Sambodhi 2013 Vol 36

SR No.: 520786
Original Sutra Author: N/A
Author: Jitendra B Shah
Publisher: L D Indology Ahmedabad
Publication Year: 2013
Total Pages: 328
Language: English, Sanskrit, Prakrit, Gujarati
Classification: Magazine, India_Sambodhi, & India
File Size: 7 MB

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52
Dyuti J. Yajnik
SAMBODHI
That, which is called Brahman, is really Kāli. She is the Primal Energy. When that Energy remains inactive, I call It Brahman, and when It creates, preserves or destroys, I call It Sakti or Kālī. What you call Brahman I call Kali. Brahman and Kālī are not different. (GSR: 733) Ramakrishna and Ramanujacharya
The following points concerning Ramakrishna and Ramanujacharya's philosophical agreement are worth noting:
(1)
(3)
(4)
Both accept the Sāmkhya order of evolution of cosmic principles from Prakrti and for both the twenty fifth, Purusa is not one of the many Purusas but only one Purusa, God or Brahman. Both, unlike Sāmkhya regard guņas not as constitutive elements of Prakrti, but as its attributes or qualities. According to both, Ramanujacharya and Ramakrishna, the cosmic process of creation, preservation and destruction of the world is beginningless. Both believe in plurality of self. According to them, each bound soul is associated with particular body and identified oneself with it, on account of ignorance. During the state of preservation of the world, each bound soul reaps the fruits of his freely performed action. According to both, the purpose of creation of the world is the enable the soul to get liberation by practicing Bhakti Yoga, conceived as inclusive of jnana yoga and disinterested Karma Yoga. All selves who remain attached to the world will have to return again in the womb of Prakrti at the time of destruction of the world. Both, Ramanujacharya and Ramakrishna accept satkaryavāda and regard the creation of the world as actualization of what was potentially present in the womb of Prakrti.
(5)
Both, Ramanujacharya and Ramakrishna believe that from the point of view of Brahman or God, His three-fold activites of creation, preservation and destruction of the world is His līlā (sport).
(7)
Both, Ramanujacharya and Ramakrishna are against mayavada of Shankaracharya, because, according to them, rightly conceived Absolute Monism is exclusive of mayavada as propounded by Shankaracharya.