Newsletter March 14, 2012

Weekly Classes

(All classes given by Swami Yogatmananda, unless otherwise stated.)

Bhagavad Gita class – March 09, Friday

Ch. 13 Verses 14-17: All the contradictions entailed by relative existence are resolved in God, the unchanging reality and truth. Although God appears to be divided, God remains undivided in and through all forms. Lord Krishna emphasizes that God cannot be grasped by the intellect: The intellect gets purified when directed towards God, but it fails to grasp God because the field of the intellect is very narrow, God is extremely subtle, and God pervades the very instruments employed in trying to grasp Him. Sri Ramakrishna taught that ignorance is, “I and Mine.” Because of our identification with the body, we perceive reality as a plurality of forms that are created, sustained and preserved, and ultimately face dissolution; since this reality is perceived as ultimately different and separate from ourselves, the desire arises to possess the various forms in which it apparently manifests. Sri Ramakrishna considered “Thou and Thine” as knowledge; all belongs to God since He shines forth in and through all of the passing appearances of name and form. Therefore the desire to possess the various forms has no grounding in reality. In reality, there is no creation, no sustenance, no dissolution. God alone is real. Sri Krishna encourages us to concentrate on that truth. “Look at the ocean; don’t get carried away by the waves,” he implores. Lord Krishna wants us to ask ourselves, “What is permanent? What is really there?” His reply is that the infinite, the self-effulgent, that which is beyond time and space is what exists as the ultimate truth. All that is seen in this world reflects the light of the Self, or Atman. Although we may mistakenly think that the luminosity of objects such as the Sun or the mind derive of themselves, inquiry reveals that the light of all things depends on the light of the Atman, whereas the Atman, located in the heart of all people, does not depend on any other lights as the source of its light; it is self-effulgent. The senses perceive and the mind and intellect cogitate only because of the light they derive from the Atman.

‘God: With Form and Without Form’ by Bishop Paul - March 11, Sunday
Whether God is nonpersonal or very personal depends on how one perceives God, and this perception can change; it is not limited to one or the other.  In his life, Sri Ramakrishna realized both God with form (through bhakti) and God without form (through advaita). He took each of these two approaches to the fullest extent. The personal God for Sri Ramakrishna primarily took the form of Goddess Kali. Kali takes multiple forms, presenting Herself to Her devotees in the ways in which they can best see her.  With her sword, she cuts through all the knots of unreality. Sri Ramakrishna became so devoted to her that he would lose all sense of decorum, as well as any concern about what others might think of his expression of devotion. While Sri Ramakrishna was all bhakta on the outside, he was jnani on the inside, taking Shankara's view that Reality is indivisible. Swami Vivekananda appeared to be the opposite, in that he was a jnani on the outside and a bhakta on the inside.  Swami Vivekananda was extremely analytical and did not accept something as Truth just because someone, even Sri Ramakrishna, had told him; we all can question our teachers and accept that which we have verified with our own experience.  In this age of Kali Yuga, everyone can practice bhakti yoga, and we must all go beyond on worldly nature in order to realize God.

‘Dr. Mahendralal Sarkar’ by Prof. Sukalyan Sengupta – March 13, Tuesday

Dr. Mahendralal Sarkar was a reputed medical practitioner in Calcutta region. He was chosen to treat Sri Ramakrishna who was then moved to Shyampukur and later to Kashipur Garden House, the suburbs of Calcutta. While at Shyampukur, Dr. Sarkar used to visit Sri Ramakrishna almost daily and spent hours together with the Master. He developed an interesting relationship with the Master in that small period. The account of which can be seen in the Gospel of Sri Ramakrishna.
Dr. Sarkar's childhood was very challenging with many adverse circumstances. But he was a scholarly person. He earned the scholarship and successfully finished his education. He became a renowned and successful practitioner of allopathy medicine. With the strong belief that science can educate people and remove their plight and apathy, he founded 'The Indian Association of Science' in Calcutta. Due to his dedication and hard work, the society became well known and contributed a lot to India's scientific development. He later on turned towards homeopathy and started practicing that.
In Dr. Sarakr's interactions with Sri Ramakrishna, he comes forward as very outspoken, opinionated and argumentative. He never believed in an Incarnation of God and hence used to have many arguments on that topic with Master and His devotees. He was least reverential towards the Master. He used to criticize Master in harsh language, which offended His devotees. Master said about him that he has pride, vanity and dry mind but he will soften when the time comes. Master used to give him advice suitable to his temperament. Gradually he developed deep love for the Master.
Though Master was physically suffering, the atmosphere at Shyampukur was very joyous and blissful. When Master's health was worsening, it was decided to shift Him to Kashipur. Dr. Sarkar did not visit the Master in Kashipur so frequently. But on the last day of the Master's mortal life a word was sent to him about His condition. That time he took initiative in clicking the last picture of Master with all His close devotees. He did not keep any contact with the devotees of Master later on. But towards the end of his life he became contemplative and introspective and turned towards spirituality.