Ramakrishna's Teachings

1. The Nature of God and Reality

Ramakrishna's core teachings revolve around the pervasive nature of the Divine and the varying ways in which it can be perceived and realized.

• God is All-Pervading (Narayana): Ramakrishna asserts that God (Narayana) is present in all beings, even the seemingly negative ones. When asked if everyone is Narayana, he confirms, "Yes sir, all are Narayana." He illustrates this by stating that "just as there is Narayana in the form of holy men, so there is also Narayana in the form of the deceitful person, or Narayana in the form of a rogue."
• Divine Sport (Lila): The diversity of creation, including good and bad, powerful and weak, is understood as God's "lila" or divine sport. "Everything is under the Lord’s control – it is all His lila (divine sport). He has created a variety of things: small, big, powerful, weak, good and bad." This perspective suggests a divine playfulness behind the manifested world.
• Brahman and the Gunas: Brahman, the ultimate reality, is described as "beyond all the three gunas of sattva, rajas and tamas. It is beyond prakriti (nature)." These "gunas" (qualities of existence: sattva-preservation, rajas-creation, tamas-destruction) are seen as "robbers" that prevent the "jiva" (individual soul) from attaining "tattva jnana" (spiritual knowledge). While sattva can help overcome rajas and tamas and guide one towards the "Supreme Abode," it cannot grant the highest knowledge itself, as Brahman is beyond all qualities.
• Unity of Nitya and Lila: Ramakrishna emphasizes accepting both the "Nitya (Absolute)" and the "leela (phenomenal world)." He explicitly states, "I don’t do away with the world by calling it maya. If I do so, it will lose weight." This indicates a non-dualistic perspective that embraces both the transcendent and immanent aspects of reality.
• The "Bel Fruit" Analogy: To explain the relationship between God, maya, jiva, and jagat (the world), Ramakrishna uses the analogy of a bel fruit. Just as the fruit includes the shell, kernel, and seeds, so too does God encompass "Ishwara (the Lord), maya, jiva (the creatures) and jagat (the world)." While reasoning may lead one to discard the shell and seeds as unreal, ultimately, they are all part of the same substance.

2. Paths to God Realization (Jnana, Vijnana, Bhakti)

Ramakrishna acknowledges various spiritual paths and levels of realization, emphasizing their unique characteristics and the importance of individual inclination.

• Jnana (Spiritual Knowledge): This path involves reaching the Atman (Self) through "neti, neti" (not this, not this), by negating all that is not the Self, leading to "samadhi" (a state of meditative absorption) where "I-consciousness vanishes." Jnanis may "see all like a dream" and their ego "vanishes after samadhi on attaining Brahmajnana."
• Vijnana (Special Knowledge/Realization): Vijnana is a deeper, more intimate knowing of God. Ramakrishna explains, "He who has only heard of milk is an ajnani (a man of ignorance), he who has seen it is a jnani (a man of spiritual knowledge), and he who has drunk it has attained vijnana." A vijnani "sees the Lord and talks to Him as a near and dear one." Unlike the jnani who may remain absorbed in the Absolute, a vijnani "retains the 'I of knowledge,' or the 'I of a devotee'... to teach mankind," citing Shukadeva and Shankaracharya as examples. The vijnani can move between the Absolute and the phenomenal world.
• Bhakti (Devotion): Bhakti emphasizes a loving relationship with God. In "Chetana Samadhi," experienced in bhakti yoga, "one retains the ego of the servant and Master relationship, the ego of lover and Beloved, or the ego of enjoyer and Bliss." The devotee "does not want to become sugar; he wants to eat and enjoy it." This highlights the desire for a personal, experiential relationship with the Divine rather than complete merger.
• Importance of the Name of God: Repeatedly chanting the Lord's name (Durga, Krishna, Shiva, or any other) is crucial. "If, while repeating the Name, your love increases day by day, if you feel joy, then there is no danger. You are sure to be cured. His grace is sure to fall on you." It is believed that by sincerely repeating the name, "sin vanishes."
• Individual Aptitude: Not "all men are equally fit" or have the same inclinations for spiritual practice. Ramakrishna uses the analogy of different fish preparations (gravy, fried, pickled) to illustrate that people prefer different approaches. He advises starting with simpler aims before attempting more difficult ones, like aiming at a banana plant before a flying bird.

3. The Ego and Liberation

The concept of the "ego" (I-consciousness) is central to understanding states of bondage and liberation in Ramakrishna's philosophy.

• The "Water Jar" Analogy: The ego is likened to a "water jar" in an "shoreless ocean" of Brahman. "There is water inside the water jar as well as outside – all water everywhere. The water jar that you cannot shake off is the self or ego of the devotee." As long as the "water jar" exists, the distinction between "I and You" remains, fostering the devotee's relationship with God ("Thou art my Bhagavan, I Thy devotee"). The jar must break for complete oneness with Brahman.
• "I am free": Ramakrishna emphasizes the power of affirmation. "If you say again and again, ‘I am free, I am free,’ you become free. On the other hand if you constantly speak, ‘I am bound, I am bound,’ you become bound indeed. He who only keeps on saying, ‘I am a sinner, I am a sinner,’ that wretch is sure to have a fall. Rather one should say, ‘I have chanted His Name, what sin can be there for me, what bondage?’"
• Ego of the Liberated (Jivanmukta): For those who have realized God, the ego "only leaves a mark" and they have "only a semblance of lust and anger." They become "like a child," not subject to the three gunas, easily giving up attachments. This "ripe 'I'" or "I of knowledge" is retained by some for the benefit of humanity.
• Beyond Knowledge and Ignorance: True understanding transcends both knowledge (jnana) and ignorance (ajnana). "To remove the thorn of ajnana (ignorance) you have to first bring in the thorn of knowledge. Then both the thorns of knowledge and ignorance have to be thrown away."

4. Worldly Life vs. Renunciation

Ramakrishna offers practical advice on navigating worldly life while pursuing spiritual goals.

• Householder Life: It is possible to "attain Bhagavan while living in the household." The key is to "Live like a mud fish. It lives in the mud, but the mud does not stain its body." Or, "live like a woman of easy virtue. She attends to all her household chores, but her mind remains tied to her lover." The challenge lies in fixing one's mind on the Lord amidst worldly distractions ("lust and greed").
• Solitude and Sadhus: To cultivate detachment and spiritual focus, one should "go to a solitary place and live there for a day or two" or "keep the company of sadhus." A true "sadhu is he whose mind, prana and soul are merged in the Lord – he who has renounced ‘woman and gold’."
• "Lust and Greed" (Kama and Kanchan): This is identified as the primary obstacle for worldly people. The mind of a worldly person is like a "housefly" that "Sometimes it sits on sandesh, at other times on a festering wound – and even on excreta." Renouncers, on the other hand, "only sip the sweetness of Hari’s name" and avoid worldly talk.
• "My will" vs. "God's will": While everything is ultimately God's will, Ramakrishna clarifies that the sense of "vice and virtue" and "responsibility" remains "as long as you don’t have full faith," and "unless you have realized God." Parrot-like repetition of "Rama's will" is insufficient; one must genuinely understand and act as an instrument of God.

5. The Role of the Guru and Commandment

The importance of a true spiritual guide and divine sanction for teaching is highlighted.

• Guru's Grace: "If the grace of the Guru dawns, there is no fear. The Guru makes you understand who you are, what your real nature is." The Guru provides guidance on spiritual disciplines ("Do this now and that later").
• Sachchidananda as the only Guru: Ramakrishna states, "Sachchidananda alone is Guru." He criticizes those who become "professional gurus" without a divine "commandment."
• Divine Commandment: True knowledge for teaching flows from God. "Can you acquire knowledge just by reading books? The knowledge of a person who has received commandment is inexhaustible. This knowledge flows from God – it is never ending." He illustrates this with the analogy of paddy weighing, where the "Mother keeps on pushing heaps of knowledge towards me from behind."

6. Personal Conduct and Truthfulness

Ramakrishna's own life serves as an example of strict adherence to truth, especially for householders.

• Firmness in Truth: "You can, indeed, realize Bhagavan simply by being truthful." Ramakrishna recounts his extreme adherence to his word, even when it caused personal inconvenience, such as not eating fried bread (luchi) because he had previously stated he wouldn't. This strictness was more pronounced in his earlier spiritual states.
• Promises to the Divine Mother: He recounts promising the Divine Mother not to eat ice cream or ice, and the physical pain he experienced when he accidentally touched something metallic, interpreting it as a consequence of his renunciation.

7. Practical Wisdom and Analogies

Ramakrishna frequently uses everyday analogies and stories to convey profound spiritual truths.

• The Eggplant Seller and Diamond: This parable illustrates that only those with spiritual understanding can appreciate the true value of an "incarnation of God." An "eggplant merchant" can only value a diamond in terms of eggplants, symbolizing worldly people's inability to recognize spiritual worth.
• The Barber and "Damn": This humorous anecdote underscores how people project their own understanding and values onto unfamiliar concepts. The barber, not knowing the meaning of "damn," interprets it based on his limited understanding, applying it positively or negatively to himself and others.
• The Fish Thief as a Sadhu: This story highlights that even a pretense of spiritual practice, when done with sincerity, can lead to genuine transformation. The fisherman who feigned being a sadhu eventually realized the potential for true spiritual attainment.
• Mind's Instability: "This does happen when one leads a worldly life. The mind is first up, then down. First you feel so strong – and then so weak." This fluctuation is attributed to living amidst "lust and greed."

8. Key Individuals Mentioned

• Swami Vivekananda (Narendranath Datta): Ramakrishna recognized Narendra's unique spiritual potential, seeing him as a powerful instrument. Ramakrishna wanted M. to meet Narendra.
• Krishnakishore: Described as a "true devotee" and "great jnani" who identified with "kha" (ether/void), signifying his detachment. He exemplified deep faith and reliance on God.
• Keshab Sen: A prominent Brahmo leader. Ramakrishna interacted with him, sometimes gently correcting his views, such as Keshab's desire for everyone to "dive into the river of bhakti" at once. Ramakrishna pointed out the need for gradual spiritual progression for householders ("First climb to dry land and then dive").
• Hazra: A devotee who is sometimes presented in a critical light for his worldly attachments and judgmental nature, despite his spiritual practices. Ramakrishna points out that Hazra still has "a little of his mind... in the household" and "tries to earn money as a broker while he is practicing!"
• Haladhari: A jnani who lived with God with form during the day and the formless God at night. Ramakrishna recounted a time when he sought Haladhari's help against a prostitute sent to tempt him.
• Mathur Babu: A wealthy individual who accompanied Ramakrishna and questioned his extreme renunciation.
• The Doctor (from the conversations): Represents a more intellectual or rational perspective, often engaging Ramakrishna in debates about free will, responsibility, and the nature of God. Ramakrishna appreciates his "bhakti-bhava" (devotional attitude) of a servant.

This briefing highlights the depth and practicality of Ramakrishna's teachings, emphasizing the accessibility of spiritual realization through various paths, the transformative power of divine grace and truthfulness, and the subtle interplay between the divine and the worldly in human experience.

1. According to Sri Ramakrishna, what is the significance of repeating the Lord's Name, even if one suffers from "distaste" for it due to "disease"? If one retains even "a bit of taste" for the Lord's Name, there is hope for cure from spiritual maladies. If love and joy increase day by day while repeating the Name, then there is no danger, and "His grace is sure to fall" on the individual, leading to spiritual healing.
2. Explain the concept of "free will" as understood by Sri Ramakrishna, linking it to the idea of "God's will" and "lila."
3. Sri Ramakrishna states that "Everything is under the Lord’s control – it is all His lila (divine sport)." He created a variety of things, including good and bad, implying that free will operates within the larger framework of God's divine play and overall control.
4. Describe the "fisherman sadhu" parable and its main lesson regarding spiritual practice.
5. The fisherman, caught stealing, smears himself with ash and pretends to be a sadhu to escape capture. People then show him great devotion and offer him money, leading him to realize that if pretense garners such respect, genuine spiritual practice would surely lead to God-realization. The main lesson is that even the pretense of spiritual practice can be a useful step towards genuine spiritual attainment.
6. How does Sri Ramakrishna advise householders to live in the world while still aspiring for Bhagavan (God)?
7. Sri Ramakrishna advises householders to live like a "mud fish" (in the mud but unstained) or a "woman of easy virtue" (attending to chores but mind on her lover). This means attending to worldly duties while fixing one's mind on the Lord. However, he notes that this is very difficult due to worldly temptations and problems.
8. Differentiate between a "jnani" and a "vijnani" according to Sri Ramakrishna's analogy of someone hearing of milk, seeing milk, and drinking milk.
9. An "ajnani" (ignorant person) has only heard of milk. A "jnani" (spiritual knowledge) has seen it. A "vijnani" has drunk the milk and become strong, meaning they have known God in a "special way," seeing and talking to Him as a "near and dear one."
10. What does Sri Ramakrishna emphasize about the importance of truthfulness in a householder's life for realizing Bhagavan?
11. Sri Ramakrishna asserts that one can "indeed, realize Bhagavan simply by being truthful," even while leading a household life. He gives examples from his own life, highlighting the strict adherence to truth he once practiced, even in minor matters.
12. Explain the analogy of the "magnet and iron" as used by Sri Ramakrishna to describe how individuals are drawn to those who have received God's commandment.
13. Sri Ramakrishna explains that a magnet does not invite iron, but the iron is drawn to it due to attraction. Similarly, a true spiritual teacher or a person who has received God's commandment does not need to invite disciples; individuals are naturally drawn to them due to the inherent spiritual attraction.
14. How does Sri Ramakrishna use the analogy of the "bel fruit" to explain the relationship between God, the world, and creatures in the context of Vishishtadvaitavada?
15. The bel fruit analogy explains Vishishtadvaitavada, where God is seen as having become everything (Ishwara, maya, jiva, jagat). Just as the shell, kernel, and seeds are all part of the bel fruit and must be weighed together to know its full weight, the world and its creatures are not separate from Brahman but constitute its whole.
16. Describe the three types of physicians (inferior, mediocre, superior) as an analogy for how one might approach spiritual discipline or self-improvement.
17. An inferior physician gives medicine and leaves, uncaring if the patient takes it. A mediocre physician persuades the patient gently. A superior physician forces the medicine down if the patient refuses. This illustrates that different approaches, from passive suggestion to forceful intervention, are used in helping others, including in spiritual matters.
18. What is the significance of the "ego of a child" or the "ripe ‘I’" in the context of one who has realized God, particularly regarding the three gunas?
19. After God-realization, one's nature becomes like that of a five-year-old child or a "ripe ‘I’," meaning they are not subject to the three gunas (sattva, rajas, tamas). A child can quarrel and then immediately show love, or build a toy house only to abandon it, demonstrating freedom from worldly attachments and the dualities of good/bad.

• Sri Ramakrishna's perspective on the role of the Guru in spiritual realization presents a profound reconciliation between the ultimate truth that Sachchidananda (Existence-Knowledge-Bliss Absolute) alone is the Guru and the practical necessity of a human Guru for spiritual progress.

Here's how he reconciles these seemingly distinct ideas:

• Sachchidananda as the Sole, Ultimate Guru:

  • Sri Ramakrishna unequivocally taught that "Sat-chit-ananda himself is the guru". He emphasized that there is "no guru other than Sachchidananda". This implies that the ultimate source of spiritual guidance and liberation is God Himself, the Supreme Being. He believed that it is this Divine Consciousness that ultimately clears obstacles and imparts true knowledge, stating, "Sachchidananda Himself clears the cheques in the form of the Guru". He even personally demonstrated this belief by often referring to the Divine Mother as his teacher, stating, "Mother, I shall hear You and You alone. I do not know the sacred books, nor do I know the pundit. If You explain me, only then I shall believe". He also expressed a disinclination to be called a guru himself, saying, "If anybody calls me guru, I say to him, ‘What guru? Get away, you rascal’", and "God is the doer, I am a non-doer; He is the machine-man, I am the machine". This reinforces that any human teacher is merely an instrument of the Divine.

• The Necessity of a Human Guru for Practical Guidance:

  • Despite the ultimate reality of Sachchidananda as the Guru, Sri Ramakrishna strongly affirmed the practical need for a human Guru to guide seekers on their spiritual path. He likened this to needing a physician to diagnose an illness, emphasizing that "Unless you go to a doctor, you can’t be cured", and "You have to get instruction from the guru where to search".
  • He noted that in the Kaliyuga (the current age), it is often difficult to observe complex Vedic rites and rituals, making the path of devotion and the guidance of a Guru particularly suitable.
  • A Guru provides concrete instructions and supports the disciple's faith. Ramakrishna advised, "Putting your faith in the words of the Guru do some karma". He stressed that merely knowing scriptures is insufficient; direct experience requires effort guided by a Guru. He used the analogy of extracting jewels from a locked room: one needs a key and effort, and the Guru provides the "instruction where to search".
  • He also highlighted that a true Sadguru (divine preceptor) is one who has realized God, distinguishing them from mere scholars.

• Reconciliation: The Human Guru as a Manifestation of the Divine:

  • The apparent paradox is resolved through the understanding that the human Guru is not separate from Sachchidananda, but rather a channel or manifestation through which the Divine teaches. "Sat-chit-ananda Himself comes as the Guru". If a human Guru "awakens your spiritual consciousness, it is Sat-chit-ananda Himself who has taken up that form".
  • He taught that the Guru and the ideal deity are one. This means that when a disciple truly surrenders to and follows their Guru, they are, in essence, surrendering to and following God.
  • The spiritual journey often begins with faith in a human Guru, but as the disciple progresses, the external Guru merges into the inner Divine. "By the grace of the guru a person sees the form of his spiritual ideal. And then the guru merges into the ideal". This process culminates in the disciple realizing that the Guru is none other than the ultimate Reality, God Himself.
  • Ramakrishna stressed that a disciple should never regard the Guru as a mere human being; to do so would hinder spiritual progress. The external Guru is a means, a guiding hand, to help the seeker realize the Divine within, which is ultimately the real Guru.

In essence, Sri Ramakrishna's teaching on the Guru is deeply experiential and holistic. While the ultimate source of all knowledge and liberation is the impersonal Absolute, God manifests in various forms, including the human Guru, to guide sincere seekers. The human Guru acts as a catalyst, an embodied form of divine grace, leading the disciple back to the realization that the Divine is the true and sole guide within and without.

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• Sri Ramakrishna Paramahansa consistently emphasized "lust and greed" (kamini kanchana) as the primary obstacles to spiritual progress for all individuals, whether householders or renunciates. He viewed these not merely as external temptations but as deep-seated internal attachments that veil the Divine.

1. Here's an analysis of his perspective on "lust and greed" and their impact:

   1. Definition and Universal Obstacle: For Sri Ramakrishna, "lust and greed" (translated from kamini kanchana, literally "woman and gold") are the "main obstacles to man's spiritual progress". He used this phrase to warn his disciples about the allure of "lust and greed". These worldly desires are considered "a kind of intoxicant" that prevent recognition of the Divine and true spiritual understanding. He stated that "God can be realized only in simplicity" and that releasing selfishness, pride, and anger makes the heart clear and calm, allowing one to draw closer to God. He likened an impure heart to "a glass of water that is muddy—you can't see through it".

   2. Impact on Spiritual Progress (General): The presence of "lust and greed" fundamentally hinders God-realization.

   • Obscuring Vision: They act as a veil, preventing one from seeing God. "When the mind is purified, it attains union with God. The seat of the mind is in the forehead—but attention remains tied to the organs of generation and evacuation—in other words, to ‘lust and greed’. Through spiritual practices, the mind turns upward".
   • Loss of Spiritual Awareness: Living amidst "lust and greed" can lead to a loss of spiritual awareness, making one feel that all is well even when it is not, much like a scavenger who no longer feels repulsion for excreta due to prolonged exposure.
   • Inability to Attain Jnana: If even "the least trace of worldly wisdom, or that of attachment to ‘women and gold’ persists, one cannot attain jnana (knowledge)".
   • Lack of Dispassion: A strong desire for sense enjoyments, or pravritti, creates "holes" through which all spiritual efforts (like japa and austerities) leak out. "The attachment goes when God is attained".

   3. For Renunciates (Sannyasins): Sri Ramakrishna prescribed extremely strict adherence to the renunciation of "lust and greed" for sannyasins (monks).

   • Absolute Renunciation: A sannyasin "cannot have the slightest contact with ‘woman and gold’". They "must not accept money with his own hands, and he must not even allow it to be left near him". He further stated, "I cannot carry even a clod of earth to clean my hands. I cannot carry the beetle-leaf in my bag... So I did not go to Kashi".
   • Consequences of Deviation: A sannyasin who accepts money or is attached to temptation is likened to "a brahmana widow who had practised continence... were suddenly to accept an untouchable as her paramour". If a sannyasin advises others to give up "lust and gold" but secretly indulges, "people will not take his advice".
   • Divine Will vs. Human Ego: Ramakrishna himself was initially reluctant to consider himself a guru, but eventually taught disciples and founded the monastic Ramakrishna Order. He famously said, "God is the doer, I am a non-doer; He is the machine-man, I am the machine" [Previous conversation]. This underscores that even a sannyasin's actions are ultimately guided by the Divine.

   4. For Householders: While the ideal for sannyasins was outward and mental renunciation, Sri Ramakrishna offered a path for householders, emphasizing mental renunciation.

   • Possibility of God-Realization: He explicitly taught that "God can be realized even while living a household life". He encouraged householders to "cultivate mental renunciation" [Previous conversation] and affirmed, "Why not? Live like a mud fish. It lives in the mud, but the mud does not stain its body". Another analogy used is an unchaste wife who attends to her household work but keeps her mind on her lover.
   • Challenges in Household Life: Despite the possibility, he acknowledged it is "very difficult" for householders to attain God-realization due to the pervasive influence of "lust and greed". He compared it to a patient with delirium who is given tamarind pickles and a pitcher of water in their room, and instinctively craves them.
   • Need for Sadhana (Spiritual Disciplines): Householders "must practice some spiritual disciplines". This includes meditating on God in solitude occasionally to develop pure love. He likened this to fencing a young plant until it grows strong enough to withstand goats and cows.
   • Role of "Servant-I" and Detached Action: He taught that householders should adopt the "servant I" attitude ("I am His servant") [Previous conversation, 180, 181, 200, 251, 421, 422, 472, 476, 503]. This allows them to perform worldly duties without attachment, knowing God is the true doer. He stated, "You can do it even while living in family. Even so you must live for sometime in a solitary place. You should practise sadhana on the Lord in solitude".

   5. Reconciliation: The Antidote of Pure Bhakti and Divine Grace: Sri Ramakrishna reconciled these challenges by emphasizing pure devotion (bhakti) and divine grace as the ultimate means to overcome "lust and greed."

   • Pure Bhakti: "Bhakti, or love of God, is the essence. When you develop love for Him, discrimination and dispassion come by themselves". He prayed for "pure bhakti" without worldly desires. This "pure love for God is devotion without any desires".
   • Divine Grace: He believed that "what is not possible when God’s grace dawns? If you bring a light into a room that’s been dark for a thousand years, does the darkness disappear little by little? No, the room is lit up all at once". "By the grace of the Guru, having acquired jnana, one continues to live in the household as a jivanmukta (liberated while living)". He also stated, "You will be able to do good to your motherland because then your mind will be detached. You can’t serve your country by thinking, “my country.” It is the God in all that you can serve".
   • Beyond Duality: Ultimately, while "lust and greed" constitute avidya maya (ignorance), there is also vidya maya (knowledge, love, devotion) which leads to God. For the highest realization (vijnana), one realizes "that God has become the universe and its living beings, that He is not outside the world". This allows one to transcend the duality of good and bad, seeing God's play in all.

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Sri Ramakrishna Paramahansa presented a nuanced and profound understanding of spiritual knowledge, distinguishing between "jnana" (knowledge) and "vijnana" (special or intimate knowledge). While both lead to God-realization, Vijnana represents a higher, more complete, and intimate understanding, transcending the dualities inherent in mere jnana.

1. Jnana: The Path of Discrimination and Negation ("Neti, Neti")

   Jnana refers to the spiritual knowledge that arises from discrimination between the Real and the unreal. It is primarily associated with Advaita Vedanta, which asserts that "Brahman is the Reality and the world an illusion".

   The path of jnana involves a rigorous process of negation, known as "neti, neti" ("not this, not this"). Through this process, a seeker systematically rejects everything that is not Brahman (the Absolute), such as the body, the five elements, and the twenty-four cosmic principles. When this reasoning culminates, the mind becomes steady, vanishes, and one enters samadhi, attaining Brahmajnana (knowledge of the Absolute). In this state, the "I-ness" (ego) of the individual vanishes, and one realizes the oneness with Brahman.

   However, Sri Ramakrishna noted several aspects that make the path of jnana difficult, especially for the Kaliyuga (current age):

   • Requires absolute non-attachment: "If the least trace of worldly wisdom, or that of attachment to ‘women and gold’ persists, one cannot attain jnana".
   • Can lead to dry reasoning and skepticism: "The path of jnana is the path of reasoning, which sometimes makes one become skeptical". He often "spit on" mere reasoning.
   • Limited perspective: While it recognizes God as pervading all ("God pervades in all' - this conviction is jnana"), it might initially view the world as completely illusory and without substance.

   For those who attain jnana and return from samadhi, some, like Shankaracharya, "retained his ‘I of knowledge’ to impart instruction to mankind". This "I of knowledge" is distinct from the "I of ignorance".

   Vijnana: The Intimate, All-Encompassing Understanding

   Vijnana is presented as a higher spiritual state than jnana. It is not merely knowing God, but "knowing Him intimately", as a "near and dear one".

   The vijnani transcends the strict Advaitic negation and realizes that "God Himself has become the universe and its living beings, that He is not outside the world". This is the realization that the "Absolute and the phenomenal belong to the same Reality". The vijnani sees God in all aspects of existence, accepting both the Nitya (Absolute) and the Lila (phenomenal world or divine sport).

   How Vijnana is a Higher, More Intimate Understanding:

   • Transcends Duality: While jnana aims to discard the "thorn of ignorance" with the "thorn of knowledge," vijnana signifies a state where "both thorns of knowledge and ignorance have to be thrown away". This means transcending the duality of knowledge and ignorance to a state of complete unity.
   • Analogy of Milk: Ramakrishna used the analogy of milk to illustrate this progression. One who has only heard of milk is "ajnani" (ignorant). One who has seen it is a "jnani" (man of spiritual knowledge). But "he who has drunk it and become strong has attained vijnana". This emphasizes that vijnana is not just intellectual understanding or mystical experience, but a transformative realization that permeates one's very being.
   • Analogy of Bel Fruit: To understand the essence of a bel fruit, one might just consider the kernel, discarding the shell and seeds. But to know its full weight, one must include the shell, seeds, and kernel. Similarly, the jnani might focus only on the formless Brahman (kernel), but the vijnani embraces God as manifested in the entire universe (the whole fruit).
   • Acceptance of Both Form and Formless: The vijnani understands that the "God who is attributeless is also with attributes", and that the "Formless also takes a form". This harmonizes the worship of God with form and without form, recognizing them as different facets of the same Divine.
   • Living in the World with Divine Vision: While jnana often leads to renunciation, a vijnani "may live in the family" because they perceive God in all things and beings within the world. They see the "world of spirituality".
   • God as the Doer: For the vijnani, the realization that "He alone is the doer" and "We are only tools" is profound and practical.

   In summary, Sri Ramakrishna's teachings emphasize that while jnana, especially through "neti, neti," leads to the realization of the impersonal Absolute, vijnana is the higher, more complete understanding where one not only realizes God as the Absolute but also sees Him intimately manifested in all creation, embracing both the formless and forms, and living in the world with constant divine consciousness. It is a state of integrated knowledge and love where the divine presence is felt in every aspect of life.

• Sri Ramakrishna Paramahansa taught that the spiritual journey is deeply personal and can be pursued through various attitudes or "bhavas" [45 Note 1], which reflect different ways a devotee can relate to the Divine. These bhavas are crucial for developing intimacy with God and play a significant role in how the ego persists, or is transformed, after God-realization.

  The Various Bhavas (Attitudes)

  Sri Ramakrishna described five primary attitudes, often drawn from Vaishnava Bhakti traditions, which a devotee can adopt to express love for God:

  1. Shanta Bhava (The Peaceful Attitude): This is the calm and serene attitude, primarily cultivated by sages and rishis who do not desire worldly enjoyments [45 Note 1, 116, 137, 447]. It is characterized by a tranquil, detached contemplation of the Divine.
  2. Dasya Bhava (The Servant Attitude): In this bhava, the devotee regards God as the Master and himself as the servant. Sri Ramakrishna often cited Hanuman's unwavering devotion to Rama as a prime example of this attitude [28, 45 Note 1, 116, 137, 140, 442, 447, 477, 505, 568]. This attitude is considered "very good" for a spiritual aspirant as it fosters humility and complete dependence on the Lord.
  3. Sakhya Bhava (The Friend Attitude): Here, the devotee relates to God as an intimate friend, sharing a close and informal bond. Examples include Sridama and the other cowherd boys with Krishna, who would "give Sri Krishna a bite from the fruit they were eating and at other times they rode on his shoulders" [45 Note 1, 116, 447].
  4. Vatsalya Bhava (The Parental Attitude): In this bhava, the devotee sees God as their child, nurturing and protecting the Divine. Yashoda's love for Krishna is the classic example [45 Note 1, 116, 192, 369, 448]. Sri Ramakrishna himself adopted this attitude, especially towards Rakhal, caring for him like a mother cares for her child.
  5. Madhura Bhava (The Sweetheart/Lover Attitude): This is considered the highest and most intense form of love, where the devotee experiences God as the Beloved. Radha's love for Krishna is the supreme example [30, 45 Note 1, 116, 360, 361, 448, 508]. This attitude includes and transcends all other bhavas and is seen as a powerful means to root out worldly desires like sex. Sri Ramakrishna himself practiced this bhava, sometimes dressing as a woman.

  Beyond these traditional five, Sri Ramakrishna also emphasized the attitude of a child towards the Divine Mother, whom he adored. He believed a child is "most free with the Mother, and she alone can cherish the child more than anyone else". This childlike disposition is characterized by egolessness, guilelessness, magnanimity, and unattachment to sense objects. He also cautioned against the heroic attitude (also known as the "virabhava"), which is "very difficult" and "often brings about the downfall of the aspirant".

  The significance of these bhavas lies in their capacity to foster intense longing and sincere love for God, which Sri Ramakrishna stated is the "essence" of spiritual life. He stressed "direct experience" of God over intellectual debates, encouraging sincere prayer and actions to "feel His presence in our hearts". These attitudes enable the devotee to feel God as a "near and dear one", purifying the mind and leading to a deeper connection where "lust, anger, desire for creature comforts and the rest all disappear".

  Relationship to Ego After God-Realization

  Sri Ramakrishna's concept of ego after God-realization is central to understanding the role of bhavas. He distinguished between the "unripe I" or "rascal I" and the "ripe I".

  • The "Unripe I": This is the ego born of ignorance, characterized by "lust and greed", "I am the doer", and attachment to worldly possessions and pride. This "rascal I" must be "renounced" or "cut off".
  • The "Ripe I": Even after attaining samadhi and the knowledge of Brahman, the ego does not always completely vanish. Sri Ramakrishna explains that a trace of ego, referred to as the "ripe I," "servant I," "devotee I," or "I of knowledge," can remain. This is not considered harmful; rather, it serves a divine purpose.
    • Purpose of the "Ripe I":
      • Teaching Mankind: Like Shankaracharya, who "retained the ‘I of knowledge’ to instruct the mankind", the ripe ego allows God-realized souls to interact with the world and guide others on the spiritual path.
      • Enjoying God's Lila (Divine Play): This ego allows the devotee to continue enjoying the "infinite play" of God, maintaining the sweet duality of "Thou art my Bhagavan, I Thy devotee," or "Thou art the Lord, I am the servant of the Lord". The "devotee does not want to become sugar; he wants to eat and enjoy it". This "I" allows for "enjoyment".
      • Living in the World: The "ripe I" enables a God-realized person to live and function in the world without attachment, seeing God "intimately manifested in all creation". This is like a "mudfish" that lives in mud but is not stained by it.

  The concept of retaining the "ripe I" is intrinsically linked to Vijnana, which is a higher state than mere jnana (knowledge). While jnana, through the "neti, neti" (not this, not this) path, leads to the realization of the formless Brahman where the "I-ness" vanishes in samadhi, vijnana "know[s] God in a special way". The vijnani not only realizes God as the Absolute but also intimately perceives Him as having "become the universe and its living beings". This comprehensive understanding allows the vijnani to "live in the family" and see "God in the household", accepting both the "Absolute and the phenomenal". This is a state where the "dual thorns of knowledge and ignorance have to be thrown away".

  Ultimately, for Sri Ramakrishna, Bhakti Yoga, with its emphasis on cultivating these loving relationships with God, is especially suitable for the Kaliyuga, offering a "smooth and easy" path to God-realization, which can also lead to Brahmajnana.

• Sri Ramakrishna Paramahansa adopted a profoundly pragmatic approach to spiritual life, balancing the ideal of intense spiritual pursuit and renunciation with the realities and duties of worldly existence. This pragmatism is clearly evidenced in his direct advice to householders, his unwavering emphasis on truthfulness, and his extensive use of parables to convey complex spiritual truths in an accessible manner.

  Advice to Householders: Renunciation in the Mind

  Sri Ramakrishna recognized that complete external renunciation is not feasible or even necessary for everyone. He often advised householders on how to live a spiritual life while fulfilling their worldly duties.

  • Mental Renunciation: He emphasized that true renunciation is primarily a state of mind, not merely giving up the world outwardly. He taught, "Do all your work but keep your mind in God. Live with your wife, son, father, mother and others. Serve them taking them to be your very own but know in your mind that none of them is yours". This "sannyasa in the household" means performing actions without attachment to their fruits.
  • "Mudfish" Analogy: Sri Ramakrishna frequently used the analogy of a "mud fish" to illustrate how householders can remain pure amidst worldly impurities. Just as a mudfish lives in mud but its body remains unstained, a householder can live in the world without being affected by its attachments if their mind is fixed on God.
  • "Unchaste Wife" Analogy: Another vivid parable involved the "unchaste wife" who attends to her household chores meticulously while her mind constantly dwells on her lover. Similarly, a devotee should attend to all worldly duties but keep their mind continually focused on God.
  • "Fighting from Within the Fort": He acknowledged the difficulties of householder life, describing it as a constant struggle against "lust and greed" (desire for worldly enjoyments). However, he pragmatically advised that "if you have to fight, it is better to fight from within the fort". The household can serve as a "fort" to combat these tendencies, rather than a place to flee from.
  • Importance of Solitude and Holy Company: Even for householders, he stressed the necessity of spiritual practice in solitude and the company of holy men (sadhus), at least occasionally. This detachment from worldly matters and concentration on God builds the spiritual strength needed to live unattached in the world.
  • Bhakti Yoga for Kaliyuga: Recognizing that the path of jnana (knowledge), with its rigorous discrimination and non-attachment, is "very difficult" for the current age (Kaliyuga), Sri Ramakrishna strongly advocated for Bhakti Yoga (the path of devotion). He noted that "in the age of Kali it is difficult to observe Vedic rites and rituals" and that life depends on food, making strict renunciation challenging. Bhakti is a "smooth and easy" path where intense love for God naturally purifies the mind.
  • God-Realization as Precondition: He taught that after one attains the knowledge or vision of God, living in the world becomes safe, as the person becomes unattached and "the world is no longer transitory" but a "mart of joy". This contrasts with the classical Advaita view which often emphasizes renunciation as a prerequisite for jnana.

  Views on Truthfulness

  Sri Ramakrishna considered truthfulness an absolute and indispensable spiritual discipline, especially crucial in the age of Kali. He lived by it rigorously, believing that "by sticking to truth one realizes Bhagavan and by not sticking to truth, everything gradually perishes".

  • Personal Example: He demonstrated this by his own life, sharing anecdotes of his extreme adherence to truth, where even a slight deviation from a spoken word would cause him distress. For example, if he said he would take a bath, he would ensure he took a "full bath" without doubt; or if he said he would go to a particular spot to ease himself, he would only go there. He expressed fear of "losing his truthful speech".
  • Impact on God-Realization: He believed that simply by being truthful, one could realize God. This emphasizes that spiritual progress is not just about grand rituals but also about fundamental ethical living.

  Use of Parables

  Sri Ramakrishna's teachings were characteristically imparted through simple stories and parables, often drawn from everyday life, which made his profound spiritual ideas accessible to all, including children and those without formal education. His style was "Biblical in simplicity".

  • Illustrating Abstract Concepts: Parables helped him explain abstract philosophical concepts, making them tangible and relatable.
    • The "muddy water" analogy illustrates how a pure heart, free from impurities, allows one to feel God's love and kindness.
    • The "goldsmith melting gold" parable shows the need for persistent spiritual discipline to "melt" the mind for God-realization.
    • The "jackfruit and oil" analogy explains that engaging in worldly duties without attachment is possible if one first "oils" their hands with spiritual discipline and love for God.
    • The "fish in a trap" parable highlights how worldly attachments, like the "lisping of children" or "other fish" (people/family), can prevent one from seeking liberation even when the path is available.
    • The "potter and unbaked pots" illustrates the cycle of rebirth for those who have not realized God, while the "baked and broken" ones (liberated souls) are not molded again.
    • His analogy of a "chameleon" demonstrates that God appears in various forms and aspects, and also without form, depending on the devotee's perspective, thus harmonizing different approaches to God.
    • The story of the "salt doll" trying to measure the ocean's depth illustrates the inexpressibility of Brahman, as the "I" (ego) vanishes upon merging with the Absolute.
  • Engaging and Memorable: His parables were often humorous and anecdotal, keeping his listeners enthralled and his teachings memorable.

  Balancing Renunciation with Worldly Existence and Ego

  Sri Ramakrishna's pragmatic balance stems from his unique spiritual experiences, which enabled him to transcend the rigid Advaitic distinction between jnana and vijnana.

  • Vijnana as Higher Understanding: As discussed previously, vijnana is a higher state where one not only realizes God as the Absolute but also intimately sees Him manifested in the universe and all beings. This allows a vijnani to live in the world without being bound by it, accepting both the Absolute (Nitya) and the phenomenal (Lila) as aspects of the same Reality.
  • The "Ripe I" (Ego after God-Realization): Crucially, he taught that even after God-realization, a trace of ego, the "ripe I" or "servant I," can remain. This "I of knowledge" or "I of devotion" is not a hindrance but serves a divine purpose. It enables the realized soul to teach mankind, enjoy God's divine play (Lila), and function in the world without attachment. This is a profound reconciliation, allowing for continued engagement with the world as an instrument of God, rather than a complete withdrawal. He explicitly stated that the "devotee of God wants to eat sugar, and not to become sugar", signifying the desire to maintain a sweet duality for the sake of enjoying God's presence and service.
  • God-Realization as Priority: Despite the flexibility, Ramakrishna maintained that "God-Realization is the Ultimate Goal". All activities, whether worldly or spiritual, should ultimately lead to this goal. He said, "First try to attain Him. Putting your faith in the words of the Guru do some karma. If the Guru is no more, pray to Him (the Lord) with a longing heart. He will Himself tell you what He is like".

  In conclusion, Sri Ramakrishna’s pragmatic approach offers a balanced path where worldly duties are not necessarily abandoned but transformed through spiritual awareness and selfless action, supported by unwavering faith and a personal, loving relationship with the Divine. His teachings affirm that a householder can indeed attain the highest spiritual states, provided they cultivate detachment and sincere yearning for God, with truthfulness as a foundational virtue.

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