Swami Vivekananda On Ramakrishna

All that I am, all that the world itself will some day be,
is owing to my Master, Shri Ramakrishna

—Swami Vivekananda

Image source: Wikimedia Commons

Ramakrishna was the master and the maker of Swami Vivekananda. He prepared Swami Vivekananda to spread his spiritual message to the world (read Ramakrishna's quotes on Swami Vivekananda). In this post we'll make a collection of Swami Vivekananda's quotes and comments on his Master — Ramakrishna.

Swami Vivekananda went to the United States in 1893 and joined the Parliament of the World's Religions as a representative of Hinduism (actually "Vedanta") and India. Between 1893 to 1897 he travelled to many cities of the United States and England and conducted hundreds of public and private lectures and classes. In so many lectures Vivekananda talked directly about Ramakrishna only few times. Of course one may argue that all the teachings of Swami Vivekananda were in fact Ramakrishna's, and that is correct, but Vivekananda himself was reluctant to speak or write about his Master. Once Girish Chandra Ghosh requested Swami Vivekananda to write a biographical book on Ramakrishna. Vivekananda's immediate reply was "Forgive me G. C., do not ask me to do that work."

Swami Vivekananda's delivered his first major lecture on Ramakrishna in 1896 in New York. Then he delivered one more lecture on Ramakrishna in England in the same year. The two lectures were combined and published as a book with the title My Master.

In this post, we'll make a collection of Swami Vivekananda's quotes, comments and sayings on Ramakrishna.

Life of Ramakrishna was a "searchlight"

In November 1894, when Vivekananda was staying in the United States and was very busy in conducting public and private lectures, he wrote a letter to Alasinga Perumal (dated 30 November 1894), one of his most beloved disciple. In that letter he wrote—^[Source]

The life of Shri Ramakrishna was an extraordinary searchlight under whose illumination one is able to really understand the whole scope of Hindu religion. He was the object-lesson of all the theoretical knowledge given in the Shâstras (scriptures). He showed by his life what the Rishis and Avatâras really wanted to teach. The books were theories, he was the realisation. This man had in fifty-one years lived the five thousand years of national spiritual life and so raised himself to be an object-lesson for future generations.[Source]

Let the children of Shri Ramakrishna be true to themselves... 

In 1894, Swami Vivekananda wrote to Alasinga Perumal in a letter from Chicago— 

Let the children of Shri Ramakrishna be true to themselves and everything will be all right. We may not live to see the outcome, but as sure as we live, it will come sooner or later. What India wants is a new electric fire to stir up a fresh vigour in the national veins. This was ever, and always will be, slow work. Be content to work, and, above all, be true to yourself. Be pure, staunch, and sincere to the very backbone, and everything will be all right. If you have marked anything in the disciples of Shri Ramakrishna, it is this — they are sincere to the backbone. My task will be done, and I shall be quite content to die, if I can bring up and launch one hundred such men over India. He, the Lord, knows best. Let ignorant men talk nonsense. We neither seek aid nor avoid it — we are the servants of the Most High. The petty attempts of small men should be beneath our notice. Onward! Upon ages of struggle a character is built. Be not discouraged. One word of truth can never be lost; for ages it may be hidden under rubbish, but it will show itself sooner or later. Truth is indestructible, virtue is indestructible, purity is indestructible. Give me a genuine man; I do not want masses of converts. My son, hold fast! Do not care for anybody to help you. Is not the Lord infinitely greater than all human help? Be holy — trust in the Lord, depend on Him always, and you are on the right track; nothing can prevail against you.

Swami Vivekananda's quotes on Ramakrsihna

A—E

• All that I am, all that the world itself will some day be, is owing to my Master, Shri Ramakrishna, who incarnated and experienced and taught this wonderful unity which underlies everything, having discovered it alike in Hinduism, in Islam, and in Christianity.^[Source]
• As Shri Ramakrishna used to love you, as I love you, come, love the world like that.^[Source]

F—J 

• He is the true disciple and follower of Shri Ramakrishna, whose character is perfect and all-sided like his. The formation of such a character is the ideal of such age, and everyone should strive for that alone.^[Source]
• He had a whole world of knowledge to teach, why insist upon unnecessary things as miracles really are! They do not prove anything. Matter does not prove Spirit. What connection is there between the existence of God, Soul, or immortality, and the working of miracles?^[Source]
• He (Shri Ramakrishna) was contented simply to live that great life and to leave it to others to find the explanation!^[Source]



If there is anything
which Sri Ramakrishna has urged us
to give up as carefully as lust and wealth,
it is the limiting of the infinitude of God
by circumscribing it within narrow bounds.


—Swami Vivekananda

Image source: Wikimedia Commons

• He used to love me intensely, which made many quite jealous of me. He knew one's character by sight, and never changed his opinion. He could perceive, as it were, supersensual things, while we try to know one's character by reason, with the result that our judgements are often fallacious. He called some persons his Antarangas or 'belonging to the inner circle', and he used to teach them the secrets of his own nature and those of Yoga. To the outsiders or Bahirangas he taught those parables now known as "Sayings". He used to prepare those young men (the former class) for his work, and though many complained to him about them, he paid no heed. I may have perhaps a better opinion of a Bahiranga than an Antaranga through his actions, but I have a superstitious regard for the latter. "Love me, love my dog", as they say. I love that Brahmin priest intensely, and therefore, love whatever he used to love, whatever he used to regard! He was afraid about me that I might create a sect, if left to myself. He used to say to some, "You will not attain spirituality in this life." He sensed everything, and this will explain his apparent partiality to some. He, as a scientist, used to see that different people required different treatment. None except those of the "inner circle" were allowed to sleep in his room. It is not true that those who have not seen him will not attain salvation; neither is it true that a man who has seen him thrice will attain Mukti (liberation).^[Source]
• I agree with you so far that faith is a wonderful insight and that it alone can save; but there is the danger in it of breeding fanaticism and barring further progress. Jnana is all right; but there is the danger of its becoming dry intellectualism. Love is great and noble; but it may die away in meaningless sentimentalism. A harmony of all these is the thing required. Ramakrishna was such a harmony. Such beings are few and far between; but keeping him and his teachings as the ideal, we can move on.^[Source]
• If there is anything which Sri Ramakrishna has urged us to give up as carefully as lust and wealth, it is the limiting of the infinitude of God by circumscribing it within narrow bounds. Whoever, therefore, will try to limit the infinite ideals of Sri Ramakrishna in that way, will go against him and be his enemy.^[Source]
• If I have told you one word for truth, it was his (Ramakrishna's) and his alone, and if I have told you many things which were not true, which were not correct, which were not beneficial to the human race, they were all mine, and on me is the responsibility.
• In order that a nation may rise, it must have a high ideal. Now, that ideal is, of course, the abstract Brahman. But as you all cannot be inspired by an abstract ideal, you must have a personal ideal. You have got that, in the person of Shri Ramakrishna. The reason why other personages cannot be our ideal now is, that their days are gone; and in order that Vedanta may come to everyone, there must be a person who is in sympathy with the present generation. This is fulfilled in Shri Ramakrishna. So now you should place him before everyone. Whether one accepts him as a Sadhu or an Avatara does not matter.^[Source]
• In the presence of my Master I found out that man could be perfect, even in this body. Those lips never cursed anyone, never even criticised anyone. Those eyes were beyond the possibility of seeing evil, that mind had lost the power of thinking evil. He saw nothing but good. That tremendous purity, that tremendous renunciation is the one secret of spirituality. "Neither through wealth, nor through progeny, but through renunciation alone, is immortality to be reached", say the Vedas. "Sell all that thou hast and give to the poor, and follow me", says the Christ. So all great saints and Prophets have expressed it, and have carried it out in their lives. How can great spirituality come without that renunciation? Renunciation is the background of all religious thought wherever it be, and you will always find that as this idea of renunciation lessens, the more will the senses creep into the field of religion, and spirituality will decrease in the same ratio.^[Source]
• In the Ramakrishna Incarnation there is knowledge, devotion, and love— infinite love, infinite work, infinite compassion for all beings. You have not yet been able to understand him.
• It is a remarkable phenomenon that in Sri Ramakrishna there has been an assemblage of ideas deeper than the sea and vaster than the skies.^[Source]

K—S 

My Master used to say,
"This world is a 
huge lunatic asylum 
where all men are mad, 
some after money, 
some after women, 
some after name or fame..."
—Swami Vivekananda
Image source: Wikimedia Commons

• My ideal of language is my Master's language, most colloquial and most expensive.
• My Master taught me this lesson hundreds of times, yet I often forget it. Few understand the power of thought. If a man goes into a cave, shuts himself in, and thinks one really great thought and dies, that thought will penetrate the walls of that cave, vibrate through space, and at last permeate the whole human race. Such is the power of thought; be in no hurry therefore to give your thoughts to others. First have something to give. He alone teaches who has something to give, for teaching is not talking, teaching is not imparting doctrines, it is communicating. Spirituality can be communicated just as really as I can give you a flower. This is true in the most literal sense. This idea is very old in India and finds illustration in the West in the "theory, in the belief, of apostolic succession. Therefore first make character — that is the highest duty you can perform. Know Truth for yourself, and there will be many to whom you can teach it after wards; they will all come. This was the attitude of nay Master. He criticised no one. For years I lived with that man, but never did I hear those lips utter one word of condemnation for any sect. He had the same sympathy for all sects; he had found the harmony between them. A man may be intellectual, or devotional, or mystic, or active; the various religions represent one or the other of these types. Yet it is possible to combine all the four in one man, and this is what future humanity is going to do. That was his idea. He condemned no one, but saw the good in all.^[Source]
• My Master used to say, "The vulture rise higher and higher until he becomes a speck, but his eye is always on the piece of rotten carrion on the earth."^[Source]
• My Master used to say, "This world is a huge lunatic asylum where all men are mad, some after money, some after women, some after name or fame, and a few after God. I prefer to be mad after God. God is the philosophers' stone that turns us to gold in an instant; the form remains, but the nature is changed — the human form remains, but no more can we hurt or sin."^[Source]
• No character was ever so perfect as Ramakrishna's, and that should be the centre round which we ought to rally, at the same time allowing everybody to regard him in his own light, either as God, saviour, teacher, model, or great man, just as he pleases.^[Source]
• ॐ नमो भगवते रामकृष्णाय।
  यस्य वीर्येण कृतिनो वयं च भुवनानि च।
  रामकृष्णं सदा वन्दे शर्वं स्वतन्त्रमीश्वरम्॥
  (Translation: Constant salutation be to Shri Ramakrishna, the Free, the Ishvara, the Shiva-form, by whose power we and the whole world are blessed.)^[Source]
• Ramakrishna Paramahamsa came for the good of the world. Call him a man, or God, or an Incarnation, just as you please. Accept him each in your light. He who will bow before him will be converted into purest gold that very moment. Go with this message from door to door, if you can, my boy, and all your disquietude will be at an end.
• Ramakrishna Paramahamsa  is the latest and the most perfect— the concentrated embodiment of knowledge, love, renunciation, catholicity, and the desire to serve mankind. So where is anyone to compare with him? He must have born in vain who cannot appreciate him. A single word of his to me far weightier than the Vedas and the Vedanta.
• Ramakrishna Paramahamsa was the only man who ever had the courage to say that we must speak to all men in their own language!^[Source]
• So now the great conclusion is that Ramakrishna has no peer; nowhere else in this world exists that unprecedented perfection, that wonderful kindness for all that does not stop to justify itself, that intense sympathy for man in bondage.
• Shri Ramakrishna is a force. You should not think that his doctrine is this or that. But he is a power, living even now in his disciples and working in the world. I saw him growing in his ideas. He is still growing. Shri Ramakrishna was both a Jivanmukta and an Acharya.^[Source]
• Shri Ramakrishna used to consider himself as an Incarnation in the ordinary sense of the term, though I could not understand it. I used to say that he was Brahman in the Vedantic sense; but just before his passing away, when he was suffering from the characteristic difficulty in breathing, he said to me as I was cogitating in my mind whether he could even in that pain say that he was an Incarnation, "He who was Rama and Krishna has now actually become Ramakrishna — but not in your Vedantic sense!"^[Source]
• Shri Ramakrishna used to say, "As long as I live, so long do I learn." That man or that society which has nothing to learn is already in the jaws of death. . .  . . . A certain young man of little understanding used always to blame the Hindu Shâstras before Shri Ramakrishna. One day he praised the Bhagavad-Gita, on which Shri Ramakrishna said, "Methinks, some European Pandit has praised the Gita, and so he has also followed suit."
• Shri Ramakrishna used to say that, to pick out one thorn which has stuck into the foot, another thorn is requisitioned, and when the thorn is taken out, both are thrown away. So the bad tendencies are to be counteracted by the good ones, but after that, the good tendencies have also to be conquered.^[Source]
• Such a unique personality, such a synthesis of the utmost of Jnana, Yoga, Bhakti and Karma, has never before appeared among mankind. The life of Sri Ramakrishna proves that the greatest breadth, the highest catholicity and the utmost intensity can exist side by side in the same individual, and that society also can be constructed like that, for society is nothing but an aggregate of individuals.^[Source]

T—Z

• That activity and self - reliance must come in the people of the country in time -- i see it clearly. There is no escape. The intelligent man can distinctly see the vision of the next three Yugas (ages) ahead. Ever since the advent of Shri Ramakrishna the eastern horizon has been aglow with the dawning rays of the sun which in course of time will illumine the country with the splendour of the midday sun.^[Source]
• That man was the embodiment of renunciation. In our country it is necessary for a man who becomes a sannyasin to give up all worldly wealth and position, and this my Master carried out literally. There were many who would have felt themselves blessed if he would only have accepted a present from their hands, who would gladly have given him thousands of rupees if he would have taken them, but these were the only men from he would turn away. He was a trimphant example, a living realization of the complete conquest of lust and of desire for money. He was beyond all ideas of either, and such men are necessary for this century.

  

  To him (Ramakrishna) 
  every woman's face
  was that of
  the Blissful Mother.
  

   —Swami Vivekananda

  Image source: Wikimedia Commons

• The other idea of his life was intense love for others. The first part of my Master's life was spent in acquiring spirituality, and the remaining years in distributing it. People in our country have not the same customs as you have in visiting a religious teacher or a Sannyasin. Somebody would come to ask him about something, some perhaps would come hundreds of miles, walking all the way, just to ask one question, to hear one word from him, "Tell me one word for my salvation." That is the way they come. They come in numbers, unceremoniously, to the place where he is mostly to be found; they may find him under a tree and question him; and before one set of people has gone, others have arrived. So if a man is greatly revered, he will sometimes have no rest day or night. He will have to talk constantly. For hours people will come pouring in, and this man will be teaching them.
  So men came in crowds to hear him, and he would talk twenty hours in the twenty-four, and that not for one day, but for months and months until at last the body broke down under the pressure of this tremendous strain. His intense love for mankind would not let him refuse to help even the humblest of the thousands who sought his aid. Gradually, there developed a vital throat disorder and yet he could not be persuaded to refrain from these exertions. As soon as he heard that people were asking to see him, he would insist upon having them admitted and would answer all their questions. When expostulated with, he replied, "I do not care. I will give up twenty thousand such bodies to help one man. It is glorious to help even one man." There was no rest for him. Once a man asked him, "Sir, you are a great Yogi. Why do you not put your mind a little on your body and cure your disease? "At first he did not answer, but when the question had been repeated, he gently said, "My friend, I thought you were a sage, but you talk like other men of the world. This mind has been given to the Lord. Do you mean to say that I should take it back and put it upon the body which is but a mere cage of the soul?"
• The one (Adi Shankara) had a great head, the other a large heart (Ramanuja), and the time was ripe for one to be born, the embodiment of both this head and heart; the time was ripe for one to be born who in one body would have the brilliant intellect of Shankara and the wonderfully expansive, infinite heart of Chaitanya; one who would see in every sect the same spirit working, the same God; one who would see God in every being, one whose heart would weep for the poor, for the weak, for the outcast, for the downtrodden, for every one in this world, inside India or outside India; and at the same time whose grand brilliant intellect would conceive of such noble thoughts as would harmonise all conflicting sects, not only in India but outside of India, and bring a marvellous harmony, the universal religion of head and heart into existence. Such a man was born, and I had the good fortune to sit at his feet for years. The time was ripe, it was necessary that such a man should be born, and he came; and the most wonderful part of it was that his life's work was just near a city which was full of Western thought, a city which had run mad after these occidental ideas, a city which had become more Europeanised than any other city in India. There he lived, without any book-learning whatsoever; this great intellect never learnt even to write his own name, but the most graduates of our university found in him an intellectual giant. He was a strange man, this Shri Ramakrishna Paramahamsa. It is a long, long story, and I have no time to tell anything about him tonight. Let me now only mention the great Shri Ramakrishna, the fulfilment of the Indian sages, the sage for the time, one whose teaching is just now, in the present time, most beneficial. And mark the divine power working behind the man. The son of a poor priest, born in an out-of-the-way village, unknown and unthought of, today is worshipped literally by thousands in Europe and America, and tomorrow will be worshipped by thousands more. Who knows the plans of the Lord!^[Source]
• This man came to live near Calcutta, the capital of India, the most important university town in our country which was sending out sceptics and materialists by the hundreds every year. Yet many of these university men, sceptics and agnostics, used to come and listen to him. I heard of this man, and I went to hear him. He looked like just an ordinary man, with nothing remarkable about him. He used the most simple language, and I thought, "Can this man be a great teacher?" — crept near to him and asked him the question which I had been asking others all my life: "Do you believe in God, Sir?" "Yes", he replied. "Can you prove it, Sir?" "Yes" "How?" "Because I see him just as I see you here, only in a much intense sense." That impressed me at once. For the first time, I found a man who dared to say that he saw God, that religion was reality, to be felt,to be sensed in an infinitely more intense way than we can sense the world. I began to go to the man, day after day, and I actually saw that religion should be given. One touch, one glance, can change a whole life...^[Source]
• We hear in the West about worshipping woman, but this is usually for her youth and beauty. This man meant by worshipping woman, that to him every woman's face was that of the Blissful Mother, and nothing but that. I myself have seen this man standing before those women whom society would not touch, and falling at their feet bathed in tears, saying, 'Mother, in one form Thou art in the street, and in another form Thou art the universe. I salute Thee, Mother, I salute Thee.' Think of the blessedness of that life from which all carnality has vanished, which can look upon every woman with that love and reverence, with every woman's face of the Divine Mother, the Blissful One, the Protectress of the human race, shines upon it!^[Source]
• What does consciousness matter! Why, it is nothing compared with the unfathomable depths of the subconscious and the heights of the superconscious! In this I could never be misled, for had I not seen Ramakrishna Paramahamsa gather in ten minutes, from a man's subconscious mind, the whole of his past, and determine from that his future and his powers? ^[Source]
• When my Master, Shri Ramakrishna fell ill, a Brahmin suggested to him that he apply his tremendous mental power to cure himself. He said that if my Master would only concentrate his mind on the diseased part of the body, it would heal. Shri Ramakrishna answered, "What! Bring down the mind that I've given to God to this little body!" He refused to think of body and illness. His mind was continually conscious of God; it was dedicated to Him utterly. He would not use it for any other purpose.^[Source]
• Wherein lies the originality of the Gita which distinguishes it from all preceding scriptures? It is this: Though before its advent, Yoga, Jnana, Bhakti, etc. had each its strong adherents, they all quarrelled among themselves, each claiming superiority for his own chosen path; no one ever tried to seek for reconciliation among these different paths. It was the author of the Gita who for the first time tried to harmonise these. He took the best from what all the sects then existing had to offer and threaded them in the Gita. But even where Krishna failed to show a complete reconciliation (Samanvaya) among these warring sects, it was fully accomplished by Ramakrishna Paramahamsa in this nineteenth century.^[Source]
• Without studying Ramakrishna Paramhansa first, one can never understand the real import of the Vedas, the Vedanta, of the Bhagavata and the other Puranas. His life is a searchlight of infinite power thrown upon the whole mass of Indian religious thought. He was the living commentary to the Vedas and to their aim He had lived in one life the whole cycle of the national religious existence in India.

 From The Complete Works of Swami Vivekananda Volume VI Epistle LXXV

Whoever — man or woman — will worship Shri Ramakrishna,
be he or she ever so low,
will be then and there converted into the very highest.

—Swami Vivekananda

Image source: Wikimedia Commons

1. Whatever the Vedas, the Vedanta, and all other Incarnations have done in the past, Shri Ramakrishna lived to practice in the course of a single life.
2. One cannot understand the Vedas, the Vedanta, the Incarnations, and so forth, without understanding his life. For he was the explanation.
3. From the very date that he was born, has sprung the Satya-Yuga (Golden Age). Henceforth there is an end to all sorts of distinctions, and everyone down to the Chandâla will be a sharer in the Divine Love. The distinction between man and woman, between the rich and the poor, the literate and illiterate, Brahmins and Chandalas — he lived to root out all. And he was the harbinger of Peace — the separation between Hindus and Mohammedans, between Hindus and Christians, all are now things of the past. That fight about distinctions that there was, belonged to another era. In this Satya-Yuga the tidal wave of Shri Ramakrishna's Love has unified all.

Whoever — man or woman — will worship Shri Ramakrishna, be he or she ever so low, will be then and there converted into the very highest. Another thing, the Motherhood of God is prominent in this Incarnation. He used to dress himself as a woman — he was, as it were, our Mother — and we must likewise look upon all women as the reflections of the Mother. In India there are two great evils. Trampling on the women, and grinding the poor through caste restrictions. He was the Saviour of women, Saviour of the masses, Saviour of all, high and low. And let Akshaya introduce his worship in every home — Brahmin or Chandala, man or woman — everyone has the right to worship him. Whoever will worship him only with devotion shall be blessed for ever.^[Source]

On writing a biography of Ramakrishna

From a letter written from Chicago, in March 1894—^[Source]

Take thought, collect materials, write a sketch of the life of Ramakrishna, studiously avoiding all miracles. The life should be written as an illustration of the doctrines he preached. Only his — do not bring me or any living persons into that. The main aim should be to give to the world what he taught, and the life as illustrating that. I, unworthy though I am, had one commission — to bring out the casket of jewels that was placed in my charge and make it over to you. Why to you? Because the hypocrites, the jealous, the slavish, and the cowardly, those who believe in matter only, can never do anything. Jealousy is the bane of our national character, natural to slaves. Even the Lord with all His power could do nothing on account of this jealousy. Think of me as one who has done all his duty and is now dead and gone. Think that the whole work is upon your shoulders. Think that you, young men of our motherland, are destined to do this. Put yourselves to the task. Lord bless you. Leave me, throw me quite out of sight. Preach the new ideal, the new doctrine, the new life. Preach against nobody, against no custom. Preach neither for nor against caste or any other social evil. Preach to let "hands off", and everything will come right.

See also

1. "Have you seen God?" — Vivekananda's question to Ramakrishna
2. Ramakrishna on Swami Vivekananda

External links

1. Relationship between Ramakrishna and Vivekananda (Wikipedia)
2. Shri Ramakrishna: The Significance Of His Life And Teachings from The Complete Works of Swami Vivekananda Volume VII
3. Shri Ramakrishna and His Views from The Complete Works of Swami Vivekananda Volume VII

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