User:Goethean/SRK/Teachings/Vineeth

God-realisation
The key concepts in Ramakrishna’s teachings were the oneness of existence; the divinity of all living beings; and the unity of God and the harmony of religions.

Ramakrishna emphasised that God-realisation is the supreme goal of all living beings. Religion, for him, was merely a means for the achievement of this goal. Ramakrishna’s mystical realisation, classified by Hindu tradition as nirvikalpa samadhi (literally, "bliss without differentiation", thought to be absorption in the all-encompassing Consciousness), led him to know that the various religions are different ways to reach The Absolute, and that the Ultimate Reality could never be expressed in human terms.

Kama-Kanchana
Ramakrishna taught that that the primal bondage in human life is Kama-Kanchana (lust and gold). When speaking to men, Ramakrishna warned them against kamini-kanchan, or "women and gold". Devotees insist that this phrase warns against lust and greed, but religion scholars and historians have tended to take it more literally.

Ramakrishna, when speaking to women, warned them against purusha-kanchana — "man and gold." Gauri-Ma, one of Ramakrishna's prominent women disciples, said this about purusha-kanchana : "[Ramakrishna] has uttered this note of warning, against gold and sensuality, against a life of enjoyment, but surely not against women. Just as he advised the ascetic-minded men to guard themselves against women's charms, so also did he caution pious women against men's company. The Master's whole life abounds with proofs to show that he had not the slightest contempt or aversion for women; rather he had intense sympathy and profound regard for them."

Avidyamaya and vidyamaya
Devotees believe that Ramakrishna’s realisation of nirvikalpa samadhi also led him to an understanding of the two sides of maya, or illusion, to which he referred as Avidyamaya and vidyamaya. He explained that avidyamaya represents dark forces (e.g. sensual desire, evil passions, greed, lust and cruelty), which keep the world-system on lower planes of consciousness. These forces are responsible for human entrapment in the cycle of birth and death, and they must be fought and vanquished. Vidyamaya, on the other hand, represents higher forces (e.g. spiritual virtues, enlightening qualities, kindness, purity, love, and devotion), which elevate human beings to the higher planes of consciousness. With the help of vidyamaya, he said that devotees could rid themselves of avidyamaya and achieve the ultimate goal of becoming mayatita - that is, free from maya.

Harmony of religions
Ramakrishna recognised differences among religions but realised that in spite of these differences, all religions lead to the same ultimate goal, and hence they are all valid and true. Regarding this, the distinguished British historian Arnold J. Toynbee has written: “… Mahatma Gandhi’s principle of non-violence and Sri Ramakrishna’s testimony to the harmony of religions: here we have the attitude and the spirit that can make it possible for the human race to grow together into a single family – and in the Atomic Age, this is the only alternative to destroying ourselves.”

Dharm P.S. Bhawuk in his journal, Culture’s influence on creativity: the case of Indian spirituality writes — "In view of this definition of creativity, Ramakrishna, indeed, demonstrated creative genius in bridging all religions by practicing each of them. He may very well be the first, if not the only, person to practice the major religions of the world to come to the conclusion that they lead to the same God. His contribution to humanity is particularly significant for the world after the bombing of the twin towers of the World Trade Center on September 11, 2001. Clearly, Islam is not to be blamed for the incident of September 11, and no religion should be blamed for any act of terrorism, because we know from the life of Ramakrishna that all religions lead to the same God."

Other teachings
Ramakrishna’s proclamation of jatra jiv tatra Shiv (wherever there is a living being, there is Shiva) stemmed from his Advaitic perception of Reality. This would lead him teach his disciples, "Jive daya noy, Shiv gyane jiv seba" (not kindness to living beings, but serving the living being as Shiva Himself). This view differs considerably from what Ramakrishna’s followers call the "sentimental pantheism" of, for example, Francis of Assisi.

Ramakrishna, though not formally trained as a philosopher, had an intuitive grasp of complex philosophical concepts. According to him brahmanda, the visible universe and many other universes, are mere bubbles emerging out of Brahman, the supreme ocean of intelligence.

Like Adi Sankara had done more than a thousand years earlier, Ramakrishna Paramahamsa revitalised Hinduism which had been fraught with excessive ritualism and superstition in the Nineteenth century and helped it become better-equipped to respond to challenges from Islam, Christianity and the dawn of the modern era. However, unlike Adi Sankara, Ramakrishna developed ideas about the post-samadhi descent of consciousness into the phenomenal world, which he went on to term "vignana". While he asserted the supreme validity of Advaita Vedanta, he also he accepted both the Nitya (or the eternal substance) and the Leela (literally, "play", indicating the dynamic phenomenal reality) as aspects of Brahman.

The idea of the descent of consciousness shows the influence of the Bhakti movement and certain sub-schools of Shaktism on Ramakrishna’s thought. The idea would later influence Aurobindo's views about the Divine Life on Earth.