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Hinduism: Ramakrishna Paramahamsa, the divine beggar
The photographic portraits of Ramakrishna Paramahamsa (1836-1886) are striking. Those who do not know the great Bengali mystic may mistake him for a simple beggar. However, this would overlook the fact that in Hinduism, holiness is directly related to the shedding of worldly and inner possessions. Since his first ecstasy at the age of seven, when he was struck by the stark contrast of white cranes flying against a dark monsoon cloud, the extraordinary priest from Dakshineswar Temple near Calcutta followed an incredible path of self-destruction as he absolute devotee, Kali worshipper, universal mother. His annihilation was complete at the end of his life when he succumbed to throat cancer.
Friend of the poor
Ramakrishna's painful drawing was forever imprinted on the heart of his famous disciple Swami Vivekananda (1863-1902), who invested his boundless energy in spreading the teachings of his teacher, whom he referred to by one of the most beautiful names of God: dinabhandu“friend of the poor”.
In 1897, after returning from his triumphant tour of the United States, Vivekananda delivered a powerful speech at the Rameshwaram temple in southern India, filled with memories of Ramakrishna: “He who sees Shiva in the poor, the weak and ill. , really worships Shiva and if he sees Shiva only in the image, his worship is only preliminary He who has served and helped a poor person seeing Shiva in him, without thinking of caste, creed, race. , or nothing. Shiva is more pleased with him than with the man who sees him only in the temples.”
Undoubtedly, Vivekananda had not forgotten the ancient legends of Skanda Puranathe largest of the 18 main religious texts within Hinduism, which show how the god Shiva likes to test the faith and devotion of his followers by appearing to them in the guise of a poor, low-caste beggar.
Special cult object
Also in 1897, Vivekananda founded the Ramakrishna Mission, a monastic order that is equally noted for spreading the Vedanta metaphysical teachings of Shankara (788-820) on non-duality (advaita) regarding its outstanding social commitment to the poorest. For Vivekananda, these two priorities, though seemingly contradictory, were actually one. This was what Shankara himself had learned the hard way on the ghats of Varanasi, India, the holiest of the seven holy cities, when an untouchable whose sight had made the orthodox Brahmin philosopher tremble discovered that both were woven from the same divine reality. .
In this very concrete application of the non-duality of beings lies the justification for the selfless service that the Hindu monks of the Ramakrishna Mission continue to perform in their hospitals and schools for the underprivileged, following in the footsteps of Vivekananda, who wrote in a paper. from 1897: Let me be born again and again and suffer a thousand sufferings, if only I can worship the one God in whom I believe, the totality of all souls, and above all, my wicked God, my sorrowful God , my God, the poor of all races.
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