Abstract:
आधवुनककाले श्रीरामकृष्ण-वििके ानन्दस्वावमपादानाां दशना ां विद्ववभः निीनिदेान्त-समन्ववर्िदान्ते - सम्वन्वय्वद्वतैावदनानाविधानःै समाह्वर्त।े विज्ञानतत्त्वमावश्रत्यिै श्रीरामकृष्णदशना े सिषेाां िदेान्तदशना ानाां धमाणा ाां साधनमार्ाणा ाां च र्थाथता र्ा समन्वर्ः साधवर्तांु शक्यते इवत कारणात ्तद ् विज्ञानिदेान्ताह्वर्वमवत विदुषाम ् अर्नमहाराजानाां मतम।् विज्ञानतत्त्वे प्रवतवितानाां श्रीरामकृष्णानाां मते ईश्वरो वह साकारो, वनराकारः, तदुिर्ोऽवप तदुिर्ावतवरक्तः। पथृ ग्दृविकोणत एकस्यिैश्वे रस्य पथृ क्स्वरूपवमवत तन्मतम।्श्रीरामकृष्णपरमहांसानाम ए्ताृशमीश्वरतत्त्वां प्रबन्धऽेविन ्सविस्तरां पर्ाला ोचवर्ष्यत।े वकञ्च, अपरोक्षानिुवूतप्रवतवितानाां तषेामतेाृशां तत्त्वां कथां शास्त्रसम्मतवमवत विषर्ोऽवप प्रबन्धऽेविन प्र्ाला ोचवर्ष्यत। (The philosophy of Sri Ramakrishna and Swami Vivekananda is nowadays called Neo-Vedānta, integral Vedānta, Integral Advaita etc. Sri Ramakrishna harmonizes all the philosophical schools of Vedānta, religions and spiritual paths from the standpoint of his own realization of Vijñāna. This harmonization is actually present in our holy scriptures like Upniṣads, Gītā, etc. Therefore, according to Ayon Maharaj, it is more appropriate to call the philosophy of Sri Ramakrishna Vijñāna-Vedānta than Neo-Vedānta. Vijñāna is the most fundamental concept to understand the philosophy of Sri Ramakrishna. Sri Ramakrishna, having firmly established in the experience of Vijñāna, declares that Īśvara is at once with form, without form, both and beyond both. None can understand and therefore can limit the nature of Īśvara by his own limited intelligence. One Absolute Īśvara can have numerous natures and therefore numerous forms from different standpoints. In this paper I want to discuss the nature of Īśvara according to Sri Ramakrishna's philosophy. Here I will show that Sri Ramakrishna's unique contribution to the modern philosophy is to harmonize the philosophical schools of Vedānta, religions and spiritual paths based on a non- sectarian, liberal and all-inclusive concept of Īśvara.)
