Shri Shri Thakur and Shri Ramakrishna Paramhans

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Shri Shri Thakur and Shri Ramakrishna Paramhans

Postby subrata » Sun Jun 20, 2010 8:58 am

A commonly raised question asked by many followers of Shri Ramakrishna Paramhans is that on one hand Sri Ramkrishna has worshiped His own wife whereas Sri Sri Thakur has showed us the effectiveness of selective polygamy. Where is the concordance?

Before I begin I would like to remind everyone Sri Sri Thakur’s own Vaani

The proficient conduct of a Purushottama
Who can comprehend, if He himself does not explain
[Ref: Adarsha Vinayak P-1]

Let us try to go through what these two Divine Personalities have taught us and try to establish a concordance on our own if we dare!!!

Sri Sri Thakur has described,

From the time of Ashoka, Budhhism started showing up distortion. The number of Budhhists increased, but Varnashram lost its binding. Many of them got converted to Islamism. Then came Shankaracharya’s Mayavad “Brahma is the Truth, World is an illusion”. Man forgot that spiritualism could only be meaningful through Material World. Practice of “Sohong” (I am He) started gaining prominence.
[Ref: Alochona Prosonge Vol-21, P-169]

Sri Ramkrishna Paramhans, however, came and said, in the Kaliyuga, man, being totally dependent on food for life, cannot altogether shake off the idea of his body. In this state of mind it is not proper for him to say, “Sohong”. When a man does all sorts of worldly things, and finds no means to shake off the feeling of 'I', he should rather cherish the idea, 'I am God's servant; I am His devotee.' One can also realise God by following the path of devotion….O Lord, I am the servant; Thou art the Master. I am the child; Thou art the Mother.
[Ref: Ramkrishna Kathamrita Ch-3 ]

So Sri Sri Thakur explains,

I feel the extraordinary devoutness of Ramkrishnadeb towards the Divine Mother got transformed into His adherence to GOD.
[Ref: Alochona Prosonge Vol-14, P-37]

In fact I feel His Libido was centred on His Divine Mother. The adherence to Mother got sublimated and transferred into Ma-Kali.
[Ref: Alochona Prosonge Vol-21, P-118]

So He worshipped His wife as the very embodiment of the Divine Mother. He considered all women as the representations of some or other form of the Divine Mother.

Though Sri Ramkrishna invoked Divine Mother in His own wife, He asked His disciples,

Do all your duties, but keep your mind on God. Live with all -- with wife and children, father and mother -- and serve them. Treat them as if tey were very dear to you, but know in your heart of hearts that they do not belong to you.
[Ref: Ramkrishna Kathamrita Ch-1 ]

Sri Ramkrishna’s supreme Leela to invoke Divine Mother into His wife should never be construed as against the Sanatan Dharma of Varnashram and Selective Polygamy. It was the purest demonstration of “bhaktimarg” (path of devotion). He objected to the Sadhana of the Hero-mood (Sohong) and instead, stressed on purity, the ‘mother and child’ path.

Sri Sri Thakur continued from where Sri Ramkrishna left. He not only acknowledged Sri Ramkrishna’s invaluable teachings by announcing Him as the Materialised Veda [Ref : Deeparakhhi, Vol6 P-252], He brought the required furtherance by stressing upon the need of Varnashram and proper Hypergamous marriage to revive the ailing nation (after Ashoka).

Introduction of hypergamy automatically involves polygamy, because the scriptures do not support hypergamy before the marriage of the male with a girl of similar class belonging to the same Varna.

And as Sri Ramkrishna Himself led the revolution of “bhaktimarg”, Sri Sri Thakur Himself led the way of judicious and selective polygamy which is an integral part of Sanatan Dharma, a very advanced science of genetic evolution.

Points to be remembered here is,

• Though Sri Sri Thakur has advocated for selective polygamy He has also cautioned us by saying,

I say if a male is fit, if he has untottering and utmost adherence to the Ideal, if his whole life flows on like an incessant stream of electric current, polygamy is proper for him, nay, it is an indispensable necessity. But those who become unduly inclined towards women, who are obsesses by a passionate leaning and clinging to wife have not the right to marry once even, moreover they should keep far away from the society of women.
[Ref: An Integral Philosophy of Life, by Prafulla Kumar das]

• In Satyanusaran Sri Sri Thakur declares,

Lord Ramkrishna enjoined on everyone to remain far, far, far away from Kamini-kanchan.
If ‘Kam’ (lust) be dropped from ‘Kamini’, ‘ini’ (she) becomes Ma. Poison becomes elixir. And Ma is always Mother—never ‘kamini’.
To add ‘gi’ to Ma is catastrophe. Beware! Don’t lose thyself taking Ma as ‘Magi’ (fallen women).
Everyone’s Mother is the Mother of the world. Every woman is another form of one’s own Mother. Think in this fashion.

So, the concordance lies in the fact that both Sri Sri Ramkrishna Paramhans and Sri Sri Thakur Anukulchandra have respected Divine Motherhood in Women. According to the need of the age and the order of priority, Sri Ramkrishnadeb worshiped the Divine Motherhood by acting as a Divine child of His own wife, whereas Sri Sri Thakur worshiped the same Divine Motherhood by materialising Divine souls as children to His own wives. In their highest realm of Divine spirituality they are fundamentally one and the same. To truly realise this, one needs to transcend limitations of common human conception.


Regards,
Subrata
subrata
 
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