श्रीरामकृष्णवेदान्तदर्शनस्य चतुस्सूत्री


This article presents an interpretation of the first four aphorisms of the Brahmasutras according to the philosophy of Sri Ramakrishna.

प्रस्तावना

भगवान्‌ श्रीरामकृष्णपरमहंसदेवः गयाक्षेत्रदेवतायाः गदाधरमहाविष्णो: अवतार एव इति तद्भक्तलोके सुप्रसिद्धः। ‘यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्॥’ (गीता ४.२) इति स्वेनैव कृतप्रतिज्ञाऽनुसारेण सः सनातन

हिन्दूधर्मस्य रक्षणार्थमुद्धारार्थं च ऊनविंशतितमे क्रिस्ताब्दशतमाने वङ्गदेशे अवततार। कठिनतपोद्वारा परमेश्वरं जगन्मातृकालिकारूपेण साक्षात्कृत्य तेन प्राप्ताम् आध्यात्मिकसम्पत्तिं जगति विचकार। विवेकानन्दादिसच्छिष्यद्वारा मठमेकं निर्माय स्वोपदेशसम्प्रदायं प्रवर्तयामास। एष उपदेशसम्प्रदाय एव श्रीरामकृष्ण-वेदान्तदर्शनम्। विविधवेदान्त दर्शनानि बादरायण महर्षिकृतब्रह्मसूत्रग्रन्थमेव अधिकृत्य प्रवृत्तानि। अथ च चतुस्सूत्रीति प्रसिद्धस्य प्रथमसूत्रचतुष्टयस्य व्याख्यानमेव आदर्तव्यमिति सर्ववेदान्तिभिरङ्गीकृतत्वात् इहापि श्रीरामकृष्ण वेदान्तदर्शनस्य दृढीकरणाय चतुस्सूत्रीव्याख्या आरभ्यते॥

Introduction

Bhagavan Sri Ramakrishna Paramahamsadeva is well-known among his devotees as the incarnation of Gadadhara Mahavishnu, the presiding deity of the pilgrim centre Gaya. As promised by himself – “Whenever dharma declines and adharma raises its head, O Bharata (Arjuna), I incarnate myself” (Gita, 4:7), he incarnated in Bengal, in the nineteenth century of the Christian era, to protect and rejuvenate the ancient religion of Hinduism. He realised God in the form of Kali, the Mother of the Universe, after superhuman austerities and then distributed the spiritual wealth he got from that to the world at large. Through his disciples like Swami Vivekananda he established a monastic Order to continue the tradition of his message. The doctrines of this spiritual tradition are what we call ‘Sri Ramakrishna Vedanta Darshana’ (Sri Ramakrishna Vedanta Philosophy). Different Vedanta philosophies had originated mainly based on the Brahmasutras of Badarayana only. Since it has been accepted by all the Vedantins that the commentary on the first four sutras only, well-known as the Catussutri, is worthy of consideration, here too, in order to establish the Vedanta Philosophy of Sri Ramakrishna firmly, the commentary on the Catussutri has been taken up.

तत्र आदिमं सूत्रम्

अथातो ब्रह्मजिज्ञासा।।१।।
कर्तव्येति शेषः।

अथशब्द आरम्भार्थो मङ्गलार्थश्च। अथशब्दे अकारश्च थकारश्चेति द्वौ अक्षरौ स्तः। अकार: सर्ववर्णानां प्रारम्भको विष्णुश्च। थकारस्तु पर्वतवत्रक्षणं ददाति (राघवस्य एकाक्षरकाण्डः)। अत एव अथशब्दः मङ्गलार्थ ग्रन्थस्य प्रारम्भं च सूचयति।

First Sutra

In that work, the first sutra is:

1) “Now, therefore, enquiry into Brahman…..”

 “should be undertaken” is the rest (of the sentence).

Here the word atha conveys two meanings: ‘beginning’ and ‘auspiciousness’. This word contains two letters: a (अ) and tha (थ).

A (अ) is the very first letter of the Sanskrit alphabet and means Vishnu. The letter tha (थ) gives protection like a mountain (c.f. Ekaksharakanda of Raghava). Therefore, the word atha signifies auspiciousness and starting of the text.

यतः ब्रह्मसाक्षात्कारद्वारा मोक्ष एव मानव जीवनस्य चरमलक्ष्यम्, यतश्च साधनावस्थायां तद्बौद्धिकज्ञानमपि अपेक्षते अत: ब्रह्मविषयेऽपि जिज्ञासा कर्तव्या।

Since the ultimate goal of human life is to attain liberation through the realisation of Brahman and since even during the period of spiritual practice that realisation needs the help of intellectual knowledge (of Brahman), the enquiry into the nature of Brahman ought to be undertaken.

ज्ञातुमिच्छा जिज्ञासा। ब्रह्म ज्ञातुमिच्छा ब्रह्मजिज्ञासा। यदा इच्छा तीव्रा भवति तदा ज्ञानमपि शीघ्रं प्राप्यते। अतः ब्रह्म ज्ञातुं, तद्द्द्रारा मेक्षमवाप्तुं तीव्रेच्छा कर्तव्या इति भावः॥

Jijnasa means ‘the desire to know’. The desire to know Brahman is brahma-jijnasa. When the desire to know becomes intense, then knowledge too is gained quickly. Hence to know Brahman and to attain liberation through that, intense desire is to be cultivated.

द्वितीयं सूत्रम्

जिज्ञास्यब्रह्मणः लक्षणं किमिति प्राप्ते ब्रूते–जन्माद्यस्य यतः ॥२॥ अस्य व्यक्ताव्यक्तजगत: जन्मादि जन्मप्रभृति लयपर्यन्तं कार्यं यतः यस्माद् वस्तुनः भवति तदेव ब्रह्म।

Second Sutra

To the question “What is the nature of Brahman to be enquired into?” (he) answers:

2) “(Brahman is that Reality) from which, beginning with creation (to dissolution of) this (world) (takes place)”

That is verily Brahman, the object from which the birth, or starting with birth, up to dissolution, of this manifest and unmanifest world takes place.

अस्मिन्जगति वर्तमानं सर्वं वस्तु उच्छिष्टम्‌ भवद् आस्ते यतः जिह्वायुक्तवाचा निरूपितत्वात्। ब्रह्म तु सदा मनोवाचामगोचरत् एकैकमनुच्छिष्टमस्ति। तथाऽपि मोक्षेच्छुसाधकानामनुग्रहाय यथा कथञ्चित् तद् वर्णयितुं प्रयतितव्यम्; रेखागणितशास्त्रे यथा तथा। तत्र पत्रादौ आदर्शबिन्दुरेखादीनां लेखनमशक्यमपि स्थूलकलमद्वारा लिखितुं शक्यम्। तच्छास्त्रमादृत्य गृहमन्दिरप्रासादादीनां निर्माणं सुखेन निवर्त्यते। एवमेव इहापि मुमुक्षूणां साधनसौकर्याय तद्विषयकं सर्वं ज्ञानं दातव्यम्।

All the objects of this world have been defiled being uttered through the mouth while explaining them. However, Brahman alone is undefiled since it has not been comprehended by the mind and speech. Still, for the benefit of the aspirants seeking liberation, we have to make an attempt to explain that Brahman somehow or the other, just as in the science of geometry. There, though it is not possible to represent an ideal point or a straight line etc., it is possible to represent them through a big pen.

And based on this science, houses, temples, palaces etc., are being built with ease. In the same way, here also all the facts related to that subject are to be provided for the benefit of the spiritual aspirants.

अथ च अस्य एकमेवाद्वितीयं निर्विशेष चिन्मात्रस्वरूपं यत् तत् प्रथमा स्थितिः। मायाशबलितं सर्वज्ञत्व-सर्वशक्तत्वादि-निखिल

कल्याणगुणगणानाम एकमात्रम आश्रयः इति यः सः द्वितीया स्थितिः। एतस्मादेव कारणात्द्वे अपि अतीत्य वर्तत इति सा अनिर्वचनीया तृतीया स्थितिः।

Reality is undifferentiated pure consciousness, and it is one only without any second. The second state of this one and the same Reality associated with Maya, is characterised by omniscience and omnipotence, and is the repository of multitudes of all noble qualities. Because of this very reason, that which is indefinable and beyond these two states is the third state of this Reality.

निर्गुणं ब्रह्म यथा नित्यसत्यं तथा तस्मादुद्भूत चिदचिद्विशिष्टजगदपि लीलासत्यमिति अङ्गीकर्तव्यम् एकस्माद्बीजादेव उद्भूत-त्वचशस्यादिवत्।

As impersonal Brahman is the eternal Reality, so also this world of the sentient and the insentient that has emerged out of that (Reality) should necessarily be considered as relatively real—just like the bark and fruits of a tree produced by one and the same seed.

यया परं ब्रह्म एतत् जगत् सृजति सा मायेति प्रख्याता। माया तु ब्रह्मणः अभिन्ना दाहिकाशक्तिः यथाऽग्नेः।

The (force) by which Parabrahman creates this world is well-known as maya. (This) maya is non-different from Brahman even as burning power of fire (is non-different from it).

माया च अविद्यामाया विद्यामायेति द्विविधा। कामकाञ्चचने एव अविद्यामाया, सा च जीवं बध्नाति। ज्ञान-भक्ति-वैराग्यरूपा विद्यामाया विमोक्षाय भवति। अहिमुखे स्थितः विष: सन्दष्टप्राणिनमेव यथा हन्ति, अहिं न उपहन्ति, तथैव माया जीवात्मानमुपहन्ति न तु ब्रह्म।

The very first state of this Ultimate Maya has two aspects: Vidyamaya and Avidyamaya. Lust and greed are themselves avidyamaya. Vidyamaya is of the nature of knowledge, devotion and detachment that help one to attain liberation. The poison within the mouth of the snake kills others bitten by it, but not the snake itself. Similarly maya harms the individual souls but not Brahman Itself.

तथाऽपि मायाशबलितं ब्रह्म जगति धर्मरक्षणाय तामवष्टभ्य अवतरति। अथवा तदेव ब्रह्म भक्तजनानां शीतलभक्तेः प्रभावात् सगुणः साकारः परमेश्वरो भवति हिम इव जलात् शैत्यात् । स एव निखिलजगदन्तर्यामी च। राम – कृष्ण-शिव-विष्णु गाड्-अल्लेत्यादि-विविधनामभिर्निर्दिष्टं परं तत्त्वमपि स एव। स एव लक्ष्मी-दुर्गा-काली-सरस्वतीत्यादि देवीनामभिरपि निर्दिश्यते।

Yet, Brahman associated with maya incarnates, taking hold of maya, to protect dharma in the world. Or the same Brahman (Impersonal God), for the sake of the devotees becomes a Personal God with forms, by the cooling effect of devotion even as water turns into ice because of intense cold. He Himself is immanent in the whole world; and again, He is the Transcendent Reality called variously as Rama, Krishna, Vishnu, God, Allah, etc. Again, it is He Himself who is indicated by the names of goddesses like Durga, Kali, Sarasvati and so on.

अथ जीवमीमांसा। जीवाश्चतुर्विधाः बद्धाः मुमुक्षवः मुक्ताः नित्यसिद्धाश्चेति। बद्धाः संसारसागरे सदा निमग्नाः। मुक्ताः संसारसागरात् उद्धृताः। नित्यसिद्धास्तु न कदापि निबद्धाः। अतः मुमुक्षव एव साधनपथे उद्युक्ताः।

Now an enquiry into the (nature of the) individual soul. Souls are of four kinds: the bound, the ones who are striving for liberation, the liberated, and the ever perfect. The bound souls are those always immersed in samsara sagara (the ocean of transmigratory existence). The liberated ones are those who have been delivered from samsara. The ever perfect ones are those who were never bound. So, those who are aspiring after liberation alone are treading the path of spiritual practices.

अस्मिन्कलियुगे जनाः अन्नगतप्राणाः; अर्थात् अतीवदेहतादात्म्यं गताः। अत एव ज्ञानमार्गे वा योगमार्गे वा अशक्ताः। नारदीयभक्तियोग एव तेषाम् अत्युत्तमसाधनापथः।

In this age of Kali, people’s lives are centred on food; i.e., they are intensely identified with the body. That is why they are not competent to follow either the path of knowledge or the path of yoga. For them, the best path is bhakti or devotion as propounded by Narada.

अस्मिन् योगे गुरूपदेशेन प्राप्तं नामसहितं भगवद्रूपोपासनमेव प्रशस्तमिति विहितम्। तस्मादेव भगवद्दर्शनं प्राप्यते तेनैव मुक्तिरपि सिध्यति।

In this yoga or path of spiritual discipline, the best mode of sadhana that is prescribed is the repetition of the name of God imparted by the spiritual teacher, along with meditation on His form. Through this itself one would realise God and attain liberation.

ज्ञानमिश्रितभक्तिः, दीन-दरिद्र-रोगि-अज्ञादीनां नारायणदृष्ट्या सेवाऽपि अद्यतनकाले अनुत्तमोपाय: चित्तशुद्धिद्वारा भगवन्तं साक्षात्कर्तुम्। कथञ्चित् तं ज्ञात्वा भवबन्धनाद् विमुक्ता भवेयुः सर्वे जनाः।

In these days, devotion coupled with knowledge and service to the poor, distressed, sick, ignorant etc., considering them as Narayana is also the unrivalled means of realisation of God, through the purification of mind.

By knowing God by any means, all must attain liberation from the bonds of transmigration.

मुक्तपुरुष: विज्ञानी अन्तर्निहितब्रह्मानन्दो भूत्वा प्रारब्धकर्मान्तपर्यन्तं परमकृपया लोकसंग्रहार्थ स्वेच्छया कर्म करोति॥

The liberated one called as a Vijnani, enjoying the bliss of Brahman within himself, works by his own will with great compassion for the good of the world as long as his prarabdha karma lasts.

तृतीयं सूत्रम्

शास्त्रयोनित्वात्॥३॥

Third Sutra

3) ‘Because (the Sriramakrishnavedanta-darshana) is rooted in the sastras or scriptures (therefore it should be honoured).’

द्वितीयसूत्रे यद एतस्य जगतः सृष्टिस्थितिप्रलय कारणं तदेव ब्रह्मेति निर्वचनं कृतम्। अथ च तदधिकृत्य समग्रश्रीरामकृष्ण-वेदान्तदर्शनं प्रपश्चितम्। किमेतद्दर्शनं शास्त्रसम्मतं उत शास्त्रविरुद्धम् इति संशये प्राप्ते शास्त्रयोनित्वादिति परिहरति।

In the second sutra it has been defined that, that which is the cause of creation, preservation and dissolution of this universe is itself Brahman. And again, on the basis of that sutra the entire Vedanta Philosophy of Sri Ramakrishna was described. Is this philosophy in accordance with the scriptures or is it opposed to it? Keeping this doubt (in mind) (this sutra) sastrayonitvat clears it.

शास्त्रं योनिः समर्थनकारणं यत् तत् शास्त्रयोनि। यतः श्रीरामकृष्णवेदान्तदर्शनं शास्त्रसम्मतं अतः तद् आदरणीयमिति सूत्राभिप्रायः ।

That which has got the sastra or the scripture as the basic source or cause of proof, is sastrayoni; i.e., issued from the scripture. Since the Vedanta Philosophy of Sri Ramakrishna is in accordance with the scriptures, it is to be accepted with reverence. This is the import of this sutra.

‘शासनात् त्राणनाच्चैव शास्त्रमित्यभिधीयते’ इति हि शास्त्रस्य निर्वचनम्। अतः वेदादारभ्य वेदाविरुद्धसकलधर्मग्रन्थाः शास्त्रशब्देन परिगृहीतव्याः।

Sastra or scripture is defined as that which gives a command and protects (the person who obeys it). Hence, starting from the Vedas all the religious treatises that are not opposed to the Vedas have to be classed under the word sastra.

अत्रास्ति एको विशेषः । ब्रह्मसूत्रग्रन्थः बादरायण व्यासमहर्षिणा विरचितः इति सर्वैः ज्ञातमेव। तस्य व्याख्यानावसरे तेनैव कृत-महाभारत-पुराणादि सर्वग्रन्थेषु भवानि श्रुतिसम्मतानि यानि कानिचन वाक्यानि तानि सर्वाण्यपि स्वीकर्तव्यानि।

Here, there is one specialty. It is a wellknown fact that the work Brahmasutras was composed by the sage Badarayana Vyasa. While commenting on this treatise, we have to accept all the statements agreeing with the Vedas, contained in the works like the Mahabharata, the Puranas etc., written by Vyasa himself.

अधुना श्रीरामकृष्णवेदान्तदर्शनस्य एकैकमपि तत्त्वं शास्त्रसम्मतमिति दर्शयिष्यते। ब्रह्म निर्गुणं निराकारं च। ‘अशब्दमस्पर्श

मरूपमव्ययं तथाऽरसं नित्यमगन्धवच्च यत्’ इति हि कठश्रुतिः (३.१५)। ‘यत्तदद्रेश्यमग्राह्यमगोत्रमवर्ण मचक्षुःश्रोत्रं’ ‘तदपाणिपादम्’, इति मुण्डकोपनिषदि (१.१.६)।

Now it will be shown that every doctrine of Sri Ramakrishna Vedanta Philosophy fully agrees with the scriptures.

Brahman is without any attributes and forms. “Brahman is soundless, intangible, formless, undecaying and likewise tasteless eternal and odourless” says the Kathopanishad (3.15). The Mundakopanishad says: “Brahman cannot be seen, cannot be grasped, has no root or attributes, no eyes, no ears, no hands or feet.” (1.1.6).

तदेव सगुणं साकारं च। ‘य एषोऽन्तरादित्ये हिरण्मयः पुरुषः दृश्यते हिरण्यश्मश्रुः हिरण्यकेशः आप्रणखात् सर्व एव सुवर्णः’ इति छान्दोग्ये (१.६.६)। ‘एष आत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकाम: सत्यसङ्कल्पः’ इति च (८.१.५)।

The same (Brahman) again, is with qualities and forms. In the Chandogyopanishad (we read), “The Golden Person who is seen in the sun, who has a golden beard and golden hair, who is golden to the very tips of his nails.” (1.6.6). (Again, the same work says), “This Self is free from sin, free from old-age, free from death, free from grief, free from hunger, free from thirst. His desires come true and his resolutions (too) come true.” (8.1.5).

ब्रह्म तु मायाशबलितम्। ‘ते ध्यानयोगानुगता अपश्यन् देवात्मशक्ति स्वगुणैर्निगूढाम्’ इति श्वेताश्वतरोपनिषदि (१.३)। ‘मायां तु प्रकृतिं विद्यात्, मायिनं तु महेश्वरम्’ इति च (४.१०) ।।

Brahman however, is tainted by maya. It is said in the Svetashvataropanishad (1.3), “They (the sages), absorbed in the yoga of meditation, discovered the (creative) power belonging to the Lord Himself and hidden in its own gunas.” (And again:) “Know then that prakriti is maya and the Great God is the possessor of that maya.” (4.10).

ब्रह्मैव जगत् सृजति। ‘सदेव सोम्येदमग्र आसीत् ….तदैक्षत बहु स्यां प्रजायेयेति’ इति छान्दोग्योपनिषदि (६.२.१.३)। ‘यतो वा इमानि

भूतानि जायन्ते। येन जातानि जीवन्ति। यत् प्रयन्त्यभिसंविशन्ति। तद्विजिज्ञासस्व। तद्ब्रह्मेति।’ इति तैत्तिरीयोपनिषदि (३.१)।

Brahman Itself creates the world.

The Chandogyopanishad says, “In the beginning, my dear, this (universe) was Sat or Being alone. It thought, ‘May I become many! (May I) bring forth beings!’” (6.2.1, 3).

In the Taittiriyopanishad we find, “That from which these beings are born, That by which, when born, they live, That into which (at the time of dissolution) they enter, they merge—seek to know That. That is Brahman.” (3.1)

मायाशबलितं ब्रह्म जगति धर्मरक्षणाय तामवष्टभ्य अवतरति। ‘धर्मसंस्थापनार्थाय’ ‘प्रकृतिं स्वामवष्टभ्य’ ‘सम्भवाम्यात्ममायया’ इति भगवद्गीतासु(४.८; ६)।

Brahman associated with maya, taking hold of it, descends to the world, for the protection of dharma. The Bhagavadgita declares: “For the establishment of dharma,” “taking hold of my own prakriti,” “I incarnate through my maya” (4.8, 6).

ब्रह्म निखिलजगदन्तर्यामी। ‘तत् सृष्ट्वा तदेवानुप्राविशत्’ इति तैत्तिरीयके (२.६)। “एको देवः सर्वभूतेषु गूढः सर्वव्यापी सर्वभूतान्तरात्मा’ इति श्वेताश्वतरे (६.११)।

Brahman is the inner controller of the whole universe. The Taittiriyopanishad (declares), “Creating that (the world), He entered into that.” (2.6). The Svetashvatara (too says), “One God is hidden in all beings. He is all-pervading and the inner Self of all beings.” (6.11).

अथ भक्तियोगविषये। ‘भक्त्या त्वनन्यया शक्य अहमेवं विधोऽर्जुन। ज्ञातुं द्रष्टुं च तत्त्वेन प्रवेष्टुं च परन्तप’ इति गीतायाम्(११.५४)।

Now about Bhaktiyoga. The Gita says, “By single-minded devotion, I may, in this form, be known, O Arjuna, and seen in reality and also entered into.”

अपि च गुरुभक्तिप्रशंसनद्वारा गुरुणा कृतमन्त्र दीक्षाप्रदानान्यपि स्वीक्रियन्ते श्रुत्या; तद्यथाः—’यस्य देवे पराभक्तिर्यथा देवे तथा गुरौ। तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः’ इति (श्वेताश्वतरोपनिषत्(६.१३)।

By highlighting the importance of devotion to the guru, the scripture espouses the tradition of receiving the mantra etc., from the guru. For instance, the Svetasvataropanishad eulogises, “If these truths have been told to a great soul who has the highest devotion for God and for his guru as for God, then they surely shine forth (as inner experience).” (6.23).

मुक्तपुरुषः सदा आनन्दी भवति। ‘आनन्दवांश्च भवति यो हैवं भवति’ इति मैत्र्युपनिषदि ६.२३)।

The liberated soul always remains in bliss. The Maitri Upanishad says, “One who becomes so, verily becomes blissful!”

‘न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन। नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि’ ॥ इति भगवतैवोक्तत्वात् (गीता ३.२२) मुक्तपुरुषोऽपि लोकसंग्रहार्थं कर्म करोत्येव।

The liberated one also works for the good of the world, for, the Lord Himself has so declared, “O Arjuna! I have no duty in the three worlds, because I have nothing to gain which I want to gain. Yet, I continue to engage myself in action.” (Gita 3.22).

एवं यद्यत् श्रीरामकृष्णदेव: उपदिष्टवान् तत्सर्व शास्त्रसम्मतमेव, अत: ‘शास्त्रयोनि’ एव॥

In this way, whatever Sri Ramakrishna taught, has the approval of the scriptures. Hence it is shastrayoni or rooted in the scriptures.

चतुर्थं सूत्रम्

तत्तु समन्वयात्॥४॥

Fourth Sutra

4) ‘Since (the final experience of all religious paths) is the same, that (Philosophy of Sri Ramakrishna is relevant for all times, for all’).

अत्रादौ श्रीरामकृष्णदर्शनस्य उत्तरभागः निरूपयितव्यः।

Here, in the beginning itself, the final part of Sri Ramakrishna’s Philosophy has to be elucidated (before explaining the meaning of the sutra).

अस्मिन् जगति विविधसिद्धपुरुषैः उपदिष्टा: अनेके धर्माः सन्ति। ते सिद्धपुरुषाः परमेश्वररूपम् एकमेव सत्यं स्वेनैव उपासनामार्गेण साक्षात्कृत्य लोकसंग्रहार्थं तमनुभवं वर्णयितुं प्रयतिताः। मनोवाचामगोचरस्य अपरोक्षानुभवमात्रगम्यस्य एतस्य

वर्णने मानवमुखोक्तशब्दजालं सुतरामसमर्थम्। एकदा एकलवणपाञ्चालिका सागरस्य अगाधतां मातुं गत्वा तं प्रविवेश। तत्क्षणमेव तस्मिन् लीनत्वात् सुतरां न शशाक। एवमेव इहापि मन्तव्यम्।

In this world, there are many forms of religions taught by different prophets. These prophets, having realised one aspect of God through their own mode of sadhana, have tried to articulate their own experience for the good of the world. (However) since this transcendental experience is beyond the reach of mind and speech, it is not at all possible to explain it through human language. Once a salt doll went to measure the depth of the sea. As soon as it entered (the sea) it melted in it and did not succeed (in its venture). It should be understood that similar is the case here also.

एवं स्थितेऽपि प्राकृतजनोऽपि श्रेयोमार्गं प्राप्नुयादिति आशयेन ते सर्वे स्वेषामनुभवं येनकेनापि प्रकारेण विवृतवन्तः। ब्रह्मानन्दत्वरूपेण एषोऽनुभव एक एव। अपितु एतानि विवरणानि भाषावैविध्यदृष्ट्या देशीयसंस्कृतिवैविध्यदृष्ट्या च पृथक्पृथगिति दृश्यन्ते। अत एव तेषां सिद्धानाम् अनुयायिनः परस्परं युध्यमाना आसते।

In spite of this, all those (prophets) somehow or the other, gave expression to their experiences for the good of the ordinary people. If we take the bliss of Brahman into consideration, this experience is the same (in all cases). Yet, because of the varieties of languages and differences in local customs, their descriptions appear to be different from one another. That is why the followers of these perfected ones go on fighting among themselves.

तद्यथा-पिपासार्ताः केचन जना: तटाकमेकं विभिन्नसमये गत्वा जलम् अपिबन्। तदनन्तरं एकत्र मिलित्वा तस्य नाम्नः विषये ‘जलम्, पानी, वाटर्‌’ इति वदन्तः विवदिरे। एवमेव इहापि द्रष्टव्यम्।

For example—Some people feeling thirsty went to a pond at different times to drink water. After drinking, they happened to gather together. Then there ensued a dispute among them as to the name of the liquid such as ‘jala’, ‘pani,’ ‘water’ etc. Similarly, here also the same is to be understood.

अथ यदि वस्तुनः अनुभवः एकदेशीयः तदाऽपि परस्परं कलहाय भवति। तथाहि जात्यन्धाः केचित् गजमेकं द्रष्टुं गताः। ते सर्वे

तस्य विभिन्नानवयवान् एकदेशे स्पृष्ट्वा ‘एष गजः भित्तिवदस्ति, शूर्पवदस्ति, स्तम्भवदस्ति, रज्जु वदस्ति’ इति तस्य वर्णनं कृतवन्तः परस्परं युयुधिरे।

If the experience of the object is partial, then also there is room for mutual dispute. For instance—A few blind persons went to ‘see’ an elephant. Touching the different parts of the elephant they described it as being like a wall, a winnower, a pillar, a rope and so on and started quarreling among themselves.

अथच अन्यदपि कारणं भवेद्विग्रहाय—स च ‘कोऽन् योऽस्तिसदृशोमया’रूपाहङ्कारः। ये एतदहङ्कारमाश्रित्य ‘मम धर्म एव प्रशस्ततमः, अन्ये च सर्वे असत्तमा अवरा वा’ इति घोषयन्ति ते सर्वे दूरादुपेक्षणीयाः कूपमण्डूकवत्।

And again, there can be one more reason for the conflict—it is the egotism of the form ‘Who is there equal to me?’ (c.f. Gita 16.15). Those who are intoxicated by this kind of conceit, declare, “My religion is the best; and the other religions are either untrue or inferior.” They are like ‘the frog in the well’ and should be ignored completely.

एतान्सर्वान्विचार्य सर्वेषां धर्माणाम् उपासनामार्गान् एकैकशः अनुसृत्य, ते सर्वेऽपि एकस्मिन्नेव ब्रह्मानुभवे पर्यवस्यन्ति इति ज्ञातवान् भगवान् श्रीरामकृष्णदेवः।

Considering all these (facts), Sri Ramakrishna practiced the spiritual disciplines of each of these religions separately and came to the conclusion that they all culminate in direct experience of the same Brahman.

अतः एतत्सत्यं हृदि निधाय एतत्सूत्रं व्याख्यातव्यम्। “तु”, यत: अस्मिन् जगति प्रचलिताः सर्वे धर्माः उपासनामार्गाश्च एकस्मिन्नेव अपरोक्षब्रह्मानुभवे पर्यवस्यन्ति इत्यतः समन्वयात् अनुभवसाम्यात् येन तदुपदिष्टं तस्य श्रीरामकृष्णस्य तत् विशिष्टदर्शनं सार्वकालिकं सार्वजनीनं भवितुमर्हति इति दिक्॥

Hence, keeping this view in mind, this sutra has to be interpreted.

Since (tu) in this world, all the extant religions and the different modes of spiritual practice culminate in one and the same transcendental experience of Brahman (or God) showing that there is similarity or identity (samanvayat) among them, this (tat) unique philosophy of Sri Ramakrishna is relevant for all time and for all persons.

Source : Vedanta Kesari, April, 2020