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Vedanta - Discussion Forum I (introductory))
#76
Gangajal ji, I completely agree with what you said. My primary influencer into the Path I had taken was none other than Sri Ramakrishna Paramahamsa. I remember that when I was still an anti-theist, my father's trip to Guruvayoor and his experiences had an impact on me. The seeds of bhakthi began sprouting, and it was during that time that I read the 'Gospel of Sri Ramakrishna' which I took from a library in the forests of Kamalapuram (near warangal.) Reading about this great 'madman of god' seeing my Mother face-to-face was what gave me the hope and will power. If one man can see it, then by law of nature, any man can see it.. i.e. everyone can see it if there is enough effort. Thence my only aim in life was 'to see God.' I had quite a few experiences that Sri Ramakrishna did. Including the Viraha bhava where my heart felt like it was wrenched. The constatnt flow of tears, and the whole shebang. Ramakrishna's lifestyle itself was a primary influence in the budding stage, from then on it went thru different methods (to the same end) of following Ramana Maharshi's self-enquiry, and ofcourse, Sri Krishna's teachings of the Gita (I used to live out one shloka for weeks or months at a time.) 'nuff said 'bout me.

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Ramakrishna agrees with Shankara that the Advaitic experience is the highest experience. There are some people, however, who do not care about that highest experience and want to retain some difference with Brahman.<!--QuoteEnd--><!--QuoteEEnd-->
It's not only Ramakrishna or Shankaracharya, anyone who has had THE experience will have to agree with it. There cannot be two versions of the same experience, there can however be two 'versions' of conveying how one felt. No wonder Rg Veda says 'ekam sat viprah bahudha vadanthi, agnim yamam matharisvanam ahuh.'

Thus be it Buddha, Ramakrishna, Ramana, Shankara, Brahmendral, or Vasista, they all will experience the same state while there. (It’s like us having the same experience with sushupti, swapnam or jagrut.)

Secondly, those who do not care about "that highest experience" have not yet tasted it. Had they had the experience, they will neither want it, nor reject it. Don’t you agree ? Also, someone's wish to stay apart itself does not make it possible, there has to be Divine Will too inorder to enable this (w.r.t. relative existence.)

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->This is the reason why Ramakrishna Vedanta does not accept Kevala Advaita's position that Hindu Gods and Goddesses are ultimately unreal.<!--QuoteEnd--><!--QuoteEEnd-->
This reminds me of the episode of Totapuri who was a Kevala Advaiti, but finally had to concede the greatness of Maha Maya. <!--emo&Smile--><img src='style_emoticons/<#EMO_DIR#>/smile.gif' border='0' style='vertical-align:middle' alt='smile.gif' /><!--endemo--> Isn't it the Kenopanishad that says that 'those who say they Know, do not know IT. and those who say I do not know it also do not know it.' He who neither says he knows it, nor says he does not perhaps may know It.

<!--QuoteBegin-->QUOTE<!--QuoteEBegin-->Ramakrishna also talks of the experience of Bhavomukha. A person in that state can move from the Absolute to the relative. This state can only be achieved by a Vijnani. <!--QuoteEnd--><!--QuoteEEnd-->
Yes I had heard of this term. I had often tried to imagine what the great Avataras like Sri Krishna, and Rama would feel like when they looked at this world of five-bhutas. Always remaining in the highest state, and yet dealing with the world. I have never been able to achieve this one. It's always one or the other, but not both.

Having said that, I would say that Sri Ramakrishna's *method* of teaching is for a different audience than that of Sri Shankara.

It is however sad that the followers of Sri Ramakrishna see a "difference" in "advaita" itself, and are almost creating a sort of 'Ramakrishnaism'. (Sorry for the digression.)

http://www.hinduismtoday.com/archives/19...9-04.shtml
http://www.voi.org/books/wiah/ch6.htm
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