Sri Ramakrishna is the central source of all power in the Ramakrishna Movement. He came with a worldwide mission, and all the activities now are going on in his name are to be regarded as manifestations of his divine mission. He is the focal point upon which the lives of the men and women and the functions of the various institutions of the Ramakrishna Movement converge. The Upanisad says : Yatra visvam bhavati eka nidam, `Where the whole world finds its common nest, ie. common home.' This is indeed true of Sri Ramakrishna, although it may take more time for the world to realize this fact. Devotees of Sri Ramakrishna constitute a single family. We may have been born in different places, we may speak different languages, we may have different cultural backgrounds - nevertheless, we all belong to the same family of Sri Ramakrishna. The foundation of this worldwide family was laid by Sri Ramakrishna himself during his lifetime.
What does the word `Movement' mean in this context? The rapid spread of the influence of a set of moral and spiritual ideas among a growing number of people is what `Movement' means. A Movement is much vaster than an institution and is more dynamic than a sect. The Ramakrishna Movement satisfies both these conditions. It is one of the most progressive movements of the present century. Some of the highest and noblest ideas and ideals of the modern world have been given to this Movement by Sri Ramakrishna and Swami Vivekananda.
The Ramakrishna Movement consists of four streams. The Ramakrishna Math and Ramakrishna Mission together form the main stream. These twin institutions were started by Swami Vivekananda at the behest of Sri Ramakrishna and with the help of the other great disciples of the Master, and the original inspiration and power are maintained through an unbroken succession of spiritual teachers and centralized administration.
The lay devotees of Sri Ramakrishna form the first stream of the Ramakrishna Movement. The lay devotees have as important a part to play in the Ramakrishna Movement as the monks. It may be remembered here that Sri Ramakrishna did not encourage his householder disciples to renounce the world. On the other hand, one of his teachings was that householders also could realize God by fulfilling certain conditions. And several of the Master's lay disciples proved through their exemplary lives the truth of his teachings. These examples should inspire our householder devotees to tread the spiritual path with faith, hope and dignity.
The lay devotees of Sri Ramakrishna include quite a number of young men who do not want to marry but who for various reasons cannot become monks. In every Ashrama, you will find these young men doing lot of voluntary service. They are usually referred to simply as `Volunteers'. They belong to the second stream.
Sri Sarada Math and Ramakrishna Sarada Mission may be said to constitute the third stream of the Ramakrishna Movement.
The `Private Ashramas' functioning independently, without administrative affiliation to the Ramakrishna Math and Ramakrishna Mission, constitute the fourth stream of the Ramakrishna Movement. Of course, there is nothing `private' about them. They are indeed public institutions based on the Ramakrishna-Vivekananda ideals of spirituality and service.
The Ramakrishna Movement has as its common characteristics certain traditions and values. Some of these are enumerated below.
The Ramakrishna Movement stresses on three more principles in our practical life.
Swami Vivekananda wrote in one of his letters :
It is the duty of every one of the members of the Ramakrishna Movement to strive his utmost in bringing to fruition this great wish and hope of Swamiji.
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