Essay On Ramakrishna Paramahamsa

Essay On Ramakrishna Paramahamsa-8
He imitated the actions of the god-monkey Hanuman (a sign of humility and service); he fed animals from the same food prepared for Kali (a disrespect to the traditionalists); he cleaned an outcaste's hovel (the shack of a person expelled from his or her caste) with his hair, a terrible insult for a Brahmin; he sang and danced wildly when the spirit moved; and he rejected his Brahminical status, believing that caste superiority lowered the character of his spirituality.

He imitated the actions of the god-monkey Hanuman (a sign of humility and service); he fed animals from the same food prepared for Kali (a disrespect to the traditionalists); he cleaned an outcaste's hovel (the shack of a person expelled from his or her caste) with his hair, a terrible insult for a Brahmin; he sang and danced wildly when the spirit moved; and he rejected his Brahminical status, believing that caste superiority lowered the character of his spirituality.

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Ramakrishna's teachings do not appear in any clear form. His disciples recorded his words only in the context of the spiritual force of his personality, and therefore in collected form these sayings have the character of a gospel—a message of salvation centered in the spiritual teachings of his own life.

He rejected all efforts to worship him personally; rather, he suggested that his presentation of man's spiritual potential serve as a guide and inspiration to others.

Likewise, Ramakrishna's mother, Chandra Devi, had visions that her next born would be a divine (god-like) child.

Shortly afterwards, Chandra Devi gave birth to Sri Ramakrishna.

He was not merely a great teacher; he was regarded as a physical form of the sacred source of Indian religious tradition and of the universal ideals toward which all men strive.

His spiritual energies and attractive personality were combined with a sharp sense of humor—often aimed at himself or his disciples (followers) when the hazards of pride and self-satisfaction seemed impossible to avoid. He was always a man of the people: simple, full of warmth, and without snobbishness or religious dogma (system of beliefs). By now Ramakrishna had a wide following from all classes and groups. When Ramakrishna was twenty-eight his emotional confusion eased, and he began to study a wide variety of traditional religious teachings.His teachers were impressed with his ability to learn, his amazing memory, and his remarkable talent for spiritual skill.During his formal initiation ceremony into the Brahmin caste (an Indian social class), he shocked his high-caste relatives by openly accepting a ritual meal cooked by a woman of low caste.Though Ramakrishna resisted traditional priestly studies, at the age of sixteen he went to Calcutta, India, to assist his brother, who was serving as a priest for a number of local families.He was openly hailed as a supreme sage, one who is regarded for his wisdom and experience.At the age of thirty-three he began to study Muslim tradition, and after a short period of instruction he had a vision of a "radiant figure"—interpreted as the founder of Islam Mohammed (c. He was disturbed by the gross business practices and inhumanity of the city environment.However, when his brother was asked to become a priest at a large temple complex at Dakshineswar near the Ganges River outside Calcutta, Ramakrishna found a new and ultimately permanent environment for his spiritual growth and teaching.

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