Case Study in Twin 5x5 Matrices of Consciousness. Here Sri Ramakrishna opens up the mystery of maya, a Sanskrit term that has been variously explained as magic, confusion, ignorance, partial vision, etc. Basically it relates to the difficulties in facing irresolvable contradictions, "squaring the circle", resolving complementarity, reconciling the world of matter and the world of spirit, and similar projects normally considered impossible. The subject comes up in the history of the Ramakrishna-Vivekananda interaction after Vivekananda's second samadhi, which opened up the whole process of yoga, thereby permitting him to go more deeply into the depths of his own mind, where he was to encounter precisely all of the baffling aspects of maya, or his habitual mode of thinking. The key that Sri Ramakrishna gave him to solve the conundrums was, quite simply, to modify the way he looked at things. This may seem like a rather ordinary, humanistic way to approach the subject, a doable route around the endless myths, philosophies and ratiocinations that have been brought to bear on the subject. However, just how drastic this solution was to be is revealed in this chapter: a total "makeover" of Vivekananda's psyche and an apparent complete turnaround of philosophical outlook. As well as a saltation from the level of yoga to the very door of the Atman itself. As before, this whole process occurs over five different states or stages, running alongside the developments in both spiritual humanism and yoga as a science and throwing them into a different light than what we have seen thus far. The same format is followed of aligning the statements and actions of Sri Ramakrishna with the later interpretations of Vivekananda himself at comparable stages of his own teaching, as well as Vivekananda's habit of applying the more practical statements to the needs of India and the more transcendental to the West.

Swami Durgananda, monk with the Ramakrishna Ashram and registrar of the Ramakrishna Mission Vivekananda University (RMVU) in Belur Math, India, visited the University of North Texas in October 2012 to further educational exchange between the two universities. Interviewer Julie West speaks with Swamiji about this exchange, Vivekananda the man, and the framework of Vedanta.

https://soundcloud.com/jwest-sc/swami-durgananda-belur-math-calcutta

The philosophy of Sri Ramakrishna and Swami Vivekananda is nowadays called Neo-Vedānta, integral Vedānta, Integral Advaita etc. Sri Ramakrishna harmonizes all the philosophical schools of Vedānta, religions and spiritual paths from the standpoint of his own realization of Vijñāna. This harmonization is actually present in our holy scriptures like Upniṣads, Gītā, etc. Vijñāna is the most fundamental concept to understand the philosophy of Sri Ramakrishna. Sri Ramakrishna, having firmly established in the experience of Vijñāna, declares that Īśvara is at once with form, without form, both and beyond both. None can understand and therefore can limit the nature of Īśvara by his own limited intelligence. One Absolute Īśvara can have numerous natures and therefore numerous forms from different standpoints. In this paper I want to discuss the nature of Īśvara according to Sri Ramakrishna's philosophy. Here I will show that Sri Ramakrishna's unique contribution to the modern philosophy is to harmonize the philosophical schools of Vedānta, religions and spiritual paths based on a non-sectarian, liberal and all-inclusive concept of Īśvara.

Tibetan Schools trace their lineage to Indian tantric masters: Drupchcn or Mahasiddhas. Monks like Zanabazar sculpt Mongolian monasteries as late as the late seventeenth and early eighteenth centuries. Tibetan teachers like Rinchen Tsangpo employ Kashmiri artists at Alchi and Tabo monasteries in Ladakh and Himachal Pradesh. Such pre-eminent personages stand out as bearers of the trans-Himalayan dialogue. Kumarajiva heads the translation bureau in China in the fourth century CE. Bodhidharma founds Shaolin boxing at the Loyang monastery in China. The Guhyasamaja Tantra, Arya Manjusri Mula Kalpa, Sadhanamala, Rasamanjari, Chaurapanchashika, Karandavyuba Sutra, Astasahasrika Prajnaparamita Sutra, Suvamaprabbasottama Sutra, and many Vajrayana texts and Vaipulya sutras are translated and retranslated into mystical dharanis, songs, mudras, hand gestures, cave paintings, cloth scrolls, wood-block paintings, masked Chamb dances, yantras, and mandala designs. The stories of Pancatantra—Kalila wa Dimna in its Arabic version— Vetalapancavimsati, Kathasaritsagara, and Lalitavistara are translated into sculpture or murals in the Himalayas and in Central and South East Asia. Vedic, Zoroastrian, Nestorian, Manichaean, Buddhist, and Islamic texts have entered a cauldron for shaping the Indian mindscape. The article provides a background to the great surge of philosophical speculations and cerebration, which was inherited by Swamy Vivekananda and transmitted to the future generations through the Advaita Ashrama at Mayavati. Prabuddha Bharata was established by Swamiji to transmit Indian Philosophical thought to the entire world.