Ramakrishna: Difference between revisions

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responsibility and to keep his attention on normal affairs rather than his spiritual practices and visions.<ref name="jackson_18"/> Ramakrishna himself mentioned that they could find the bride at the house of Ramchandra Mukherjee in ], three miles to the north-west of Kamarpukur. The five-year-old bride, ] (later known as Sarada Devi) was found and the marriage was duly solemnised in 1859.<ref name="dowager">Sil, ''Divine Dowager'', p. 42</ref> Ramakrishna was 23 at this point, but the age difference was typical for 19th century rural Bengal.<ref>{{Harvnb|Jackson|1994|p=18}} "Such child marriages were still widespread in nineteenth-century India, despite vehement condemnations by both English authorities and Hindu reformers. Analogous to the Western betrothal, child marriage committed the partners to one another, with the actual of living together and assuming family responsibilities delayed until puberty."</ref> They later spent three months together in Kamarpukur. Sarada Devi was fourteen while Ramakrishna was thirty-two. Ramakrishna became a very influential figure in Sarada's life, and she became a strong follower of his teachings. After the marriage, Sarada stayed at Jayrambati and joined Ramakrishna in Dakshineswar at the age of 18.<ref>{{Harvnb|Spivak|2007}}, "Moving Devi", pp.207–208</ref>

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as a corrupt form of European social organisation that forced educated men to be servants not only to their bosses at the office but also to their wives at home. What Ramakrishna saw as the primary detriment of Chakri, however, was that it forced workers into a rigid, impersonal clock-based time structure. He saw the imposition of strict adherence to each second on the watch as a roadblock to spirituality. Despite this, however, Ramakrishna demonstrated that Bhakti could be practised as an inner retreat to experience solace in the face of Western-style discipline and often discrimination in the workplace.

3260:(1965) said in a late interview, "Ramakrishna was completely simple and guileless. He told people whatever came into his mind, like a child. If he had ever been troubled by homosexual desires, if that had ever been a problem he'd have told everybody about them.(...) His thoughts transcended physical love-making. He saw even the mating of two dogs on the street as an expression of the eternal male-female principle in the universe. I think that is always a sign of great spiritual enlightenment." In addition, Isherwood wrote in his autobiographical book, 8409: 2733: 2580: 2122:, fish and meat along with drinking of wine and sexual intercourse. According to Ramakrishna and his biographers, Ramakrishna did not directly participate in the last two of those activities, all that he needed was a suggestion of them to produce the desired result. Ramakrishna acknowledged the left-hand tantric path, though it had "undesirable features", as one of the "valid roads to God-realization", he consistently cautioned his devotees and disciples against associating with it. The Bhairavi also taught Ramakrishna the 2013:(later known as Sarada Devi) was found and the marriage was duly solemnised in 1859. Ramakrishna was 23 at this point, but the age difference was typical for 19th century rural Bengal. They later spent three months together in Kamarpukur. Sarada Devi was fourteen while Ramakrishna was thirty-two. Ramakrishna became a very influential figure in Sarada's life, and she became a strong follower of his teachings. After the marriage, Sarada stayed at Jayrambati and joined Ramakrishna in Dakshineswar at the age of 18. 1851: 7922: 2969: 2760:

his spiritual powers to Vivekananda and reassured Vivekananda of his avataric status. Ramakrishna asked Vivekananda to look after the welfare of the disciples, saying, "keep my boys together" and asked him to "teach them". Ramakrishna also asked other monastic disciples to look upon Vivekananda as their leader. Ramakrishna's condition gradually worsened and he expired in the early morning hours of 16 August 1886 at the Cossipore garden house. According to his disciples, this was

460:</ref> According to Professor of Sanskrit Robert P. Goldman, "One of the most noteworthy and often recurring themes in the various accounts of the miraculous life of Ramakrishna is that of his constant desire to dress, behave, and experience the world as a woman."<ref>Robert P. Goldman, "Transsexualism, Gender, and Anxiety in Traditional India" ''Journal of the American Oriental Society'', Vol. 113, No. 3 (Jul. - Sep., 1993), pp. 374-401 American Oriental Society 3354: 2392: 2261: 3081: 11917: 247:

houses, doors, temples and everything else vanished altogether; as if there was nothing anywhere! And what I saw was an infinite shoreless sea of light; a sea that was consciousness. However far and in whatever direction I looked, I saw shining waves, one after another, coming towards me."<ref>{{Cite book| title=Ramakrishna and his Disciples | page=65 | first=Christopher | last=Isherwood | authorlink = Christopher Isherwood | year=1965}}</ref>

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9165: 11907: 1997: 9195: 8292: 9185: 8280: 71: 9175: 8268: 533: 658: 353:</ref> Ramakrishna regarded Sarada as the Divine Mother in person, addressing her as the ], and it was by this name that she was known to Ramakrishna's disciples. Sarada Devi outlived Ramakrishna by 34 years and played an important role in the nascent religious movement.<ref name="spivak-207">{{Harvnb|Spivak|2007|p=207}}</ref><ref name="leo_sch"/> 346:</ref> Ramakrishna regarded Sarada as the Divine Mother in person, addressing her as the ], and it was by this name that she was known to Ramakrishna's disciples. Sarada Devi outlived Ramakrishna by 34 years and played an important role in the nascent religious movement.<ref name="spivak-207">{{Harvnb|Spivak|2007|p=207}}</ref><ref name="leo_sch"/> 4179:, p. 18 "Such child marriages were still widespread in nineteenth-century India, despite vehement condemnations by both English authorities and Hindu reformers. Analogous to the Western betrothal, child marriage committed the partners to one another, with the actual of living together and assuming family responsibilities delayed until puberty." 2366:, said their prayer five times daily, and felt disinclined even to see images of the Hindu gods and goddesses, much less worship them—for the Hindu way of thinking had disappeared altogether from my mind." According to Ramakrishna, after three days of practice he had a vision of a "radiant personage with grave countenance and white beard resembling 451:</ref> According to Ramakrishna, towards the end of this ''sadhana'', he attained ''savikalpa samadhi''—vision and union with Krishna.<ref name="roy">Parama Roy, ''Indian Traffic: Identities in Question in Colonial and Post-Colonial India'' Berkeley: University of California Press, 1998 {{Page needed|date=September 2010}}</ref> 458:</ref> According to Ramakrishna, towards the end of this ''sadhana'', he attained ''savikalpa samadhi''—vision and union with Krishna.<ref name="roy">Parama Roy, ''Indian Traffic: Identities in Question in Colonial and Post-Colonial India'' Berkeley: University of California Press, 1998 {{Page needed|date=September 2010}} 3122:

In London and New York in 1896, Swami Vivekananda delivered his famous address on Ramakrishna entitled "My Master." He said of his master: "this great intellect never learnt even to write his own name, but the most brilliant graduates of our university found in him an intellectual giant." Vivekananda

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in his conversations. According to contemporary reports, Ramakrishna's linguistic style was unique, even to those who spoke Bengali. It contained obscure local words and idioms from village Bengali, interspersed with philosophical Sanskrit terms and references to the Vedas, Puranas, Tantras. For that

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Another contemporary scholar described Ramakrishna as "an illiterate priest, crude, raw, unmodern and the commonest of the common. ... He respected women, in the only way open to Indians, by calling them 'mother', and avoiding them.... He would allow non-Brahmins to be initiated. ... Yet, and this is

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Rumors spread to Kamarpukur that Ramakrishna had become unstable as a result of his spiritual practices at Dakshineswar. Ramakrishna's mother and his elder brother Rameswar decided to get Ramakrishna married, thinking that marriage would be a good steadying influence upon him—by forcing him to accept

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family. Kamarpukur was untouched by the glamour of the city and contained rice fields, tall palms, royal banyans, a few lakes, and two cremation grounds. His parents were Khudiram Chattopâdhyâya and Chandramani Devî. According to his followers, Ramakrishna's parents experienced supernatural incidents

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In the Calcutta scene of the mid to late nineteenth century, Ramakrishna was opinionated on the subject of Chakri. Chakri can be described as a type of low-paying servitude done by educated men—typically government or commerce-related clerical positions. On a basic level, Ramakrishna saw this system

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Ramakrishna visited ], the home of ] and ], the 15th-century founders of Bengali ] bhakti. According to Ramakrishna, he had an intense vision of two young boys merging into his body.<ref name="roy"/> Earlier, after his vision of Kali, he is said to have cultivated the ''Santa bhava''—the child

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life". Ramakrishna's primary biographers, describe him as talkative. According to the biographers, for hours Ramakrishna would reminisce about his own eventful spiritual life, tell tales, explain Vedantic doctrines with extremely mundane illustrations, raise questions and answer them himself, crack

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as his mother and the mother of the universe. Ramakrishna reportedly had a vision of the goddess Kali as the universal Mother, which he described as "... houses, doors, temples and everything else vanished altogether; as if there was nothing anywhere! And what I saw was an infinite shoreless sea of

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Ramakrishna's father died in 1843, after which time family responsibilities fell on his elder brother Ramkumar. This loss drew him closer to his mother, and he spent his time in household activities and daily worship of the household deities and became more involved in contemplative activities such

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in Calcutta, Tagore acknowledged Ramakrishna, whose birth centenary was being celebrated, as a great saint because “the largeness of his spirit could comprehend seemingly antagonistic modes of sadhana, and because the simplicity of his soul shames for all time the pomp and pedantry of pontiffs and

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During his last days, he was looked after by his monastic disciples and Sarada Devi. Ramakrishna was advised by the doctors to keep the strictest silence, but ignoring their advice, he incessantly conversed with visitors. According to traditional accounts, before his death, Ramakrishna transferred

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After Ramkumar's death Ramakrishna became more contemplative. He began to look upon the image of the goddess ] as his mother and the mother of the universe. Ramakrishna reportedly had a vision of the goddess Kali as the universal Mother,<ref name="Heehs 2002 430"/> which he described as "...

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Ramakrishna's teachings were imparted in rustic Bengali, using stories and parables. These teachings made a powerful impact on Calcutta's intellectuals, despite the fact that his preachings were far removed from issues of modernism or national independence. His spiritual movement indirectly aided

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Ramakrishna describes his first spiritual ecstasy at the age of six: while walking along the paddy fields, a flock of white cranes flying against a backdrop of dark thunder clouds caught his vision. He reportedly became so absorbed by this scene that he lost outward consciousness and experienced

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supported Kripal's view and argued that the Movement presents "a particular kind of explanation of Ramakrishna, that he was some kind of neo-Vedantist who taught that all religions are the same". Carl Olson argued that in his presentation of his master, Vivekananda had hid much of Ramakrishna's

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At the end of 1873 he started the practice of Christianity, when his devotee Shambu Charan Mallik read the Bible to him. Ramakrishna said that for several days he was filled with Christian thoughts and no longer thought of going to the Kali temple. Ramakrishna describes of a vision in which the

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wrote that figure of a woman stands for concepts or entities that have "little to do with women in actuality" and "the figure of woman-and-gold signified the enemy within: that part of one's own self which was susceptible to the temptations of ever-unreliable worldly success." Carl T. Jackson

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Ramakrishna was skilled with words and had an extraordinary style of preaching and instructing, which may have helped convey his ideas to even the most sceptical temple visitors. His speeches reportedly revealed a sense of joy and fun, but he was not at a loss when debating with intellectual

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jokes, sing songs, and mimic the ways of all types of worldly people, keeping the visitors enthralled. In preparation for monastic life, Ramakrishna ordered his monastic disciples to beg their food from door to door without distinction of caste. He gave them the saffron robe, the sign of the

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that the Ramakrishna Movement had manipulated Ramakrishna's biographical documents, that the Movement had published them in incomplete and bowdlerised editions (claiming among other things, hiding Ramakrishna's homoerotic tendencies), and that the Movement had suppressed Ram Chandra Datta's

2228:—vision and union with Krishna. According to Professor of Sanskrit Robert P. Goldman, "One of the most noteworthy and often recurring themes in the various accounts of the miraculous life of Ramakrishna is that of his constant desire to dress, behave, and experience the world as a woman." 2991:

is one of the main organizations founded by Swami Vivekananda in 1897. The Mission conducts extensive work in health care, disaster relief, rural management, tribal welfare, elementary and higher education. The movement is considered as one of the revitalization movements of India. Other

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saw in Ramakrishna's visions a spontaneous capacity for creative experiencing. Kakar also argued that culturally relative concepts of eroticism and gender have contributed to the Western difficulty in comprehending Ramakrishna. Kakar saw Ramakrishna's seemingly bizarre acts as part of a

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According to Professor of Sanskrit Robert P. Goldman, "One of the most noteworthy and often recurring themes in the various accounts of the miraculous life of Ramakrishna is that of his constant desire to dress, behave, and experience the world as a woman."<ref>Robert P. Goldman,

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the tragedy of the situation, with all the help of the dynamic personality of Swami Vivekananda, Paramahamsa Deb's influence has not succeeded in shaking our social foundations. A number of people have been inspired, no doubt, but the masses have not trembled in their sleep."

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to refer to the idea of sex and the idea of money as delusions which prevent people from realising God. Jeffrey Kripal translates the phrase as "lover-and-gold" and associates it with Ramakrishna's alleged disgust for women as lovers. Kripal's translation is disputed by

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Although Ramakrishna attended a village school with some regularity for 12 years, he later rejected the traditional schooling saying that he was not interested in a "bread-winning education". Kamarpukur, being a transit-point in well-established pilgrimage routes to

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and is regarded as a Bengali classic. Kripal calls it "the central text of the tradition". The text was published in five volumes from 1902 to 1932. Based on Gupta's diary notes, each of the five volumes purports to document Ramakrishna's life from 1882–1886.

2938:, his speeches cannot be literally translated into English or any other language. Scholar Amiya P. Sen argued that certain terms that Ramakrishna may have used only in a metaphysical sense are being improperly invested with new, contemporaneous meanings. 164: 63: 3219:

described the mystical states achieved by Ramakrishna and other mystics as an "'oceanic' sentiment", one which Rolland had also experienced. Rolland believed that the universal human religious emotion resembled this "oceanic sense." In his 1929 book

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under a Vaishnava guru Jatadhari. During this period, he worshipped a metal image of Ramlālā (Rama as a child) in the attitude of a mother. According to Ramakrishna, he could feel the presence of child Rama as a living God in the metal image.

1899:. He could read and write in Bengali. While the official biographies write that the name Ramakrishna was given by Mathura Biswas—chief patron at Dakshineswar Kali Temple, it has also been suggested that this name was given by his own parents. 3144:, which are unsupported by any of the source texts. Amiya Sen writes that that Vivekananda's "social service gospel" stemmed from direct inspiration from Ramakrishna and rests substantially on the "liminal quality" of the Master's message. 2920:). His teaching, "Jive daya noy, Shiv gyane jiv seba" (not kindness to living beings, but serving the living being as Shiva Himself) is considered as the inspiration for the philanthropic work carried out by his chief disciple Vivekananda. 2378:

became alive and had a vision in which Jesus merged with his body. In his own room amongst other divine pictures was one of Christ, and he burnt incense before it morning and evening. There was also a picture showing Jesus Christ saving

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community. Ramakrishna, along with his nephew Hriday, became assistants to Ramkumar, with Ramakrishna given the task of decorating the deity. When Ramkumar died in 1856, Ramakrishna took his place as the priest of the Kali temple.

2908:, on the other hand, represents higher forces of creation (e.g. spiritual virtues, selfless action, enlightening qualities, kindness, purity, love, and devotion), which elevate human beings to the higher planes of consciousness. 2419:) religious movement, based on Ramakrishna's principles—"Worship of God as Mother", "All religions as true" and "Assimilation of Hindu polytheism into Brahmoism". Keshab also publicised Ramakrishna's teachings in the journals of 11996: 2911:

Ramakrishna practised several religions, including Islam and Christianity, and taught that in spite of the differences, all religions are valid and true and they lead to the same ultimate goal—God. Ramakrishna's taught that

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writes that "it is really difficult to separate the Tantrik Ramakrishna from the Vedantic", since Vedanta and Tantra "may appear to be differ in some respects", but they also "share some important postulates between them".

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it included, childless widows, young school-boys, aged pensioners, Hindu scholars and religious figures, men betrayed by lovers, people with suicidal tendencies, small-time businessmen, and people "dreading the grind of

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represents dark forces of creation (e.g. sensual desire,selfish actions, evil passions, greed, lust and cruelty), which keep people on lower planes of consciousness. These forces are responsible for human entrapment in

3303:(1995) argued that Ramakrishna rejected Advaita Vedanta in favour of Shakti Tantra. In this psychoanalytic study of Ramakrishna's life, Kripal argued that Ramakrishna's mystical experiences were symptoms of repressed 3677:

The Bengali Renaissance had numerous facets including the spiritual (Hindu) renaissance, represented by the names of Sri Ramakrishna and Swami Vivekananda, the combination of spiritual, intellectual, and political

2457:. Newspapers reported that Ramakrishna was spreading "Love" and "Devotion" among the educated classes of Calcutta and that he had succeeded in reforming the character of some youths whose morals had been corrupt. 4345:

we know that certain Tantric practices, condemned as shockingly immoral, are aimed solely at enabling the adept to make use of the energy required for their realisation to destroy desire within himself root and

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responsibility and to keep his attention on normal affairs rather than his spiritual practices and visions. Ramakrishna himself mentioned that they could find the bride at the house of Ramchandra Mukherjee in

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By the time his bride joined him, Ramakrishna had already embraced the monastic life of a sannyasi; as a result, the marriage was never consummated. As a priest Ramakrishna performed the ritual ceremony—the

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and the object of Tantric training is to transcend the barriers between the holy and unholy as a means of achieving liberation and to see all aspects of the natural world as manifestations of the divine

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and purascarana and many other rituals designed to purify the mind and establish self-control. He later proceeded towards tantric sadhanas, which generally include a set of heterodox practices called

8487: 1706: 2557:, Hastie told his students that if they wanted to know its "real meaning", they should go to "Ramakrishna of Dakshineswar." This prompted some of his students, including Narendranath Dutta (later 8633: 3541:

In 1897 Swami Vivekananda returned to India, where he founded the Ramakrishna Mission, and influential Hindu organisation devoted to education, social welfare, and publication of religious texts.

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argue that psychoanalysis is unreliable and Ramakrishna's religious practices were in line with Bengali tradition. The application of psychoanalysis has further been disputed by Tyagananda and

3224:, Rolland distinguished between the feelings of unity and eternity which Ramakrishna experienced in his mystical states and Ramakrishna's interpretation of those feelings as the goddess Kali. 15: 8393: 2430:

Following Keshab, other Brahmos such as Vijaykrishna Goswami started to admire Ramakrishna, propagate his ideals and reorient their socio-religious outlook. Many prominent people of Calcutta—

372:"Transsexualism, Gender, and Anxiety in Traditional India" ''Journal of the American Oriental Society'', Vol. 113, No. 3 (Jul. - Sep., 1993), pp. 374-401 American Oriental Society</ref> 9012: 2025:, and it was by this name that she was known to Ramakrishna's disciples. Sarada Devi outlived Ramakrishna by 34 years and played an important role in the nascent religious movement. 2021:–where Sarada Devi was made to sit in the seat of goddess Kali, and worshiped as the Divine mother. Ramakrishna regarded Sarada as the Divine Mother in person, addressing her as the 2306:—that "Brahman alone is real, and the world is illusory; I have no separate existence; I am that Brahman alone." Under the guidance of Totapuri, Ramakrishna reportedly experienced 3523:

The first Hindu to teach in the West and founder of the Ramakrishna Mission in 1897, Swami Vivekananda, is also credited with raising Hinduism to the status of a world religion.

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founded in 1959 as a sister organization by the Ramakrishna Math and Mission. Ramakrishna is considered as an important figure in Bengali Renaissance of 19th–20th Century.

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between unlearned oral wisdom and learned literate knowledge. He argues that all of our information about Ramakrishna, a rustic near-illiterate Brahmin, comes from urban

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has argued that Vivekananda revised and mythologised Ramakrishna's image after Ramakrishna's death. In a 1997 book review of a book by Jeffrey Kripal, Malcolm McLean of

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bhakti. According to Ramakrishna, he had an intense vision of two young boys merging into his body. Earlier, after his vision of Kali, he is said to have cultivated the

3289:, analyse Ramakrishna's mysticism and religious practices using psychoanalysis, arguing that his mystical visions, refusal to comply with ritual copulation in Tantra, 9492: 2126:, a form of ritual in which the Virgin Goddess is worshiped symbolically in the form of a young girl. Under the tutelage of the Bhairavi, Ramakrishna also learnt 8368: 8386: 2439: 11932: 8358: 3119:

portrayed Ramakrishna as "a wonderful mixture of God and man" and as "...a Bhakta, a worshipper or lover of the deity, much more than a Gñânin or a knower."

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have acknowledged Ramakrishna's contribution to humanity. Ramakrishna's influence is also seen in the works of artists such as Franz Dvorak (1862–1927) and

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indescribable joy in that state. Ramakrishna reportedly had experiences of similar nature a few other times in his childhood—while worshipping the goddess

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move Goldman to relevant Vaishnava Bhakti section, this religious practice has nothing related to sexuality (for a broader discussion see RFC on talk page)

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Kelley Ann Raab (Summer, 1995). "Is There Anything Transcendent about Transcendence? A Philosophical and Psychological Study of Sri Ramakrishna".

9906: 7783: 2774:, with the financial assistance of the householder disciples. This became the first Math or monastery of the disciples who constituted the first 1988:

light; a sea that was consciousness. However far and in whatever direction I looked, I saw shining waves, one after another, coming towards me."

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Sumit Sarkar, “ 'Kaliyuga', 'Chakri' and ‘Bhakti’: Ramakrishna and His Times,” Economic and Political Weekly 27, 29 (18 July 1992): 1548–1550.

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is practised to root out the idea of sex, which is seen as an impediment in spiritual life. According to Ramakrishna, towards the end of this

10416: 9095: 8436: 9941: 9231: 8890: 9027: 8330: 2286: 1847:), said that he would be born as his son. Chandramani Devi is said to have had a vision of light entering her womb from Shiva's temple. 1678: 11880: 3623:...Bengalis played a leading role in the wider Hindu renaissance, producing what can be termed the Bengali "Neo-Vedantic renaissance" 2055:

In 1861, Ramakrishna accepted Bhairavi Brahmani, an orange-robed, middle-aged female ascetic, as a teacher. She carried with her the

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appeared, rendering my original claims of a conscious concealment untenable." The charges of censorship are disputed by Tyagananda.

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over a period of several years, which was instrumental in bringing Ramakrishna to the attention of a wider audience, especially the

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Photograph of Ramakrishna, taken on 10 December 1881 at the studio of "The Bengal Photographers" in Radhabazar, Calcutta (Kolkata).

2181:, the monkey-god, who is considered to be the ideal devotee and servant of Rama. According to Ramakrishna, towards the end of this 9168: 8895: 6080:"Scandals, cover-ups, and other imagined occurrences in the life of Ramakrishna: An examination of Jeffrey Kripal's Kali's child" 2605:

Most of Ramakrishna's prominent disciples came between 1879–1885, and were influenced by his style of preaching and instruction.

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tradition. The most widely known amongst his first spiritual teachers was an ascetic woman, called Bhairavi Brahmani skilled in

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Sharma, Arvind (1977). "Ramakrishna Paramahamsa: A Study in a Mystic's Attitudes towards Women". In Rita M. Gross (ed.).

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on the Advaita Vedanta of Gaudapada, has enabled me to appreciate more deeply the Master's universal Vedantic approach."

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embarrassing sexual oddities from the public, because he feared that Ramakrishna would be misunderstood. Tyagananda and

11991: 10766: 10749: 10053: 9575: 9037: 8271: 8240: 8073: 2442:—began visiting him during this time (1871–1885). Mozoomdar wrote the first English biography of Ramakrishna, entitled 8023: 6377:. Invading the Sacred: An Analysis of Hinduism Studies in America. Delhi, India: Rupa & Co. ISBN 978-81-291-1182-1 4238:

Leo Schneiderman (Spring, 1969). "Ramakrishna: Personality and Social Factors in the Growth of a Religious Movement".

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Postcolonial studies try to locate Ramakrishna in the historical background of Calcutta during the mid-19th Century.

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contrasted Ramakrishna's talkativeness with Buddha's legendary reticence, and compared his teaching style to that of

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Prosser, Lee. (2001) Isherwood, Bowles, Vedanta, Wicca, and Me. Writers Club: Lincoln, Nebraska. ISBN 0-595-20284-5

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with explanatory notes and critical introduction. University of Otago. Dunedin, New Zealand. September 1983. p i–iv

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After his marriage Ramakrishna returned to Calcutta and resumed the charges of the temple again, and continued his

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wrote to him that he should consider spiritual experiences, or "the oceanic feeling," in his psychological works.

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with explanatory notes and critical introduction. University of Otago. Dunedin, New Zealand. September 1983. p vi

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Williams, George M. (1989). ""Swami Vivekananda: Archetypal Hero or Doubting Saint?"". In Robert D. Baird (ed.).

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founded by a rebel group in 1929,the Ramakrishna Vivekananda Mission formed by Swami Nityananda in 1976, and the

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into a linear sequence. Malcolm Mclean and Jeffrey Kripal argue that the translation is unreliable. Philosopher

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at the house of Keshab Chandra Sen. He is seen supported by his nephew Hriday and surrounded by brahmo devotees.

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After Ramkumar's death Ramakrishna became more contemplative. He began to look upon the image of the goddess

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Sen, Amiya P. (2001). "Three essays on Sri Ramakrishna and his times". Indian Institute of Advanced Study.

2050: 1731:), was a famous mystic of 19th-century India. His religious school of thought led to the formation of the 11257: 11214: 10744: 10734: 10046: 10007: 9894: 9600: 9364: 9324: 9309: 9217: 8718: 8699: 8559: 8227: 7654: 2863: 2854:

Ramakrishna emphasised God-realisation as the supreme goal of all living beings. Ramakrishna taught that

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Totapuri stayed with Ramakrishna for nearly eleven months and instructed him further in the teachings of

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Cohen, Martin (2008). "Spiritual Improvisations: Ramakrishna, Aurobindo, and the Freedom of Tradition".

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techniques and the tantra played an important part in the initial spiritual development of Ramakrishna.

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As his name spread, an ever-shifting crowd of all classes and castes visited Ramakrishna. According to

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In the beginning of 1885 Ramakrishna suffered from clergyman's throat, which gradually developed into

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who renounced their family and became the earliest monks of the Ramakrishna order—Narendranath Dutta (

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About 1875, Keshab Chandra Sen made his acquaintance and became very interested in him (Ramakrishna).

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and paid rich tribute to Ramakrishna. During the 1937 Parliament of Religions, which was held at the

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elements. Neeval also argued that tantra played a main role in Ramakrishna's spiritual development.

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The manifold revelation of the joy of the Infinite has given form to a shrine of unity in your life

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Sil, Narasingha P. "Kali's child and Krishna's lover: An anatomy of Ramakrishna's Caritas Divina,"

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Several scholars have tried to associate Ramakrishna with a particular religious school of thought—

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where Ramakrishna lived (centre). The family shrine is on the left, birthplace temple on the right

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Bhawuk, Dharm P.S. (2003). "Culture's influence on creativity: the case of Indian spirituality".

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The Uses (and Misuses) Of Psychoanalysis in South Asian Studies: Mysticism and Child Development

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Tagore was the chief guest on the occasion of birth centenary celebration of Ramakrishna by the

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Diverse courses of worship from varied springs of fulfillment have mingled in your meditation.

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At some point in the period between his vision of Kali and his marriage, Ramakrishna practised

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Beckerlegge, Gwilym (2006). "Swami Vivekananda's Legacy of Service". Oxford University Press.

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Utsav-Celebration: Tagore’s Approach to Cultivating the Human Spirit and the Study of Religion

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Jonte-Pace, Diane Elizabeth (2003). "Freud as interpreter of religious texts and practices".

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Arindam Chakrabarti, "The Dark Mother Flying Kites: Sri Ramakrishna's Metaphysic of Morals"

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received instructions in yogic techniques which enabled him to control his spiritual energy.

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Among the Europeans who were influenced by Ramakrishna was Principal Dr. W.W. Hastie of the

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Narasingha P. Sil "Vivekānanda's Rāmakṛṣṇa: An Untold Story of Mythmaking and Propaganda"

4280: 2752:, were engaged. When his condition aggravated he was relocated to a large garden house at 2583:

Some Monastic Disciples (L to R): Trigunatitananda, Shivananda, Vivekananda, Turiyananda,

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during the 19th and 20th centuries. Many of his disciples and devotees believe he was an

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Ramakrishna's birthday is observed on Phalgun Shukla Dwitiya as per Hindu lunar calendar.

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as being unreliable in understanding Tantra and interpreting cross-cultural contexts in

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s—different attitudes that a devotee can take up to express his love for God. They are:

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Saradananda, Swami (1952). "Sri Ramakrishna The Great Master". Sri Ramakrishna Math.

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By William Barclay Parsons, Oxford University Press US, 1999 ISBN 0-19-511508-2, p 37

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The Enigma of the Oceanic Feeling: Revisioning the Psychoanalytic Theory of Mysticism

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Bhattacharyya, Haridas (1978). "Part IV: Sri Ramakrishna and Spiritual Renaissance".

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ascetic taught him non-dual meditation, and according to Ramakrishna, he experienced

1736: 1652: 1591: 1562: 1321: 993: 686: 641: 598: 572: 11413: 6152:"Christopher Isherwood: An Interview" Carolyn G. Heilbrun and Christopher Isherwood 2118:(left-hand path), which utilise as a means of liberation, activities like eating of 11813: 11676: 11646: 11636: 11631: 11528: 11513: 11159: 11055: 10889: 10709: 10680: 10619: 10557: 10421: 10265: 10205: 9936: 9819: 9590: 9585: 9289: 8982: 8877: 8812: 8782: 8694: 8529: 8522: 8201: 8151: 8138: 8098: 8078: 7470: 6475: 6165: 6091: 5965: 5712:

John Rosselli, "Sri Ramakrishna and the educated elite of late nineteenth century"

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The Bhairavi initiated Ramakrishna into Tantra. Tantrism focuses on the worship of

2074:. According to the Bhairavi, Ramakrishna was experiencing phenomena that accompany 1887: 1881: 1827: 1744: 1721: 1519: 1215: 1205: 895: 872: 795: 649: 16: 9374: 7057:

Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna

4594:. Scholars Press ( American Academy of Religion ). pp. 118–119, p.122, p.124. 3300:

Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna

2302:—renunciation of all ties to the world. Then he instructed him in the teaching of 11820: 11803: 11758: 11748: 11693: 11666: 11603: 11598: 11583: 11508: 11244: 11234: 10869: 10859: 10660: 10537: 10406: 10338: 10318: 10303: 10155: 9955: 9946: 9916: 9879: 9859: 9779: 9668: 9538: 9349: 9339: 9264: 9259: 8817: 8714: 8684: 8566: 8480: 8247: 8113: 5826:"Kali's Child: The Mystical and Erotic in the Life and Teachings of Ramakrishna." 3719:. University of Michigan: Ramakrishna Mission, Institute of Culture. p. 650. 3233: 3176: 3150: 3140:

argue that Oslon makes his "astonishing claim" based on Kripal's speculations in

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Official website of the Headquarters of Ramakrishna Math and Ramakrishna Mission

7101: 6291:"Are Dialogues Antidotes to Violence? Two Recent Examples from Hinduism Studies" 5728: 11793: 11783: 11723: 11671: 11608: 11503: 11428: 11385: 11365: 11154: 11030: 10991: 10685: 10675: 10670: 10594: 10250: 10225: 10220: 10019: 9814: 9533: 9354: 8948: 8827: 8494: 8363: 8063: 7293: 5794:

John Wolffe (2004). "The Hindu Renaissance and notions of Universal Religion".

3435: 3282: 3278: 3216: 3212: 3204: 3128: 3013: 2233: 2127: 1625: 1180: 1099: 1089: 998: 837: 7474: 6095: 5969: 5841:"Vivekananda and Ramakrisha Face to Face: An Essay on the Alterity of a Saint" 5717: 5581: 4622:

Robert P. Goldman, "Transsexualism, Gender, and Anxiety in Traditional India"

2816:. Nikhilananda's translation rearranged the scenes in the five volumes of the 2142:

The Vaishnava Bhakti traditions speak of five different moods, referred to as

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Other postcolonial studies have been done by Partha Chaterjee, Amiya P. Sen.

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came to an end when he received a command from the Mother Kali to "remain in

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Several organisations have been established in the name of Ramakrishna. The

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near Calcutta, where some of the best physicians of the time, including Dr.

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Indian Traffic: Identities in Question in Colonial and Post-Colonial India

2427:(English-educated classes of Bengal) and the Europeans residing in India. 2391: 1809:

and Christianity, and said that they all religions lead to the same God.

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nationalism, as it rejected caste distinctions and religious prejudices.

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Rolland, Romain (1929). "Ramakrishna and the Great Shepherds of India".

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was the first Western scholar to interpret Ramakrishna's worship of the

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The principal source for Ramakrishna's teaching is Mahendranath Gupta's

2312:, which is considered to be the highest state in spiritual realisation. 2009:, three miles to the north-west of Kamarpukur. The five-year-old bride, 1805:

under his guidance. Ramakrishna also practised other religions, notably

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and "the Ramakrishna Order reprinted Datta's text the very same summer

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Sarada Devi (1853–1920), wife and spiritual counterpart of Ramakrishna

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criticised his followers for "brazenly" projecting Ramakrishna as an

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as "cautionary words" instructing his disciples to conquer the "lust

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Hindu Revivalism in Bengal, 1872–1905: Some Essays in Interpretation

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devotees, "...whose texts simultaneously illuminate and transform."

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his father Khudiram had a dream in which Lord Gadadhara (a form of

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In 1998, Kripal wrote that he had "overplayed" the suppression of

3053:

where from far and near arrive salutations to which I join my own.

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The Mysterious Play of Kālī: An Interpretive Study of Rāmakrishna

6695:

The Nation and Its Fragments: Colonial and Postcolonial Histories

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wrote a poem: "To the Ramakrishna Paramahamsa Ramakrishna Deva".

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and the Calcutta middle classes: an old problematic revisited".

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Roland, Alan (2004). "Ramakrishna: Mystical, Erotic, or Both?".

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and the Calcutta middle classes: an old problematic revisited".

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Ramakrishna & Christ, the Supermystics: New Interpretations

7239:

Invading the Sacred: An Analysis of Hinduism Studies in America

7142:

Neevel, Walter G. (1976). "The Transformation of Ramakrishna".

6015:"Oceanic Feeling" by Henri Vermorel and Madeleline Vermoral in 3158: 3154: 2771: 2411:. Keshab had accepted Christianity, and had separated from the 2348: 2105: 2095: 2071: 1920: 1844: 1786: 1781: 1749: 1447: 1357: 1258: 501:

attitude – towards Kali.<ref name="neevel-bhavas_72-83"/>

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attitude – towards Kali.<ref name="neevel-bhavas_72-83"/>

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See:p.127 and "Interpretation in Cross-Cultural Contexts". In

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Neevel, Walter G (1976). "The Transformation of Ramakrishna".

3307:. Other scholars and psychoanalysts including Romain Rolland, 532: 10961: 10514: 6795: 4729: 2924: 2917: 2901: 2880:("man and gold") and Tyagananda writes that Ramakrishna used 2356: 2352: 2083: 1910: 1806: 1633: 1538: 1456: 983: 693: 7798: 6464:"The Damage of Separation: Krishna's Loves and Kali's Child" 6166:

Christopher Isherwood, James J. Berg, Chris Freeman (2001).

2595:

Mahendranath Gupta, a householder devotee and the author of

1961:, where Ramakrishna spent a major portion of his adult life. 1822:

Ramakrishna was born on 18 February 1836, in the village of

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is "spiritually authentic" and "powerful rendering of the

2702:, which was dedicated to the education and uplift of women. 2360: 2205: 2186: 2174: 2131: 2109: 1984: 1895:—a class of men in ancient India who preached and sang the 1864: 1776: 1366: 930: 7761:

Ramakrishna and Christ, or, The paradox of the incarnation

6583:

Sumit Sarkar, "Post-modernism and the Writing of History"

2355:. Ramakrishna said that he "devoutly repeated the name of 2037:. According to his official biographers, he continued his 10624: 6043:

Primitive Passions: Men, Women, and the Quest for Ecstasy

4968:. Stephen N. Hay. Columbia University Press. p. 63. 4842:"Sri Ramakrishna's Impact on Contemporary Indian Society" 3311:, Kelly Aan Raab, Somnath Bhattacharyya, J.S. Hawley and 2484:"Sri Ramakrishna's Impact on Contemporary Indian Society" 2066:

deities. She was thoroughly conversant with the texts of

1779:, which had the influence of the main strands of Bengali 6674:"Kali's Child: Psychological And Hermeneutical Problems" 6045:

By Marianna Torgovnick University of Chicago Press, 1998

5193:

Rolland, Romain (1929). "The River Re-Enters the Sea".

5169:

Rolland, Romain (1929). "The Master and his Children".

5041:. St. Louis: Vedanta Society of St. Louis. p. 163. 4966:

Sources of Indian Tradition: From the Beginning to 1800

4484:

Allport, Gordon W. (1999). "Its meaning for the West".

4326:

Holy People of the World: A Cross-cultural Encyclopedia

3733:

Cyrus R. Pangborn. "The Ramakrishna Math and Mission".

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Totapuri first guided Ramakrishna through the rites of

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