Exposing The Avaiḍikā RamaKrishna Mission And Vivekananda

 Hare Krishna.

All Glories To Sri Guru And Sri Gauranga!

Gurave Gāurachandraya Radhikāya tadālaye Krsnāya Krsna-bhaktāya tad bhaktāya namo namah:

"I offer my humble obeisances unto my Gurudeva, unto Sri Gaurachandra, unto Sri Radha Krşņa and unto the devotees of devotees of Sri Krishna"

Have you ever wondered, why the Vaiṣnava Devotees do not follow one of the most famous Indian born personality, who is known for being influential in the past, and also inspiring scientists like Nicola Tesla?

Have you even wondered if it is worth following such people, or if is it beneficial spiritually?

Let us analyse.......

We will be using ṣāsṭras, the words of true vedic āchāryās, inference, as the metrics, and to answer the objections. Void logic would be discarded, as Madhvacharya says, 

" Nahi tarkena bhagavan asthi it sadhayitum shakyate, yadi shakyate, nasti iti api sadhayitum shakyate, anumanam hi tarko nama"

"Logic or tarka is not the ultimate resolve, infact the tool of logic which can be used to prove the existence of God can as well disprove the existence of God, it is reasoning backed with experience that has to be used "

While we see on the other hand...

Follow truth wherever it may lead you; carry ideas to their utmost logical conclusions. Do not be cowardly and hypocritical. 

-Swami Vivekananda

Madhvacharya says, in his kriṣamṛiṭa mahārṇava

Sloka 237: Therefore, one must always listen to this Shastra. One must always instruct this Shastra to others. (But) This Shastra must never be given to those who are burnt in the fire of evil logic!

Mahabharata 6.6.11: acintyāḥ khalu ye bhāvā na tāṃstarkeṇa sādhayet ‘’The state of acintya cannot be ascertained by speculative logic.’’

Vedanta Sutra 1.1.3:

sastra yonitvat

(The speculations of the logicians are unable to teach us about Supreme Personality of Godhead) because He may only be known by the revelation of the Vedic scriptures.

Sruti sastra (quoted by Sri Baladev Vidyabhushan in his commentary on Vedanta Sutra 1.1.3) — purvapara virod-hena ko 'rtho 'trabhimato bhavet ity adyam uhanam tarkah suska tarkam -vivarj ayet "Logic is properly employed to resolve apparent contradictions in the texts of the Vedas. Dry logic, without reference to scriptural revelation, should be abandoned. "

Vivekananda states:

• All knowledge and all power are within and not without.[Source]
• All knowledge is in me, all power, all purity, and all freedom. Why cannot I express this knowledge? Because I do not believe in it. Let me believe in it, and it must and will come out. This is what the idea of the Impersonal teaches.[Source]

But this is mere mental concoction, one cannot make any progress materially or spiritually without the mercy of god by mere efforts.

ŚB 10.14.4—

श्रेय:सृतिं भक्तिमुदस्य ते विभो

क्लिश्यन्ति ये केवलबोधलब्धये ।

तेषामसौ क्लेशल एव शिष्यते

नान्यद् यथा स्थूलतुषावघातिनाम्

"My dear Lord, devotional service unto You are the best path for self-realization. If someone gives up that path and engages in the cultivation of speculative knowledge, he will simply undergo a troublesome process and will not achieve his desired result. As a person who beats an empty husk of wheat cannot get grain, one who simply speculates cannot achieve self-realization. His only gain is trouble."

Sāṅkhya-smṛti 6.35:

śrutivirodhāt na kutarkāpadasyātmalābhaḥ

“The attainment of the Self cannot take place by mere false reasoning [kutarka, false arguments or sophistry alone], because it is opposed to the scriptures [śruti].”

Vivekananda says,

• Do you know what my idea is? By preaching the profound secrets of the Vedanta religion in the Western world, we shall attract thy sympathy and regard of the mighty nations, mainlining forever the position of their teacher in spiritual matters, and they will remain our teachers in all material concerns.
• Not only is Vedanta the highest philosophy in the world, but it is the greatest poem.(Delivered in San Francisco, March 23, 1900)

One can know more quotes of vivekananda on the vedanta philosophy here.

We can see that Vivekananda is propagating the idea of vedanta in his speeches and conversations, but what we should really wonder is, if he ever really preached true vedanta to his followers, did he himself follow the injunctions of the vedas?

He absolutely is not a true follower of vedanta as claimed by himself and his followers.

Let us see why.........

Criticisms by his own Acharya

Adi Shankara says, 

SHANKARA DIG VIJAY, CANTO 15,

163-174:

"VARIOUS MISLEADINC SECTARIES LIKE

SAKTAS, PASUPATAS (SAIVAS),...

HAD INFLICTED WOUNDS ON THE BODY OF

VEDIC RELIGION BY THEIR PERVERSE

INTERPRETATIONS."

SHANKARA DIC VIJAYA CANTO 15,

76-88 :

"THE DIVINE SANKARA, AFTER

HAVING DEFEATED IN ARGUMENTS

THE SECTS OF SAIVAS, SAKTAS...."

SANKARA DIC VIJAYA, CANTO 10,

108-119:

"To THOSE WHO STUDIED THE CREAT

TEACHINCSOF SANKARA, THE

SAIVA DOCTRINES LOOKED UNHOLY;

THE SAKTA TEACHINGS APPEARED

PERVERSE"

We all know that Vivekananda and his guru were ṣakṭas, here one can see that they are being refuted by their own Pūvāchāryās, shankaracharya accepts only lord Hari to be god.

in his bramha sutra bhasyas in the smR^ityAdhikaraNa section

atashca saN^kShiptamimaM shR^iNudhvaM nArAyaNaH sarvamidaM purANaH |

sa sargakAle ca karoti sarvaM samhArakAle ca tadatti bhUyaH ||

Translation: Hear thence this short statement: The ancient nArAyaNa is all this; he produces the creation at the due time, and at the time of reabsorption he consumes it again.

(Sri Sankara's commentary to Bhagavad Gita, 10.

"It (the Bhagavad Gita) expounds specially the nature of the Supreme Being and the Truth known as vAsudeva, the para-brahman, who forms the subject matter of the discourse":

"Supreme Lord with with the name nArAyaNa" (Brihadaranyaka Upanishad bhAShya, 3.7.3)

"Vishnu, or Ananta, who is the primordial being, who has all the three worlds for His body, and who is the in-dwelling Soul of all the beings" (Mundaka Upanishad bhAShya, 2.1.4)

"The all-pervading Brahman, the Supreme Soul, known by the name vAsudeva" (kaTha upaniShad bhAShya, 1.3.9)

Sri Shankara's explanation reflects the Acharya's opinion that the above mode of praise is not at all exaggerated. The Bhagavatpada-Acharya explains thus:

"na hi IshvaradvayaM saMbhavati, anekeshvaratve vyavahAra-anupatteH"

Translation: For there cannot be two Supreme Gods, if so, the world as it exists now will not be able to function properly.

Sri Shankara's explanation reflects the Acharya's opinion that the above mode of praise is not at all exaggerated. The Bhagavatpada-Acharya explains thus:

"na hi IshvaradvayaM saMbhavati, anekeshvaratve vyavahAra-anupatteH"

Translation: For there cannot be two Supreme Gods, if so, the world as it exists now will not be able to function properly.

Vivekananda:“All power is within you; you can do anything and everything.

Scriptures: 

'सत्य आत्मा सत्यो जीवः सत्यं भिदा सत्यं भिदा सत्यं भिदा मैवारुवण्योा मैवारुवण्यः' इति भाल्लवेायश्रुतिः ।

The Bhaallaveya Shruti says: “The Aatma (Paramaatma) is true, the jeeva is true, their distinction is true, their distinction is true, their distinction is true. (Paramaatma is) not pleased, not pleased, not pleased by those who deny the truth of this distinction.”

-Brahma Sutra Bhaashya of Shripaada Madhvacharya, Adhyaaya 1, Paada 2, Sutra 12

There is distinction between us normal jivas and the lord, the lord is all powerful and we depend on god, we do not have all powers but inherit that of god, 

Bhagavad Gita 7.7 O conquerer of wealth [Arjuna], there is no Truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.

svata.ntraM parata.ntraM cha prameyaM dvividhaM matam.h I

svata.ntrobhagavAnvishhNuH nirdoshhAkhilasadguNaH | 1 |There are two kinds of entities namely independent and dependent. Lord vishNu alone is all independent,

who is flawless and has all the auspicious great qualities. (Every thing else or every one else is dependent on sri vishnu.

It is also noted that these so-called self proclaimed paramahamsa and swami's chant cheap mantras, as follows,Ramakrishna says,Sil,1998—

"The moment I utter the word “cunt” I behold the cosmic vagina...and I sink into it"

Sil,1998—

"[Ramakrishna] considered swear words [tobe] as meaningful as the Vedas and the Puranas

and was particularly fond of performing japa (Chanting) by muttering the word “cunt”.

The scriptures say:

aho bata śva-paco ’to garīyān

yaj-jihvāgre vartate nāma tubhyam

tepus tapas te juhuvuḥ sasnur āryā

brahmānūcur nāma gṛṇanti ye te

‘’Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Āryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required.’’- Srimad Bhagavatam 3.33.7

“In this age of Kali, people who are endowed with sufficient intelligence will worship the Lord, who is accompanied by His associates, by performance of sankirtana yajna.” (S.B. 11.5.32)

kali-kala-kusarpasya

tiksna-damstrasya ma bhayam

govinda-nama-danena

dagdho yasyati bhasmatam

(Skanda Purana)

Do not be perturbed observing the sharp teeth of the poisonous serpent of Kali Yuga. The raging fire of Govinda Holy Name shall reduce it to ashes.

Further they go on contradicting the scriptures.........Ramakrishna says,

For one who is endowed with

devotion, devotion increases with

the influence of holy places.

But the scriptures say,

tirtha-koti-sahasrani tirtha-koti-satani ca

tani sarvany avapnoti vishnor namanukirtanat

(Vamana Purana)

What one cannot obtain after touring millions and billions of holy places is achieved sinply by chanting the holy names of Lord Vishnu.

Sitting at Kurukshetra, Visvamitra Muni once said, 'I have heard the names of various holy places of pilgrimage in this world. But none of them are even

one-millionth as potent as chanting the Holy Name of Lord Hari'. This statement is of utmost value.

visrutani bahunyeva tirthani bahudhani ca

koty amsena na tulyani nama-kirtanato hareh

(Vfisvamitra Samhita)

Futher, this so called knowledgeable swami, miseads the whole society on sankhya yoga, he says, 

'The father of our psychology, Kapila, denies the existence of God. His idea is that a Personal God is quite unnecessary; nature itself is sufficient to work out the whole of creation. What is called the Design Theory, he knocked on the head, and said that a more childish theory was never advanced. But he admits a peculiar kind of God. He says we are all struggling to get free; and when we become free, we can, as it were, melt away into nature, only to come out at the beginning of the next cycle and be its ruler. We come out omniscient and omnipotent beings. In that sense we can be called Gods; you and I and the humblest beings can be Gods in different cycles. He says such a God will be temporal; but an eternal God, eternally omnipotent and ruler of the universe cannot be. If there was such a God, there would be this difficulty: He must be either a bound spirit or a free one. A God who is perfectly free would not create: there is no necessity for it. If He were bound, He would not create, because He could not: He would be powerless. In either case, there cannot be any omniscient or omnipotent eternal ruler. In our scriptures, wherever the word God is mentioned, he says, it means those human beings who have become free.

in short, to refute this nonsense, 

srșty-ādikaṁ harir naiva prayojanam apekşya tu

 kurute kevalānandād yathā mattasya nartanam

 pūrņānandasya tasyeha prayojana-matiḥ kutaḥ

 muktā apy āpta-kāmāḥ syuḥ kim utāsyākhilātmanah

 Translation: 

Lord Hari does not perform creation etc. of this world to achieve an unfulfilled desire. He performs all these acts purely out of joy, exactly as the dancing of an overjoyed person. He is pūrņānanda (complete and full of joy) so how can he have any purpose left to achieve? Even the liberated souls attain the fulfillment of all desires, so what then to speak of the Lord - is the soul of all souls in the universe?

 (Nārāyaṇa-samhitā, quoted by Śri Madhva)

Also,

kim karishyati sankhyena kim yogair nara nayaka

muktim-ichchhasi rajendra kuru govinda-kirtanam

(Garuda Purana)

O King, What will you do with Sankhya Yoga (path of deductive philosophical speculation) or Astanga Yoga (eightfold mystic yoga) processes? If you are

searching for liberation then incessantly chant the holy name of Govinda.

Objection: This refers to another Kapila, who was different from the avatar of the lord Kapila Deva, and that Kapila was atheistic Kapila and Swami Vivekananda was quoting from him, so it is vain to say that he misquoted him.

Refutation: Vivekananda refers to Avatar Kapila Deva only as he said,

'The greatest psychologist the world has ever known, Bhagavan Kapila, demonstrated ages ago that human consciousness is one of the elements in the make-up of all the objects of our perception and conception, internal as well as external'.source

It is interesting to note, at this point, that long after Lord Kapila’s descent, an imitation Kapila appeared on the Indian subcontinent and propounded a nontheistic Sāṅkhya. That which is generally studied as Sāṅkhya in the contemporary academic context is actually this later, nontheistic, materialistic Sāṅkhya. The Sāṅkhya philosophy, propounded by the original Kapila, is practically unknown in the West. Teachings of Lord Kapila, the Son of Devahūti (along with Śrīla Prabhupāda’s complete commentary on Kapila’s Sāṅkhya in his edition of Śrīmad-Bhāgavatam) is probably the first major exposition in the English language on the original, theistic Sāṅkhya. It should therefore be of considerable interest to scholars in this field.- The Teachings Of Lord Kapila Book.

Kapila Deva never propagated atheistic principles as claimed, 

his declaration can be found here...

it is stated

ŚB 3.25.27 

 Thus by not engaging in the service of the modes of material nature but by developing Kṛṣṇa consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.

NOTE: the real SANKHYA YOGA, can be studied here.

Moving further......Swami Vivekananda again speculating mentally, tries to deceive people, as he says,An atheist can be charitable but not religious. But the religious man must be charitable. source. 

Dâna, charity. There is no higher virtue than charity. The lowest man is he whose hand draws in, in receiving; and he is the highest man whose hand goes out in giving. The hand was made to give always. Give the last bit of bread you have even if you are starving. You will be free in a moment if you starve yourself to death by giving to another. Immediately you will be perfect, you will become God.[Source]

Refutation: [ Vishnu Purana 6.5.47] Bhagavan, the Supreme Personality of Godhead, is thus defined by Parasara Muni as one who is full in six opulences-who has full strength, fame, wealth, knowledge, beauty, and renunciation.

The lord or god is all opulent and his sources do not exhaust after giving away, any things uch as wealth, as he himself is an infinite source of wealth. No one can become god, by doing charitable activities, god is god since time immemorial, and not due to some qualifications,

‘जीवानां चैव विष्णोश्च यो न वेत्ति भिदां पुमान् ।

तदनुव्रताश्च ये केचित्तेषां ज्ञानं न जायते’ ॥

इति ब्रह्मवैवर्ते ।

“The man who does not know the difference between the jeevas and Vishnu, and those also who follow the teachings of such a person, can never get Supreme wisdom — jnaana, so long as they entertain this erroneous notion,” thus (is said) in the Brahma Vaivarta Puraana.

The Bhaallaveya Shruti says: “The Aatma (Paramaatma) is true, the jeeva is true, their distinction is true, their distinction is true, their distinction is true. (Paramaatma is) not pleased, not pleased, not pleased by those who deny the truth of this distinction.”

Agni Purana quoted by Sri Madhvacarya in his commentary on Bhagavad-gita's 7th chapter, verses 27-28-29:

जीवधमानीश्वरैक्यं वा द्वंद्वमोही स उच्यते || 

"One who sees oneness between Jiva and the Lord is said to be bewildered by delusion."

Brahma-vaivarta Purana quoted by Sri Madhvacarya in his commentary on Bhagavad-gita's 16th chapter, verses 18-20:

 येऽतिमानेन मन्यन्ते परमेशोऽहमित्यपि । मिथ्या जगदिदं सर्व भ्रमजत्वान्न तिष्ठति | मिथ्यात्वान्नेश्वरोऽस्यास्ति परेभ्यो न च जायते | स्वस्निन्नपि तथाऽन्यस्मिन् नियन्ताऽन्य इतीरिते | प्रद्विषन्त्यसुरास्ते तु सर्वे यान्त्यधरं तमः | अयोग्येशत्वकामाच्च लोभाच्चात्मसमर्पणे | तच्चवेदिषु कोपाच्च तमस्तेषं न दुर्लभम् | अक्षागमानुमानां च स्वोक्तरेपि विरोधिनः | यस्मात् तेऽतोऽसुरा ज्ञेया एवमन्येऽपि तादृशाः | ये तु विष्णुं परं ज्ञात्वा यजन्तेऽनन्यदेवताः | प्रत्यक्षाद्यविसंवादिज्ञानादेव विमुक्तिगाः इति ब्रह्मवैवर्ते ||

 "Those who think that "I am the Supreme Lord" or who considers this world to have been established as nothing but as an illusion and (further) since the world is an illusion there is no Lord to organize it, or no one has created it, or who despises if informed that both ourselves and others are controlled by the Supreme Lord, all these, verily, are demonic and will attain the world of darkness. The unworthy Jivas, who assume no difference between them and the Supreme Lord, who do not surrender their selves to Him showing undue desire or poverty of intellect and hatred towards worthy souls, for them the world of darkness is not impossible. Contradicting direct perception and authority of the Vedas, those who speak this world to be illusion are assuredly a-suras. The men of wisdom, who knowing Sri Vishnu as the Supreme Lord and being men of wisdom propitiate no other divine beings, such ones become eligible for deliverance."

Further the scriptures say,

istapurtani karmani subahuni kritany api

bhava hetuni tany-eva harer nama tu muktidaam

Public welfare works, numerous or extensive, are after all mundane activities. The Holy Name of Lord Hari easily grants one liberation from this material

world.

dana-vrata-tapas-tirtha-kshetradinam ca yah sthitah

saktayo deva-mahatam sarva-papah-harah subhah rajasuyasvamedhanam jnanam adhyatma-vastunah

akrsiya harina sarvah sthapitah svesu namasu

Book store

(Skanda Purana)

The Lord has drawn all of His purifying power invested within the practice of charity, religious rituals, austerity, visiting holy sites of pilgrimages, Karma

Kanda rituals that are offered unto the demigods, rajasuya yajna, asvamedha yajna, knowledge of self-realization and has infused them into His Names.

Ahead..........

Criticising the greatest āchāryā, the avaṭār of god himself, Veda Vyasa,

Vivekananda wrote in a prose ‘WHAT WE BELIEVE IN’, on March 3, 1894, from Chicago:

“Whenever the Kshatriyas have preached religion, they have given it to everybody; and whenever the Brahmins wrote anything, they would deny all right to others. Read the Gitâ and the Sutras of Vyâsa, or get someone to read them to you. In the Gita the way is laid open to all men and women, to all caste and colour, but Vyasa tries to put meanings upon the Vedas to cheat the poor Shudras.”

Before saying anything else, let us pray to Lord Veda Vyasa, 

Namostu te vyaasa visaalabuddhe

phullaaravindaa yatapatranetra,

Yena twayaa bhaaratatailapoornah

prajwaalito jnaanamayah pradeepah.

I pay my most respectful obeisances unto Vyasa, of broad intellect and with eyes large like the petals of a full-blown lotus, by whom the lamp of divine knowledge, filled with the oil of the Mahabharata, has been lighted!

vyāsāya viṣṇu rūpāya vyāsa-rūpāya viṣṇave |namo vai brahma-nidhaye vāsiṣṭāya namo namaḥ

My repeated salutations to Vyasa who is the form of Vishnu and to Vishnu who is the form of Vyasa — sage Vyasa who is a descendant of Vasistha and who is a treasure of Knowledge of Brahman.

We can see that Vivekananda, who made such statements against Lord Veda Vyasa, whose vedanta he wants to spread throughout the world, lacks the real knowledge of Vedanta, as we see that, he had a very poor understanding of the vedic 'varnashrama dharma'. 

Q: What is varṇāśrama-dharma ?
Ans : Lord Krishna says in BG 4.13

cātur-varṇyaṁ mayā sṛṣṭaṁ guṇa-karma-vibhāgaśaḥ
tasya kartāram api māṁ viddhy akartāram avyayam

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the non doer, being unchangeable.

Srila Prabhupada writes in his purport that ‘The Lord is the creator of everything…He is therefore the creator of the four divisions of the social order, beginning with the intelligent class of men, technically called brāhmaṇas due to their being situated in the mode of goodness. Next is the administrative class, technically called the kṣatriyas due to their being situated in the mode of passion. The mercantile men, called the vaiśyas, are situated in the mixed modes of passion and ignorance, and the śūdras, or laborer class, are situated in the ignorant mode of material nature…. The tendency of a particular man toward work is determined by the modes of material nature which he has acquired.’

Q: What is the purpose of varṇāśrama-dharma ?

Ans: It is a gradual system to purify conditioned souls who are inimical to the Supreme Lord.

Srila Prabhupada writes in the purport of cc madhya 22.142
‘The varṇāśrama institution is planned in such a way that one will not commit sinful activities. Material existence continues due to sinful activity. When one acts sinfully in this life, he gets a suitable body for the next life. When one again acts sinfully, he takes on another material body. In this way one is continuously under the influence of material nature.’

SB 11.5.2 says

śrī-camasa uvāca
mukha-bāhūru-pādebhyaḥ
puruṣasyāśramaiḥ saha
catvāro jajñire varṇā
guṇair viprādayaḥ pṛthak

Translation
Śrī Camasa said: Each of the four social orders, headed by the brāhmaṇas, was born through different combinations of the modes of nature, from the face, arms, thighs and feet of the Supreme Lord in His universal form. Thus the four spiritual orders were also generated.

Purport
Those who are not spontaneously attracted to the devotional service of the Lord can be gradually purified by observing the varṇāśrama system of four social orders and four spiritual orders. According to Śrīdhara Svāmī, the brāhmaṇas are born of the mode of goodness, the kṣatriyas of a combination of goodness and passion, the vaiśyas of a combination of passion and ignorance and the śūdras of the mode of ignorance. Just as the four social orders are born from the face, arms, thighs and feet of the Lord’s universal form, similarly the brahmacārīs are generated from the heart of the Lord, the householder order from His loins, the vānaprasthas from His chest and the sannyāsa order from His head.

A similar verse is found in the Ṛk-saṁhitā (8.4.19), as well as the Śukla-yajur Veda (34.11) and the Atharva Veda (19.66):

brāhmaṇo ‘sya mukham āsīd
bāhū rājanyaḥ kṛtaḥ
ūrū tad asya yad vaiśyaḥ
padbhyāṁ śūdro ‘jāyata

“The brāhmaṇa appeared as His face, the king as His arms, the vaiśya as His thighs, and the śūdra was born from His feet.”

It is understood that pure devotional service to the Lord has already been described by two of the Yogendras, Drumila and Āvirhotra. Camasa Muni now describes the system of varṇāśrama-dharma, because this system is meant to gradually purify those who are inimical to the Supreme Lord, bringing them back to their constitutional position of love of Godhead.

Similarly, the virāṭ-rūpa, or universal form of the Lord, is an imaginary form meant to help the gross materialists gradually understand the position of the Personality of Godhead. Since the foolish materialist cannot understand anything beyond matter, he is encouraged to see the entire universe as a personal form of the Supreme Lord’s body. The impersonal conception of formlessness is a mere negation of temporary material variety without any concept of the Lord’s spiritual potency. The impersonal view is another kind of material speculative conception. The Supreme Lord is full of spiritual potencies under the principal headings hlādinī, or unlimited bliss, sandhinī, or eternal existence, and saṁvit, or omniscience. It is understood from this verse that the varṇāśrama-dharma system generated from the universal form of the Lord is a program offered by the Lord to engage the conditioned souls in a complete social and religious system that gradually brings them back home, back to Godhead.

Q: What is the word of caution in varṇāśrama-dharma ?

Ans : Mahāprabhu tells Sri Sanatana Goswami in cc madhya 22.112

‘If one simply maintains an official position in the four varṇas and āśramas but does not worship the Supreme Lord Viṣṇu, he falls down from his puffed-up position into a hellish condition.’

Q: Which Varna and ashrama do the devotee fall into ?

Ans : Srila Prabhupada writes in the purport of BG 4.13 ‘A person in Kṛṣṇa consciousness, however, is above even the brāhmaṇas. Although brāhmaṇas by quality are supposed to know about Brahman, the Supreme Absolute Truth, most of them approach only the impersonal Brahman manifestation of Lord Kṛṣṇa. But a man who transcends the limited knowledge of a brāhmaṇa and reaches the knowledge of the Supreme Personality of Godhead, Lord Śrī Kṛṣṇa, becomes a person in Kṛṣṇa consciousness – or, in other words, a Vaiṣṇava. And as Kṛṣṇa is transcendental to this system of the four divisions of human society, a person in Kṛṣṇa consciousness is also transcendental to all divisions of human society, whether we consider the divisions of community, nation or species.’ source.

One can know the importance of varnashrama dharma here.

We can also see that he is found criticising his own āchārya Ādī Ṣankara, who he deems to follow,

The following is an excerpt from the renowned book “The complete works of Swami Vivekananda”, 7th volume, conversations and dialogues, section 2:

Swami Vivekananda: “Shankara’s intellect was sharp like the razor. He was a good arguer and a scholar, no doubt of that, but he had no great liberality; his heart too seems to have been like that. Besides, he used to take great pride in his Brahmanism — much like a southern Brahmin of the priest class, you may say. How he has defended in his commentary on the Vedanta-Sutras that the non-Brahmin castes will not attain to a supreme knowledge of Brahman! And what specious arguments! Referring to Vidura he has said that he became a knower of Brahman by reason of his Brahmin body in the previous incarnation. Well, if nowadays any Shudra attains to a knowledge of Brahman, shall we have to side with your Shankara and maintain that because he had been a Brahmin in his previous birth, therefore he has attained to this knowledge? Goodness! What is the use of dragging in Brahminism with so much ado? The Vedas have entitled any one belonging to the three upper castes to study the Vedas and the realisation of Brahman, haven’t they? So Shankara had no need whatsoever of displaying this curious bit of pedantry on this subject, contrary to the Vedas. And such was his heart that he burnt to death lots of Buddhist monks — by defeating them in argument! And the Buddhists, too, were foolish enough to burn themselves to death, simply because they were worsted in argument! What can you call such an action on Shankara’s part except fanaticism? But look at Buddha’s heart! — Ever ready to give his own life to save the life of even a kid — what to speak of ” — For the welfare of the many, for the happiness of the many”! See, what a large-heartedness — what a compassion!”

 We can see him criticising Ādī Ṣankara here.

In response, Swami Nischilananda Sarasvati the current Shankaracarya of Govardhan Mutt, and the most widely accepted authority of Adi-shankaracarya’s lineage, in this video, around 1:46, attacks Swami Vivekananda saying thus —

“Swami Vivekananda didn’t posses any knowledge or miracle as it is made out to be; though he had knowledge. He got famous in the world only because of his utter disbelief in the caste system. Anyone can become famous by rejecting caste system.”

Ofcourse,  it is not vivekananda's mistake, that he mistook, the varnashrama dharma, that was obvious as he only knew about the smartha varsnashrama dharma, if he ever made an attempt to understand the vedic, daivi varnashrama dharma, then he may have understood what varnshrama really is, or if he read the authentic scriptures himself, he would have become a vaishnava and would have preached bhagavata dharma, but instead, he chose refer to the mistranslations of Max Muller, who misinterpreted all the Vedic literature, we can find his propaganda exposed here....part1 part2 part3. we can see vivekananda referring to Max Muller's translations here.......

The Complete Works of Swami Vivekananda; Volume 6; Conversations and Dialogues; Part [X, Pages 495-496— "While our study had proceeded thus for a while, Swamiji (Vivekananda) raised the topic about Max Müller and continued thus: Well, do you know, my impression is that it is Sayana who is born again as Max Müller to revive his own commentary on the Vedas? I have had this notion for long. It became confirmed in my mind, it seems, after I had seen Max Müller. Even here in this country, you don't find a scholar so persevering, and so firmly grounded in the Vedas and the Vedanta. Over and above this, what a deep, unfathomable respect for Shri Ramakrishna! Do you know, he believes in his Divine Incarnation! And what great hospitality towards me when I was his guest! Seeing the old man and his lady, it seemed to me that they were living their home-life like another Vasishtha and Arundhati! At the time ofparting with me, tears came into the eyes of the old man. But what are Varnäshrama and caste divisions to one who is the commentator of the Vedas, the shining embodiment of knowledge? To him they are wholly meaningless, and he can assume human birth wherever he likes for doing good to mankind. Specially, if he did not choose to be born in a land which excelled both in learning and wealth, where would he secure the large expenses for publishing such stupendous volumes? Didn't you hear that the East India Company paid nine lakhs of rupees in cash to have the Rig-Veda published?" Even this money was not enough. Hundreds of Vedic Pundits had to be employed in this country on monthly stipends. Has anybody seen in this age, here in this country, such profound yearning for knowledge, such prodigious investment of money for the sake Of light and learning? Max Müller himself has written it in his preface, that for twenty-five years he prepared only the manuscripts.

“The most effective way to destroy people is to deny and obliterate their own understanding of their history.”

― George Orwell.

One must learn from a bonafide guru about the varnashrama dharma, 

Bramhins are one of the most important part of the varna ashrama dharma, we can get a clear picture of bramhins, here, part1 part2 part3 part4.

WHAT'S WITH THE SO CALLED TITLES?

As we all know Gadhadhar Chattopadhyay, the so called PARAMAHAMSA RAMAKRISHNA, used the title 'paramahamsa' for himself, did he know what is the real menaing of 'paramahamsa'?

PARAMAHAMSA means,

SB 1.3.13, Purport: 

In the sannyāsa order also there are four stages of upliftment toward perfection. These stages are called kuṭīcaka, bahūdaka, parivrājakācārya, and paramahaṁsa. The paramahaṁsa stage of life is the highest stage of perfection. This order of life is respected by all others......

As we all know that Gadhadhar Chattopadhyay, was not a sanyasi, the title 'paramahamsa' certainly doesn't suit him.<br />Fake Miracles<br />Vivekananda and his Guru, Gadhadhar Chattopadhyay, are known for deceitful miracles that is, boasted all around by their followers, for example,

This is one of the many examples, of how they deceive their innocent followers, this duplicitous swami states The lord veda vyasa and valmiki, (wait, is valmiki the author of ramayana? no ! it is Lord HAYAGRIVA, who is the author of the original moola ramayana, this itself shows the illiteracy of theirs) were unable to describe the glory of Gadhadhar Chattopadhyaya!<br />

But what the great vedic acharyas say something different,

Tattvena yasya mahimaarnava sikaraanuh

sakyo na maatum api sarva-pitaamahaadyaih kartum tadiya mahima-stutim udyataaya mahyam namo astu kavaye nirapatrapaaya" The greatness of the Lord is like an ocean. Even the great- ness of a shower particle of a shower of such an ocean cannot be described by Siva, Brahma and sages like Sanandana. Shame- lessly, I am venturing to describe in a stotra, the greatness of Sriman Narayana.

Sthothra Ratna by Yamnunacharya.

It's beneath the dignity of Vaishnavas to even use shastras refuting such modern day nonsense. 

Bhagavad Gita 10.2 Neither the hosts of demigods nor the great sages know My origin or opulences, for, in every respect, I am the source of the demigods and sages.

Bhagavad Gita 10.3 He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds – he only, undeluded among men, is freed from all sins.

The body of the lord is not made of flesh, it is made of pure bliss and knowledge, and is imperishable, he need not take a form in flesh, and suffer from cancer as Gadhadhar Chattopadhyay did, but Gadhadhar Chattopadhyay was born as any human being, named himself 'paramahamsa' an mislead people, he was not god, nor was he a spiritually enlightened man, god is made of sat chit and ananda, he cannot be affected by material infections and diseases. 

These people also promoted meat eating, and defended their practice just like Zakir Naik, by giving lame excuses, 

http://www.ramakrishnavivekananda.info/swamieastwest/2_files/1-7.html Vivekananda says, Complete Works, 4.486-7&#8212; "The taking of life is undoubtedly sinful; but so long as vegetable food is not made suitable to the human system through progress in chemistry, there is no other alternative but meat-eating. So long as man shall have to live a Rajasika (active) life under circumstances like the present, there is no other way except through meat-eating. It is true that the Emperor Asoka saved the lives of millions of animals, by the threat of the sword; but is not the slavery of a thousand years more dreadful than that? Taking the life of a few goats as against the inability to protect the honour of one's own wife and daughter, and to save the morsels for one's children from robbing hands - which of these is more sinful? Rather let those belonging to the upper ten, who do not eam their livelihood by manual labour, not take meat; but the forcing of vegetarianism upon those who have to earn their bread by labouring day and night is one of the causes of the loss of our national freedom. Japan is an example of what good and nourishing food can do. "<br />They are also found making excuses by saying, meat is offered to kali, hence it is permitted to consume meat, but it's all excuses,

Skanda Purana, Vaishnava Khanda, 7.9: Vasudev Mahatmya, 6.79-20 States:

<xmp class="fw_600 m-0" style="box-sizing: border-box; font-family: &quot;Nunito Sans&quot;, sans-serif; margin-bottom: 0px; margin-top: 0px; white-space: break-spaces;">"In Your case, who are created out of sattva guna, the true meaning of the vedas should be accepted, otherwise, that kind of performance (involving violence) Is not at all proper. to you who are sattvikas the God is directly Vishnu, the consort of rama. For his gratification one is authorized to perform a yajna which does not involve any violence. The performance of a sacrifice by killing a beast, is contrary to dharma in your case, O excellent Suras.<br /><br />However the scripture strongly condemn meat eating.

“One who partakes of human flesh, the flesh of a horse or of another animal, and deprives others of milk by slaughtering cows, O King, if such a fiend does not desist by other means, then you should not hesitate to cut off his head.”

Rig-veda (10.87.16)

“He who desires to augment his own flesh by eating the flesh of other creatures, lives in misery in whatever species he may take his [next] birth.” (Mahabharata, Anu.115.47)

more reasons for the vaishnava practices can be found on https://www.thespiritualscientist.com/. VIVEKANANDA ON JESUS CHRIST About Jesus Christ Had I lived in Palestine, in the days of Jesus of Nazareth, "I would have washed his feet, not with my tears, but with my heart's blood" {The Complete Works of Swami Vivekananda/ Volume 9/Sayings and Utterances} VIVEKANANDA ON MOHAMMED Mohammed— the Messenger of equality. You ask, "What good can there be in his religion?" If there was no good, how could it live? The good alone lives, that alone survives.[Mohammed was the Prophet of equality, of the brotherhood of man, the brotherhood of all Mussulmans. {Vivekananda/Volume 4/Lectures and Discourses/The Great Teachers of the World) Thus we can, a person who criticises great acharyas like veda vyasa and adi shankara, but is ever ready to wash to feet of Jesus Christ, (no offense to him, Jesus is all respected personality who came to preach according to the time and circumstances, but quoted here only to show the facts).

Is he an inspiration for the youth?

No, he absolutely is not,

we see that he drank alcohol

vivekananda say, My theory: alcohol, at a certain stage, brings out the spiritual qualities......source

he also says, , a drunkard should not give up drinking because he would lose his individuality.....source

he himself consumed alcohol,

Vivekananda's biography, translation by Sil Narasingha prosad (Sil)—

"He(Vivekanada) visited brothels and consumed alcoholic beverages in the company of his 

friends"

Decide for yourself if he is an INSPIRATION FOR YOUTH............

CONCLUSION: Vivekananda nor his guru Gadhadhar Chattopadhyay never followed the real vedic injunctions, as shown above, following them or not not is left to the reader, if he/she wants to follow the vedic literature and acharyas, or believe in gods, who were claimed so in modern times, and follow them as authentic, No offense to either one but never to mix up the two(vedas and the teachings of ramakrishna mission). The decision is personal and left to the readers. गुरु गौरङ्ग जयतु। जयतु वैष्णवधर्मः। इदं सर्वं कृष्णार्पणम्। “May victory be unto Guru and Gauranga. Glories to the all triumphant Vaishnavism. All this is thus offered to Krishna, the Supreme Personality of Godhead.” Hare Krishna! ṣri kṛṣnārpaṇamasṭu!