Ramakrishna Paramahansa & Swami Vivekanand: Ideal Guru and Shishya

"Guru and God both appear before me.?To whom should I prostrate??I bow before Guru who introduced God to me"?~ Kabir. To spread his message to the four corners of the earth Sri Ramakrishna needed a strong instrument. With his frail body and delicate limbs he could not make great journeys across wide spaces. And such an instrument was found in Grandparent Dutta, his beloved Naren, later known to the world as Swami Vivekananda. Even before meeting Narendranath, the Master had seen him in a vision as a sage, immersed in the meditation of the Absolute, who at Sri Ramakrishna's request had agreed to take human birth to assist him in his work.

Narendra was born in Calcutta on January 12, 1863, of an aristocratic Kayasth family. His mother was steeped in the great Hindu epics, and his father, a distinguished attorney of the Calcutta High Court, was an agnostic about religion, a friend of the poor, and a mocker at social conventions. Even in his boyhood and youth Narendra possessed great physical courage and presence of mind, a vivid imagination, deep power of thought, keen intelligence, an extraordinary memory, a love of truth, a passion for purity, a spirit of independence, and a tender heart.

An expert musician, he also acquired proficiency in physics, astronomy, mathematics, philosophy, history, and literature. He grew up into an extremely handsome young man. Even as a child he practised meditation and showed great power of concentration. Though free and passionate in word and action, he took the vow of austere religious chastity and never allowed the fire of purity to be extinguished by the slightest defilement of body or soul.

As he read in college the rationalistic Western philosophers of the nineteenth century, his boyhood faith in God and religion was unsettled. He would not accept religion on mere faith; he wanted demonstration of God. But very soon his passionate nature discovered that mere Universal Reason was cold and bloodless. His emotional nature, dissatisfied with a mere abstraction, required a concrete support to help him in the hours of temptation. He wanted an external power, a guru, who by embodying perfection in the flesh would still the commotion of his soul. Attracted by the magnetic personality of Keshab, he joined the Brāhmo Samaj and became a singer in its choir. But in the Samaj he did not find the guru who could say that he had seen God.

In a state of mental conflict and torture of soul, Narendra came to Sri Ramakrishna at Dakshinehshwar. He was then eighteen years of age and had been in college two years. He entered the Master's room accompanied by some light-hearted friends. At Sri Ramakrishna's request he sang a few songs, pouring his whole soul into them, and the Master went into Samadhi. A few minutes later Sri Ramakrishna suddenly left his seat, took Narendra by the hand, and led him to the screened verandah north of his room. They were alone.

Addressing Narendra most tenderly, as if he were a friend of long acquaintance, the Master said: "Ah! You have come very late. Why have you been so unkind as to make me wait all these days? My ears are tired of hearing the futile words of worldly men. Oh, how I have longed to pour my spirit into the heart of someone fitted to receive my message!" He talked thus, sobbing all the time. Then, standing before Narendra with folded hands, he addressed him as Narayana, born on earth to remove the misery of humanity. Grasping Narendra's hand, he asked him to come again, alone, and very soon. Narendra was startled. "What is this I have come to see?" he said to himself. "He must be stark mad. Why, I am the son of Viswanath Dutta. How dare he speak this way to me?"

When they returned to the room and Narendra heard the Master speaking to others, he was surprised to find in his words an inner logic, a striking sincerity, and a convincing proof of his spiritual nature. In answer to Narendra's question, "Sir, have you seen God?" the Master said: "Yes, I have seen God. I have seen Him more tangibly than I see you. I have talked to Him more intimately than I am talking to you." Continuing, the Master said: "But, my child, who wants to see God? People shed jugs of tears for money, wife, and children. But if they would weep for God for only one day they would surely see Him." Narendra was amazed. These words he could not doubt. This was the first time he had ever heard a man saying that he had seen God. But he could not reconcile these words of the Master with the scene that had taken place on the verandah only a few minutes before. He concluded that Sri Ramakrishna was a monomaniac, and returned home rather puzzled in mind.

During his second visit, about a month later, suddenly, at the touch of the Master, Narendra felt overwhelmed and saw the walls of the room and everything around him whirling and vanishing. "What are you doing to me?" he cried in terror. "I have my father and mother at home." He saw his own ego and the whole universe almost swallowed in a nameless void. With a laugh the Master easily restored him. Narendra thought he might have been hypnotized, but he could not understand how a monomaniac could cast a spell over the mind of a strong person like himself. He returned home more confused than ever, resolved to be henceforth on his guard before this strange man.

But during his third visit Narendra fared no better. This time, at the Master's touch, he lost consciousness entirely. While he was still in that state, Sri Ramakrishna questioned him concerning his spiritual antecedents and whereabouts, his mission in this world, and the duration of his mortal life. The answers confirmed what the Master himself had known and inferred. Among other things, he came to know that Narendra was a sage who had already attained perfection, and that the day he learnt his real nature he would give up his body in yoga, by an act of will.

A few more meetings completely removed from Narendra's mind the last traces of the notion that Sri Ramakrishna might be a monomaniac or wily hypnotist. His integrity, purity, renunciation, and unselfishness were beyond question. But Narendra could not accept a man, an imperfect mortal, as his guru. As a member of the Brāhmo Samaj, he could not believe that a human intermediary was necessary between man and God. Moreover, he openly laughed at Sri Ramakrishna's visions as hallucinations. Yet in the secret chamber of his heart he bore a great love for the Master.

Sri Ramakrishna was grateful to the Divine Mother for sending him one who doubted his own realizations. Often he asked Narendra to test him as the money-changers test their coins. He laughed at Narendra's biting criticism of his spiritual experiences and Samadhi. When at times Narendra's sharp words distressed him, the Divine Mother Herself would console him, saying: "Why do you listen to him? In a few days he will believe your every word." He could hardly bear Narendra's absences. Often he would weep bitterly for the sight of him. Sometimes Narendra would find the Master's love embarrassing; and one day he sharply scolded him, warning him that such infatuation would soon draw him down to the level of its object. The Master was distressed and prayed to the Divine Mother. Then he said to Narendra: "You rogue, I won't listen to you any more. Mother says that I love you because I see God in you, and the day I no longer see God in you I shall not be able to bear even the sight of you."

The Master wanted to train Narendra in the teachings of the non-dualistic Vedanta philosophy. But Narendra, because of his Brāhmo upbringing, considered it wholly blasphemous to look on man as one with his Creator. One day at the temple garden he laughingly said to a friend: "How silly! This jug is God! This cup is God! Whatever we see is God! And we too are God! Nothing could be more absurd." Sri Ramakrishna came out of his room and gently touched him. Spellbound, he immediately perceived that everything in the world was indeed God. A new universe opened around him. Returning home in a dazed state, he found there too that the food, the plate, the eater himself, the people around him, were all God. When he walked in the street, he saw that the cabs, the horses, the streams of people, the buildings, were all Brahman. He could hardly go about his day's business. His parents became anxious about him and thought him ill. And when the intensity of the experience abated a little, he saw the world as a dream. Walking in the public square, he would strike his head against the iron railings to know whether they were real. It took him a number of days to recover his normal self. He had a foretaste of the great experiences yet to come and realized that the words of the Vedanta were true.

At the beginning of 1884 Narendra's father suddenly died of heart-failure, leaving the family in a state of utmost poverty. There were six or seven mouths to feed at home. Creditors were knocking at the door. Relatives who had accepted his father's unstinted kindness now became enemies, some even bringing suit to deprive Narendra of his ancestral home. Actually starving and barefoot, Narendra searched for a job, but without success. He began to doubt whether anywhere in the world there was such a thing as unselfish sympathy. Two rich women made evil proposals to him and promised to put an end to his distress; but he refused them with contempt.

Narendra began to talk of his doubt of the very existence of God. His friends thought he had become an atheist and piously circulated gossip adducing unmentionable motives for his unbelief. His moral character was maligned. Even some of the Master's disciples partly believed the gossip, and Narendra told these to their faces that only a coward believed in God through fear of suffering or hell. But he was distressed to think that Sri Ramakrishna, too, might believe these false reports. His pride revolted. He said to himself: "What does it matter? If a man's good name rests on such slender foundations, I don't care." But later on he was amazed to learn that the Master had never lost faith in him. To a disciple who complained about Narendra's degradation, Sri Ramakrishna replied: "Hush, you fool! The Mother has told me it can never be so. I won't look at you if you speak that way again."

The moment came when Narendra's distress reached its climax. He had gone the whole day without food. As he was returning home in the evening he could hardly lift his tired limbs. He sat down in front of a house in sheer exhaustion, too weak even to think. His mind began to wander. Then, suddenly, a divine power lifted the veil over his soul. He found the solution of the problem of the coexistence of divine justice and misery, the presence of suffering in the creation of a blissful Providence. He felt bodily refreshed, his soul was bathed in peace, and he slept serenely.

Narendra now realized that he had a spiritual mission to fulfil. He resolved to renounce the world, as his grandfather had renounced it, and he came to Sri Ramakrishna for his blessing. But even before he had opened his mouth, the Master knew what was in his mind and wept bitterly at the thought of separation. "I know you cannot lead a worldly life," he said, "but for my sake live in the world as long as I live."

One day, soon after, Narendra requested Sri Ramakrishna to pray to the Divine Mother to remove his poverty. Sri Ramakrishna bade him pray to Her himself, for She would certainly listen to his prayer. Narendra entered the shrine of Kal?. As he stood before the image of the Mother, he beheld Her as a living Goddess, ready to give wisdom and liberation. Unable to ask Her for petty worldly things, he prayed only for knowledge and renunciation, love and liberation. The Master rebuked him for his failure to ask the Divine Mother to remove his poverty and sent him back to the temple. But Narendra, standing in Her presence, again forgot the purpose of his coming. Thrice he went to the temple at the bidding of the Master, and thrice he returned, having forgotten in Her presence why he had come. He was wondering about it when it suddenly flashed in his mind that this was all the work of Sri Ramakrishna; so now he asked the Master himself to remove his poverty, and was assured that his family would not lack simple food and clothing.

This was a very rich and significant experience for Narendra. It taught him that ?akti, the Divine Power, cannot be ignored in the world and that in the relative plane the need of worshipping a Personal God is imperative. Sri Ramakrishna was overjoyed with the conversion. The next day, sitting almost on Narendra's lap, he said to a devotee, pointing first to himself, then to Narendra: "I see I am this, and again that. Really I feel no difference. A stick floating in the Ganges seems to divide the water; but in reality the water is one. Do you see my point? Well, whatever is, is the Mother - isn't that so?" In later years Narendra would say: "Sri Ramakrishna was the only person who, from the time he met me, believed in me uniformly throughout. Even my mother and brothers did not. It was his unwavering trust and love for me that bound me to him for ever. He alone knew how to love. Worldly people only make a show of love for selfish ends."

Somebody in US has asked Swamiji about his Guru, then he replied, don't even think about my Guru by seeing me. Whatever good I've done is by his grace and whatever mistakes I've done that's my own. He can make lakhs of Vivekananda like me in a second. Shri Ramakrishna has realized God by all possible ways. He did all available kinds of Sadhana like Vedic, Tantra, Islam, Christianity, and many more. Swami Vivekananda was his messenger to took his message of universal religion to Western countries.

Sri Ramakrishna has many messengers, albeit Swamiji was greatest among them. Sri Ramakrishna was announced as incarnation of God in a meeting of scholars in Dakshinehshwar and accepted by all. Swamiji wandered many places to see God and finally he had it with help of his Guru Shri Ramakrishna, but Sri Ramakrishna had many divine visions from childhood. He has realised God by himself. Swamiji can be considered as Rishi and Sri Ramakrishna as incarnation of God himself.

Shri Ramakrishna seems to have had highest spiritual realization every now and then and Vivekananda experienced it during his 20s under the guidance of Shri Ramakrishna. What we know from RKM literature that Shri Ramakrishna used to say that Vivekananda’s spiritual power would be locked to accomplish great works before be can get back to that experience again. Which means once again both of them realized something that is beyond our comprehension and each used their experience for benefit of humanity. How can we compare the superiority of these two when we are no where near understanding even 1/10th of what they have experienced.

A Guru is superior to a disciple in all respects, because he shows the way, makes him/her understand the spiritual concepts and finally pushes him/her in realising the God. So the Guru his discharging his duty and getting relieved of his bondage with the Disciple. A disciple’s debt towards his/her Guru can never be repaid off. The disciple, after realising the God, himself/herself becomes a Guru, and continues the task of his/her Guru. Hence, no one is superior in the realm of spirituality.

If we add all the contributions made by the first 16 direct disciples of Sri Ramkrishna including Swami Vivekananda, it won’t be equal to even half of Shri Ramakrishna's contribution. All these Saints would have been nothing without Shri Ramakrishna's guidance. Narendranath Dutta was a monotheist who believed neither in idol worshiping nor in Polytheism. It was Sri Ramkrishna…with whose grace, Naren could see Sanatan Dharma from a different perspective and believe in the existence of God. If it wouldn’t have been for Sri Ramkrishna thakur, a common, young, inquisitive boy of the 19th century could not have become Swami Vivekananda.

Similarly, Sri Ramkrishna had trained Rakhal, Sharat, Jogin. Niranjan, Taraknath, Harinath, Kali, Latu, Gopal etc and showed them the path of enlightenment. Just like a potter molds clay and shapes it into several beautiful round pots, similarly Sri Ramkrishna had molded his disciples with his love and compassion and shaped them into wonderful saints who went around the world carrying his message of Peace, religious harmony, brotherhood and service to mankind.

The reason that we see the moon with a glow or shine, is because the light of the sun is reflecting off of the moon that is visible to us. Sri Ramkrishna Paramahansa can be compared to 1000s of Sun glowing together and Vivekananda as the moon reflecting the light from the Sun and shining in its glory thanks to the Sun. The reflected image cannot be brighter than the original source of the light. And if he so desires, can raise 1000s and 1000s of Vivekananda under his patronage. A disciple prays to his Gurudev: “Hum sam tumko bahut hain, tum sam humko nahi.” You can have thousands of disciples like me, but I have only your divine lotus feet to fall back on. Bless me that even in next 1000 lives, I may never be a ‘nigura’: one without a Guru. A disciple can do many things by the power and grace of his Guru.

When Swami Vivekananda first visited Ramakrishna Paramahamsa he asked ‘I have read the Bhagavad Gita and other scriptures several times, I lecture and give discourses on the Gita and Ramayana. Do I still need harbor of a saint; do I still need a guru?’ Ramakrishna didn't reply to Vivekananda's question. After a few days Ramakrishna called upon Vivekananda and handed him a parcel to be delivered at a nearby village a few hours away by the sea route. Early morning the boat and sailor would be ready and all he needed to do was to go to the village and deliver the parcel to the designated person.

Vivekananda agreed and decided to start early. He found the boat and the sailor ready to put out to sea. Suddenly, upon sitting in the boat, Vivekananda realized that he didn't know the road to the village. He inquired of the sailor who had no clue, either. Vivekananda decided to go back to his guru to ask him the shortest way to the village. Upon this Ramakrishna said, ‘Narendra, this is my reply to the question you asked me when we met the first time: Today, you have the medium (the boat), you have the resource (the sailor), you have the road (the sea), you know what to do (deliver the parcel) and you also know where to go but you don't know the way. Likewise you have read all the scriptures, and you can conduct wonderful discourses on them.?

However, to realize the wisdom of scriptures one needs a guru, someone who has already traversed that path so that he can guide you through the journey and encourage you to not give up.’? On this day of Guru Purnima, we salute our Gurus & teachers and proclaim, Everyone is my teacher. Some I seek. Some I subconsciously attract.?Often I learn simply by observing others.?Some may be completely unaware that I'm learning from them, yet I bow deeply in gratitude. Thank you to all my Guru's for enlightening me & making me the person I am today! Namo Gurave Vasudevay