Himalayan Times (1960)

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ON THE ADVENT OF BHAGAWAN SRI RAMAKRISHNA

By TARAK GHOSH

Man ii superior living
being beoauae lie is ra-
tional. But in man two
opposite qualities • good
and bad act and accor-
ding to the tension of the
foroes of the qualities
man is judged. Une force,
which is good, trying to
bring man towards its
destiny, that is, to the
plan* of Oneness and
Unity. The other foroe
is leading man towards
destruction, that is, the
bad qualities are develo-
ped in the mind of man.
He creates ooihpartmerits;
heterogenous sides- chaos
and friction; disruption
and disturbance.

These two forces also
aut in the same way
upon a society as a whole,
upon a oountry, upon the
whola human society of this
globe. We have seen from
the history of the past
that when human suciety
loses balance of his exia.
tance and tends to move
towards the bad side,
that is, Tepsls the realisa-
tion of Unity, then a
human being appears to
balance this unbalanced
nature of sooiety. This
appearance may be by
nature's demand or Divine
will, strangely or fortu-
natly. This human being
is conoret form of ab-
solute ideas.

In the moat recent
years the birth and life
of Sri Ramkrishna Parana -
hanaa is the most signi-
ficant one He was born
not only for the ' parti-
cular age but for an
indefinite period. Shri
Ramkrishna was born in
a century when various
personalities like Baja
Ram Mohan Rev, Mahar-
shi Devendranatb Tagore,
Bramahananda Keahab
Chandra Sen, Dayananda
Saraswati etc with their
numerous satellites born
for the same cause 'human
unity through God'. Sri
Raniakrishna and Swan i
Vivekunamla the former's
disciple - are the essence
of those various souls of
nineteenth century 'He
was h little village -
Brahmin of Bengal, whose
outer life was set in a
limited frame without
striking incident, outside
the political and social
activities of bis time. But
his inner life embraced
the whole multiplicity of
men and God' ( Bomain
Rolland).

The most significant
teachings from his life is
the realisation of 'Unity
in Diversity*; He said
that our God is the same
only the paths are diffe-
rent. He not only expres-
sed hie views but be

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actually demonstrated Ui
by passing his life in
dilferent religicusexeroisea
of different schools of
theology Hinduism. Islam,
Christinity and even the
different seots of Hinduism
and others-that ultimata
goal - conquest of supren a
Reality. Brahman.is the
same It is he who told
us 'Let each man follow
his own path. If be
aincerely and ardently
wishes to know God
peace be unto him. He
will surely realise Him'.

Though he attained
the absolute plane, yet
be prayed to hie Mother-
Kali - 'Oh Mother, let me
remain in cuntaot with
men. Do not make me
a dried up ascetio' Ac-
tually he was embodi-
ment of love of humanity.
One of hia great teachings
is - 'All living beings are
God. Who then dare talk
of showing mercy to
them ? Not - mercy, but
service, service for man
, must be regarded as God. ■

Though his life was
a principal, 'but to end
-of his life be remained
the finest simple man
without a trace of pride."
(Romain Rolland). 1 he
only thing which we oan
do to this great life is by
Attempting to trsnslate the
ideas concretised in hia
life into ours ■ and by
moulding our ones into
his pattern.

(Continued on page 4)