CHICAGO CALLING
CHICAGO CALLINGA Spiritual & Cultural Quarterly eZine of theVivekananda Vedanta Society of ChicagoNo. 29, 2021
Table of ContentsPageEDITORIAL:SRI RAMAKRISHNA-- THE PATH AND THE GOAL3SRI RAMAKRISHNA: EMBODIMENT OF YOGA5SWAMI SHIVAMAYANANDASRI RAMAKRISHNA: EMBODIMENT OF VEDANTA7SWAMI JYOTIRUPANANDABHAGAVATA (4): MOTHER KUNTI'S PRAYER TO SRIKRISHNABHAGAVATA (5): GREAT BHISHMA REVEALS SRIKRISHNA'S DIVINITY1011SWAMI ISHATMANANDAINTRODUCTION TO THE COVER PAGE14ADVERTISEMENTS22Editor: Swami IshatmanandaVivekananda Vedanta Society of Chicago14630 Lemont Road, Homer Glen. 60491email: ezine@chicagovedanta.orgchicagovedanta.org Copyright:Swami-in-ChargeVivekananda Vedanta Society of ChicagoNO 29, 2021Chicago Calling2
EditorialSRI RAMAKRISHNA: The Path and the GoalA religious person, a person who believes inthe existence of God and strongly desires to realizeGod, needs to be clear about two things1. What is God (Lakshya, Goal)2. How to reach God (Patha, Path)Some religious faiths teach that God is like aking who has the absolute power to punish or giverewards. Hence, the goal of these religious faiths isto appease God by following the instructions ofHis messengers.Hence, it can be said that the followers of thesereligions should be God-fearing and obedient. Thisgives the assurance of a safe, happy life here andhereafter.In Hinduism the goal of spiritual life is knownas Tat (That) because it is consciousness. It has nogender. It is also called Satya (Truth) because itnever changes. It is eternal.The followers of the path of knowledge calltheir goal Brahman (the pure Consciousness).The followers of the path of meditation (Yoga)call their goal the Paratma, the sum total of allindividual selves.The followers of the path of Tantra call theirgoal Shiva-Shakti, Consciousness and its power.The followers of the path of devotion (Bhakti)call their goal Bhagavan, God with the power tocreate, sustain and dissolve.Interestingly all these conceptions of thespiritual mingle in a unique personality, SriRamakrishna. Sri Ramakrishna is popularlyknown as Samanya Devata, the God of unity.He realized the Supreme Brahman anddeclared, echoing the realizations of the sages ofthe Veda, "One and not Two is the basis of themany." It is accepted that the experience ofBrahman cannot be expressed because it is asubjective experience—beyond space, time andcausation.It is also accepted that the knower of Brahmanbecomes Brahman Itself. (Brahma-vid Brahma-evaNO 29. 2021Bhavati). Hence, Sri Ramakrishna is the humanform of Para-Brahman — the ultimate goal of thefollowers of the path of knowledge.Sri Ramakrishna is also the path of the jnani.His simple way of teaching fo rthe followers of thepath of knowledge is, "Vicharya (Analyze) alwaysin every moment what is real in this world."Everything is temporary — wealth, beauty, socialrecognition, power. Everything changes with time.If we analyze this body, which we love so muchand to which we are so attached, is nothing but astructure of bones, marrow, blood and filth. Shouldyou waste your time on this. Think, O man, think.Through analysis your mind will ultimately reachthe truth, the ultimate reality, Brahman, the sourceof eternity, knowledge and bliss eternal.Sri Ramakrishna is the path and the goal for thejnanis.Sri Ramakrishna is also considered to be thepath and the goal of the yogis. Students of SriRamakrishna's biography are aware of his uniquecapacity for Samadhi. Samadhi is the ultimate goalfor the yogis. In samadhi the individualconsciousness merges with the SupremeConsciousness. By practicing meditation wewithdraw all the sense organs from the senseobjects, and the mind becomes tranquil. In thattranquil mind we realize the ultimate goal of allbeings. Sri Ramakrishna was that totality, theSupreme Self, the goal of all yogis.He is also the path of the yogis. He showed inhis life how one should meditate, forgetting notonly the external world but also one’s own bodyconsciousness.One day, when Sri Ramakrishna wasmeditating, sitting like a stone image, a crookedminded person put a burning charcoal on hisshoulder expecting that he would jump out of hismeditation and begin shouting for help. Butnothing happened! Sri Ramakrishna had noreaction. His flesh was burning. The smell of thatChicago Calling3
burning flesh drew the attention of some peoplewho came rushing, removed the charcoal andtreated him.Sri Ramakrishna used to teach that when yousat for meditation, you should forget that you werea living person. Think of yourself as a stone imageand merge your consciousness with the SupremeConsciousness and enjoy the presence of theSupreme Self.The Tantra teaches that Shiva is the source ofKnowledge and creates through His own power,which is known as Kali. The union of Shiva andShakti is the ultimate goal of the Tantra. SriRamakrishna's biography describes how SriRamakrishna practiced Tantra in all its details.Many blessed ones saw Shiva and Kali in hisperson. We may recount one incident, whichhappened with Mathurnath Biswas, the owner ofthe Dakshineswar Temple. One day Mathurnathwas sitting in a chair on the veranda of his house.He could see Ramakrishna pacing up and downon the veranda of his own room. As Ramakrishnawalked in one direction, Mathur saw the image ofShiva, and when Ramakrishna walked in the otherdirection, he became Kali. At first Mathur couldnot believe his eyes. But he was wide-awake and itwas broad daylight, Mathur realized the goal ofthe Tantras in Sri Ramakrishna.Sri Ramakrishna is also the path for thefollowers of Tantra. He taught again and again thatas long as you are in the realm of duality, you haveto accept Kali, the Divine Power.His beloved disciple, the famous SwamiVivekananda, then the young man Narendranath,was reluctant to accept the Divine Power, GoddessKali, but a time came when he was compelled tocome to Sri Ramakrishna for hlep. Sri Ramakrishnaasked him to go to Goddess Kali and pray to her.The students of the biography of SwamiVivekananda know the rest, Swami Vivekanandaaccepted the Shakti, Goddess Kali. Not only that,afterwards Swami Vivekananda himself, and manyof his brother disciples acknowledged that in theirspiritual experiences, they had realized SriRamakrishna as Goddess Kali. Sri Ramakrishna isthe path and the goal of the ay, went to visit Gaya, a very famouspilgrimage center of the Hindus, known as theabode of Lord Vishnu, the deity of the devotees.There he saw in a divine mood Lord Vishnuapproaching him to be born as his son. SriRamakrishna is Lord Vishnu, the goal of thefollowers of the path of devotion.Sri Ramakrishna is the path of the devotees too.He teachings to the devotees are:1. Have faith in the existence of God2. Be Sincere in your spiritual practices.3. Reduce the attachment to worldly things4. Cry like a baby cries for its mother to the Lordfor His grace5. Pray incessantlySri Ramakrishna is the path and the goal for allspiritual aspirants."One can ascend to the top of a house by means of a ladder or a bamboo or a staircase or a rope; so too,diverse are the ways of approaching God, and each religion in the world shows one of the ways . A trulyreligious man should think that other religions are also so many paths leading to the Truth. One shouldalways maintain an attitude of respect towards other religions.“-- Sri RamakrishnaNO 29. 2021Chicago Calling4
Sri Ramakrishna: An Embodiment of YogaSwami ShivamayanandaRevered Vice President of the Ramakrishna Math and Ramakrishna MissionThe article is based on the talk delivered during the Kalpataru Day retreat via zoom on January 1, 2021.ॐ स्थापकाय च धर्मस्य � ।अर्तारर्परष्ठाय रार्कृ ष्णाय ते नर्ः ॥In this hymn of pranama, which SwamiVivekananda composed on Sri Ramakrishna, Iwant to emphasis the point � He (SriRamakrishna) was an embodiment of all dharmasand that includes the being the embodiment ofyoga. At the same time he was अर्तारर्परष्ठ. His yogicpart we shall see.When he was born, he slipped into an oven fullof ashes and there his body got smeared withashes and that is an indication that he was a bornyogi.Afterwards, we find that he was growing as aspecial child, and he was an apple of eye of all thevillagers. Once, while walking along a paddy fieldand having puffed rice in a basket — possibly hisage was about seven — He marked, the sky is fullof dark cloud, and all of a sudden a flight of(white) cranes moved in a formation on thebackground of the dark cloud. The contrast was sobeautiful and his mind so absorbed (in it) that hispuffed rice fell down and he also fell down(unconscious of the outer world). Afterwards hesaid that he did not have any disease, that he wasvery happy and he had enjoyment inside.Whenever he had this sort of an experience —many times he had this sort of an experience — hefelt that it was a very happy and very enjoyableexperience.At another time, he was acting as Shiva in adrama and he became so absorbed that, again, helost his outward consciousness. His mind was soabsorbed that he did not have any bodyconsciousness and it was very enjoyable.When he used to start the work of the priest, ashe would go to the shrine, he would see a Bhairavasitting on the Naatmandir and he determinedNO 29. 2021(with himself): “I shall sit erect without anymovement”, and his joints, from leg upwards,became almost locked as he heard the sound tataktak. He could only move his body after his worshipwas over. That is another expressionmabout hisspeciality in Yoga.Once his absorption in God was so intense,burning charcoal fell on his body but he did notfeel any pain. He was unaware of any pain. Therewas a burn, there was the wound. The wound hadto be cured with application of medicines but atthe time of the burning coal, he was not aware ofany burning sensation.In the famous and well-known hymn whichSwamiVivekanandacomposedonSriRamakrishna, which is sung in the evenings, खण्डनभर् बन्धन जग र्न्दन र्पन्द तोर्ाय, in its 7th line we comeु ईश्वर जगदीश्वर योगसहाय.across the line जृपित यगजृपित means manifest. What was manifesting?God of the universe manifested himself as theGod of the Era, God of the Age. And then , पनरपख तर् कृ पाय. In the Gita in the 11thchapter we come across Krishna speaking toArjuna when Arjuna was eager to see his cosmicform विश्िरूप. Krishna said :् ेन ैर् स्वचक्षषु ा ।न त ु र्ाां शक्यसे द्रष्टुर् अन्पदव्यां ददापर् ते चक्षःु पश्य र्े योगर्ैश्वरर् ॥so absorbed that he could see this divine drama,this cosmic drama, that God of the universe isChicago Calling5
transforming himself into God of the Era, God ofthe Age.Sri Ramakrishna was a perfect Yogin. However(we see that) his yoga included both, the PātanjalaYoga and the Tantra Yoga. In Sri Ramakrishna’syoga, there is the Kundalini. In the Patanjala yoga,there is no Kundalini. In the Tantras, Kundalini isthere. And he (Sri Ramakrishna) could arouse theKundalini of his disciples even by singing songs.We know about his young disciple Kali Prasad,who later became Swami Abhedananda — hislearning practical yoga. After seeing him (KaliPrasad) Sri Ramakrishna remarked: “You were ayogi in your previous birth and a little wasincomplete. That portion will be completed in thisbirth. Then Sri Ramakrishna made him sit on a cotand wrote something on his tongue and KaliPrasad went into deep samadhi. Afterwards SriRamakrishna touched him on chest and he cameout of his samadhi. Gradually Kali became acomplete yogi.About Sri Ramakrishna it is said — SwamiVivekananda has said that Sri Ramakrishna, withhis prayers, aroused the Brahma-kundalini so that itwill be easier for everyone in this era to become ayogi.On this very auspicious day — the new year’sday — I pray to Bhagawan Sri Ramakrishna thatall of you, everyone, be blessed — as he (SriRamakrishna) prayed on that very day, on theKalpataru Day, for everyone: “What shall I say, Ipray that everyone be illumined” (“Tomāder ki ārboli? Ami tomāder sakalke āshirvād kori. Tomādersakaler Chaitanya hok”). I pray that in everyone’s lifethat prayer be fulfilled.Thank youThis picture was taken in front of the Krishna temple at Dakshineswar in 1884, whenSri Ramakrishna was 48 years old. At the beginning Sri Ramakrishna did not agree withthe idea of taking this photograph. The Master just went away near the Radhakanta[Krishna] temple.Swami Nirvanananda said, “In the meantime Narendra arrived on the scene andheard everything; he said, ‘Wait a bit. I shall put everything straight.’ Saying this, hewent to the veranda to the west of the Radhakanta temple where Sri Ramakrishna wassitting and started a religious conversation with him. The Master went into samadhi.Swamiji ordered them to get ready quickly to take the picture.“In the state of samadhi the Master’s body was bent on one side and therefore the cameraman went to makehim sit erect by softly adjusting his chin. But as soon as he touched his chin the whole body of the Master cameup like a piece of paper – so light it was! The Master was completely unaware of this incident.”Seeing the printed copy of the photo the Master remarked: ‘This represents a high yogic state. This formwill be worshipped in every home as time goes on.”When Sri Ramakrishna saw the photo he went into ecstasy and touched the photo to his head several times,saying: “The photo is nicely taken. This mood is very high – fully merged in Him. Here the Lord is fullydepicted in his own nature.”Sri Sarada Devi said: “I kept the photograph with the pictures of other gods and goddesses and worshippedit. At one time I lived on the ground floor of the nahabat. One day the Master came there, and at the sight of thepicture he said, ‘Hello, what is all this?’ Lakshmi and I had been cooking under the staircase. Then I saw theMaster take in his hand the bel leaves and flowers kept there for worship, and offer them to the photograph.This is the same picture.”Source: hna/NO 29. 2021Chicago Calling6
Sri Ramakrishna: Embodiment of VedantaSwami JyotirupanandaFounder and former head of the Ramakrishna Society Vedanta Centre, Moscow, RussiaThe article is based on the talk delivered during the Kalpataru Day retreat via zoom on January 1, 2021.I bow to the magnanimous all-pervadingVishnu who has no beginning, middle or end andis birthless. He is free from growth and decay andis immutable, achyuta. He is the great cause of allcauses.Dear Swami Ishatmanandaji, friends, andadmirers of Sri Ramakrishna. I am glad that I havebeen invited here to speak on "Sri Ramakrishna:The Embodiment of Vedanta." Frankly speaking, Iam not competent either in the subject ofRamakrishna or of Vedanta. Still, following SwamiVivekananda, I shall try to speak whatever little Iknow. Swami Vivekananda’s famous hymn inSanskrit, perhaps all of you know, “ācaṇḍālāpratihatarayo yasya prema-pravāho”. From this hymnI shall take up two shlokas, couplets, and try toexplain about Sri ��asa-nāśa-mahāstraṁyāmi guruṁ śaraṇaṁ bhava-vaidyamSwami Vivekananda offered his obeisance to hisguru Sri Ramakrishna, who is the physician of allworldly sufferings and transmigrations. He saidthat Sri Ramakrishna is the “śakti-samudrasamutthata-raṅgaṁ “, i.e., he is a huge wave in theocean of universal energy, called Shakti. Hugewave means he is a wave of Shakti. So, he hascome in human form as an avatara, incarnation, ofShakti. Our common idea of avataras is that theyoriginate from Vishnu, but Vishnu is all pervading,immutable. In that sense there is no question oftransforming into the incarnation. So, theincarnation originates from Shakti, because Shaktiis the source of creation, maintenance anddissolution. She herself can take up the form of ahuman being, and that is the avatara.The immutable Vishnu is Brahman. BrahmanNO 29. 2021does not transform into an avatara. But SriRamakrishna did not say that Brahman and Shaktiare two separate entities. He said there is nodifference between the two. A snake coiled up or asnake in movement is essentially the same snake intwo states. Similarly, Sri Ramakrishna points thatwhomever we call Brahman, he calls ‘my motherKali’. So, we can take an idea that Mother Kaliwanted to teach humanity how to get out iisworkingthroughRamakrishna. That is the idea of Ramakrishna asfar as I understand.Now, let us go to the topic of Vedanta.Ramakrishna was the embodiment of Vedanta.What does the word Vedanta mean? It means“Veda”, i.e., "essence" and “anta”, i.e, "end", so ithas two meanings. Actually, it is the end part of theVedic literature. There are two divisions to theVedic literature, mantras and brahmanas. TheBrahmanas include Aranyakas, i.e., forestliterature. Sages went to the forest, did theirpractice and attained realization. Now, the endpart of these Aranyakas is the Upanishads. TheseUpanishads are the portion which we call Vedanta,because all the Upanishads, except one or two, areat the end of the Vedas. That’s why it is calledVedanta, and it also contains eternal truths, whichare the essence of the Vedanta. So in that way weunderstand this Vedanta to be the Upanishads andChicago Calling7
their commentaries. Since Vedanta is a revelationof truth, it was given a philosophical form by VedaVyasa, which is called Brahma Sutra or VedantaSutra.The Brahma Sutra, Upanishads, and theBhagawad Gita, spoken by Lord Krishna about5000 years ago, constitute the main literature ofVedanta. This Vedanta, the revelation of truthreceived in the pure, transparent minds of theancient sages, was orally transmitted fromgeneration to generation, from guru to shishya,teacher to disciple. The Upanishads are calledSrutis because they were an oral teaching.Commentaries existed in ancient times, but thesemost ancient commentaries are mostly lost. Laterat the time of Shankaracharya, these Vedantictruths were again revealed as realized by theacharya.After Shankaracharya also there were es. Thereby we have commentarieswith different interpretations of the supremereality, of God, of the universe and souls.Difference of opinions was a problem about 1,000years back. Shankaracharya came and interpretedVedanta as non-dual. The idea is that the supremereality, which is Brahman, is one and one only; andthis world, the universe which we perceive, issimply an appearance, not real; and all souls areidentical with Brahman. They are not separateentities. That is why this oneness of the supremereality, as propagated by Acharya Shankaracharya,is called non-dual Vedanta.In the 11th century came another great saint,Ramanuja Acharya. His interpretation, hisrealization, differed from Shankaracharya. He alsoaccepted that God is one and one only, but thereare inner divisions. As we have a soul, in thisuniverse the soul is God. The universe is his bodyand all individuals are cells in that body. In thatsense it is one; so, it is called qualified nondualism. Then came Madhava and other saints.They stated that God is one reality, the universe isone reality and souls are another reality. So, it isNO 29. 2021called dualistic Vedanta, but universe and soulsare under full control of God. The goal of life andthe methods of practice differ in all these threecases.Now what about Sri Ramakrishna? SriRamakrishna taught his disciples in manydifferent ways according to their capacity toreceive. Swami Vivekananda was taught in oneway. Mahendranath Gupta was in the company ofSri Ramakrishna for a long time and was taught inanother way. Sri Ramakrishna’s other monasticdisciples like Swami Brahmananda and otherswere also taught slightly differently than SwamiVivekananda. Once a discussion arose betweenSwami Brahmananda and Mahendranath Gupta.Mahendranath Gupta fervently believed thatqualified non-dualism is the real teaching of SriRamakrishna. The example of the bel
afterwards Swami Vivekananda himself, and many of his brother disciples acknowledged that in their spiritual experiences, they had realized Sri Ramakrishna as Goddess Kali. Sri Ramakrishna is the path and the goa
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