Extracts
from the book “The Gospel of Sri Ramakrishna” by ‘M’ahendranath Gupta
(conversations between Sri Ramakrishna, the Master, and his disciples /
devotees)
Sri
Ramakrishna, on the other hand, though fully aware, like his guru, that the
world is an illusory appearance, instead of slighting Māyā, like an orthodox
monist, acknowledged its power in the relative life. He was all love and
reverence for Māyā, perceiving in it a mysterious and majestic expression of
Divinity. To him Māyā itself was God, for everything was God. It was one of the
faces of Brahman. What he had realized on the heights of the transcendental
plane, he also found here below, everywhere about him, under the mysterious
garb of names and forms. And this garb was a perfectly transparent sheath,
through which he recognized the glory of the Divine Immanence. Māyā, the
mighty weaver of the garb, is none other than Kāli, the Divine Mother. She is
the primordial Divine Energy, Śakti, and She can no more be
distinguished from the Supreme Brahman than can the power of burning be
distinguished from fire. She projects the world and again withdraws it. She
spins it as the spider spins its web. She is the Mother of the Universe,
identical with the Brahman of Vedānta, and with the Ātman of Yoga. As eternal
Lawgiver, She makes and unmakes laws; it is by Her imperious will that
karma yields its fruit. She ensnares men with illusion and again releases them
from bondage with a look of Her benign eyes. She is the supreme Mistress of the
cosmic play, and all objects, animate and inanimate, dance by Her will.
Even those who realize the Absolute in nirvikalpa Samādhi (see below for
meaning of this Samādhi) are under Her jurisdiction as long as they still live
on the relative plane.
Thus, after
Nirvikalpa Samādhi, Sri Ramakrishna realized Māyā in an altogether new role.
The binding aspect of Kāli vanished from before his vision. She no longer
obscured his understanding. The world became the glorious manifestation of the
Divine Mother. Māyā became Brahman. The Transcendental Itself broke through the
Immanent. Sri Ramakrishna discovered that Māyā operates in the relative
world in two ways, and he termed these “Avidyā–Māyā” and
“Vidyā–Māyā”.
Avidyā–Māyā
represents the dark forces of creation: sensuous desires, evil passions, greed,
lust, cruelty, and so on. It sustains the world system on the lower planes. It
is responsible for the round of man’s birth and death. It must be fought and
vanquished. But Vidyā–Māyā is the higher force of creation: the spiritual
virtues, the enlightening qualities, kindness, purity, love, devotion.
Vidyā–Māyā elevates man to the higher planes of consciousness. With the help of
Vidyā–Māyā the devotee rids himself of Avidyā–Māyā; he then becomes Māyātita,
free of Māyā. The two aspects of Māyā are the two forces of creation, the two
powers of Kāli; and She stands beyond them both. She is like the effulgent sun,
bringing into existence and shining through and standing behind the clouds of
different colours and shapes, conjuring up wonderful forms in the blue autumn
heaven.
Nirvikalpa
Samādhi
The path
of the Vedāntic discipline is the path of negation, “Neti”, in which,
by stern determination, all that is unreal is both negated and renounced. It is
the path of jnāna, knowledge, the direct method of realizing the Absolute.
After the negation of everything relative, including the discriminating ego
itself, the aspirant merges in the One without a Second, in the bliss of
nirvikalpa Samādhi, where subject and object are alike dissolved. The soul goes
beyond the realm of thought. The domain of duality is transcended. Māyā is left
behind with all its changes and modifications. The Real Man towers above the
delusions of creation, preservation, and destruction. An avalanche of
indescribable Bliss sweeps away all relative ideas of pain and pleasure, good
and evil. There shines in the heart the glory of the Eternal Brahman,
Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved
in the Ocean of one eternal Consciousness; love, lover, and beloved merge in
the unbounded Sea of supreme Felicity; birth, growth, and death vanish in
infinite Existence. All doubts and misgivings are quelled for ever; the
oscillations of the mind are stopped; the momentum of past actions is
exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has
made its abode for untold ages, stilling the body, calming the mind, drowning
the ego, the sweet joy of Brahman wells up in that superconscious state. Space
disappears into nothingness, time is swallowed in eternity, and causation
becomes a dream of the past. Only Existence is. Ah! Who can describe what the
soul then feels in its communion with the Self?
Even when
man descends from this dizzy height, he is devoid of ideas of “I” and
“mine”; he looks on the body as a mere shadow, an outer sheath
encasing the soul. He does not dwell on the past, takes no thought for the
future, and looks with indifference on the present. He surveys everything in
the world with an eye of equality; he is no longer touched by the infinite
variety of phenomena; he no longer reacts to pleasure and pain. He remains
unmoved whether he – that is to say, his body – is worshipped by the good or
tormented by the wicked; for he realizes that it is the one Brahman that
manifests Itself through everything. The impact of such an experience
devastates the body and mind. Consciousness becomes blasted, as it were, with
an excess of Light. In the Vedānta books it is said that after the experience
of nirvikalpa Samādhi the body drops off like a dry leaf. Only those who are
born with a special mission for the world can return from this height to the
valleys of normal life. They live and move in the world for the welfare of
mankind. They are invested with a supreme spiritual power. A divine glory
shines through them.
from the book “The Gospel of Sri Ramakrishna” by ‘M’ahendranath Gupta
(conversations between Sri Ramakrishna, the Master, and his disciples /
devotees)
Sri
Ramakrishna, on the other hand, though fully aware, like his guru, that the
world is an illusory appearance, instead of slighting Māyā, like an orthodox
monist, acknowledged its power in the relative life. He was all love and
reverence for Māyā, perceiving in it a mysterious and majestic expression of
Divinity. To him Māyā itself was God, for everything was God. It was one of the
faces of Brahman. What he had realized on the heights of the transcendental
plane, he also found here below, everywhere about him, under the mysterious
garb of names and forms. And this garb was a perfectly transparent sheath,
through which he recognized the glory of the Divine Immanence. Māyā, the
mighty weaver of the garb, is none other than Kāli, the Divine Mother. She is
the primordial Divine Energy, Śakti, and She can no more be
distinguished from the Supreme Brahman than can the power of burning be
distinguished from fire. She projects the world and again withdraws it. She
spins it as the spider spins its web. She is the Mother of the Universe,
identical with the Brahman of Vedānta, and with the Ātman of Yoga. As eternal
Lawgiver, She makes and unmakes laws; it is by Her imperious will that
karma yields its fruit. She ensnares men with illusion and again releases them
from bondage with a look of Her benign eyes. She is the supreme Mistress of the
cosmic play, and all objects, animate and inanimate, dance by Her will.
Even those who realize the Absolute in nirvikalpa Samādhi (see below for
meaning of this Samādhi) are under Her jurisdiction as long as they still live
on the relative plane.
Thus, after
Nirvikalpa Samādhi, Sri Ramakrishna realized Māyā in an altogether new role.
The binding aspect of Kāli vanished from before his vision. She no longer
obscured his understanding. The world became the glorious manifestation of the
Divine Mother. Māyā became Brahman. The Transcendental Itself broke through the
Immanent. Sri Ramakrishna discovered that Māyā operates in the relative
world in two ways, and he termed these “Avidyā–Māyā” and
“Vidyā–Māyā”.
Avidyā–Māyā
represents the dark forces of creation: sensuous desires, evil passions, greed,
lust, cruelty, and so on. It sustains the world system on the lower planes. It
is responsible for the round of man’s birth and death. It must be fought and
vanquished. But Vidyā–Māyā is the higher force of creation: the spiritual
virtues, the enlightening qualities, kindness, purity, love, devotion.
Vidyā–Māyā elevates man to the higher planes of consciousness. With the help of
Vidyā–Māyā the devotee rids himself of Avidyā–Māyā; he then becomes Māyātita,
free of Māyā. The two aspects of Māyā are the two forces of creation, the two
powers of Kāli; and She stands beyond them both. She is like the effulgent sun,
bringing into existence and shining through and standing behind the clouds of
different colours and shapes, conjuring up wonderful forms in the blue autumn
heaven.
Nirvikalpa
Samādhi
The path
of the Vedāntic discipline is the path of negation, “Neti”, in which,
by stern determination, all that is unreal is both negated and renounced. It is
the path of jnāna, knowledge, the direct method of realizing the Absolute.
After the negation of everything relative, including the discriminating ego
itself, the aspirant merges in the One without a Second, in the bliss of
nirvikalpa Samādhi, where subject and object are alike dissolved. The soul goes
beyond the realm of thought. The domain of duality is transcended. Māyā is left
behind with all its changes and modifications. The Real Man towers above the
delusions of creation, preservation, and destruction. An avalanche of
indescribable Bliss sweeps away all relative ideas of pain and pleasure, good
and evil. There shines in the heart the glory of the Eternal Brahman,
Existence-Knowledge-Bliss Absolute. Knower, knowledge, and known are dissolved
in the Ocean of one eternal Consciousness; love, lover, and beloved merge in
the unbounded Sea of supreme Felicity; birth, growth, and death vanish in
infinite Existence. All doubts and misgivings are quelled for ever; the
oscillations of the mind are stopped; the momentum of past actions is
exhausted. Breaking down the ridge-pole of the tabernacle in which the soul has
made its abode for untold ages, stilling the body, calming the mind, drowning
the ego, the sweet joy of Brahman wells up in that superconscious state. Space
disappears into nothingness, time is swallowed in eternity, and causation
becomes a dream of the past. Only Existence is. Ah! Who can describe what the
soul then feels in its communion with the Self?
Even when
man descends from this dizzy height, he is devoid of ideas of “I” and
“mine”; he looks on the body as a mere shadow, an outer sheath
encasing the soul. He does not dwell on the past, takes no thought for the
future, and looks with indifference on the present. He surveys everything in
the world with an eye of equality; he is no longer touched by the infinite
variety of phenomena; he no longer reacts to pleasure and pain. He remains
unmoved whether he – that is to say, his body – is worshipped by the good or
tormented by the wicked; for he realizes that it is the one Brahman that
manifests Itself through everything. The impact of such an experience
devastates the body and mind. Consciousness becomes blasted, as it were, with
an excess of Light. In the Vedānta books it is said that after the experience
of nirvikalpa Samādhi the body drops off like a dry leaf. Only those who are
born with a special mission for the world can return from this height to the
valleys of normal life. They live and move in the world for the welfare of
mankind. They are invested with a supreme spiritual power. A divine glory
shines through them.
Sri Ramakrishna Web Site – belurmath.org