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Sri Ramakrishna Paramahamsa
Sri Ramakrishna Paramahamsa
Born	(1836-02-18)February 18, 1836 Kamarpukur, West Bengal, India
Died	16 August 1886(1886-08-16) (aged 50) Garden House in Cossipore.

Sri Ramakrishna Paramahamsa (Bangla: রামকৃষ্ণ পরমহংস Ramkrishno Pôromôhongsho) (February 18, 1836 - August 16, 1886), born Gadadhar Chattopadhyay (Bangla: গদাধর চট্টোপাধ্যায় Gôdadhor Chôţţopaddhae) was a Hindu religious teacher and an influential figure in the Bengal Renaissance of the Nineteenth century. His teachings emphasised God-realisation as the highest goal of life, love and devotion for God, the oneness of existence, and the harmony of religions. He was considered an avatar or incarnation of God by many of his disciples, and is considered as such by many of his devotees today.

Biography

In India, emphasis has historically been given to the teachings of saints; dates and details of their lives have received less attention. In the case of Ramakrishna, however, there are first-hand accounts of the details of his life. This was possible because many of his disciples were well-educated and had a strong desire to present only facts that could be verified from multiple sources. Some credit for collecting and recording such facts goes to Swami Saradananda, a disciple of Ramakrishna. He wrote a biography based on what he saw and heard directly from Ramakrishna, and on what he heard about him from people he considered to be reliable sources. In so doing he hoped to establish a factual biography to contravert the legends and stories which were growing around Ramakrishna.

The best-known record of Ramakrishna’s teachings is the Bengali Kathamrita written by Mahendranath Gupta, also known as “Sri Ma” or “M”. The Gospel of Sri Ramakrishna, Swami Nikhilananda’s English translation, is the most widely read of the English versions. In the preface to his translation, Nikhilananda states, “I have made a literal translation, omitting only a few pages of no particular interest to English-speaking readers.” Some claim, however, that Nikhilananda's omissions were quite significant and have led to Western difficulties in interpreting the Kathamrita.

Birth and Childhood

According to his biographers, Ramakrishna was born in the village of Kamarpukur, in the Hooghly district of West Bengal, into a very poor but pious brahmin family. The young Ramakrishna, known as Gadadhar, was an extremely popular figure in his village. He was considered handsome and had a natural gift for the fine arts. However, he disliked attending school, and was not interested in earning money. He loved nature and spent much time in fields and fruit orchards outside the village with his friends. He would visit with wandering monks who stopped in Kamarpukur on their way to Puri. He would serve them and listen to their religious debates with rapt attention.

Various supernatural incidents are recounted by Saradananda in connection with Ramakrishna’s birth. It is said that Kshudiram (1775–1843), Ramakrishna’s father, named him Gadadhar in response to a dream he had had in Gaya before Ramakrishna’s birth, in which Lord Gadadhara, the form of Vishnu worshipped at Gaya, appeared to him and told him he would be born as his son. Chandramani Devi (1791–1876), Ramakrishna’s mother, is said to have had a vision of light entering her womb before Ramakrishna was born. Even in his childhood, some villagers considered Ramakrishna to be an incarnation of God.

When arrangements for Gadadhar to be invested with the sacred thread were nearly complete, he declared that he would have his first alms from a certain low-caste woman of the village, as he had promised this to her. This was met with firm opposition from Gadadhar’s family, as tradition required that the first alms be received from a brahmin, but the boy was adamant that a promise made could not be broken. Finally, Ramkumar (1805–1856), his eldest brother and head of the family after the passing away of their father, gave in.

Meanwhile, the family's financial position worsened every day. Ramkumar ran a Sanskrit school in Calcutta and also served as a purohit priest in some families. About this time, a rich woman of Calcutta, Rani Rashmoni, founded a temple at Dakshineswar. She approached Ramkumar to serve as priest at the temple of Kali and Ramkumar agreed. After some persuasion, Gadadhar agreed to decorate the deity. When Ramkumar retired, Gadadhar took his place as priest.

Career as priest

When Gadadhar started worshipping the deity Bhavatarini, he began to question if he was worshipping a piece of stone or a living Goddess. If he was worshipping a living Goddess, why should she not respond to his worship? This question nagged him day and night. Then, he began to pray to Kali: "Mother, you've been gracious to many devotees in the past and have revealed yourself to them. Why would you not reveal yourself to me, also? Am I not also your son?"

He is known to have wept bitterly and sometimes even cry out loudly while worshipping. At night, he would go into a nearby jungle and spend the whole night praying. One day, the famous account goes, he was so impatient to see Mother Kali that he decided to end his life. He seized a sword hanging on the wall and was about to strike himself with it, when he is reported to have seen light issuing from the deity in waves. He is said to have been soon overwhelmed by the waves and fell unconscious on the floor.

Gadadhar, however, unsatisfied, prayed to Mother Kali for more religious experiences. He especially wanted to know the truths that other religions taught. Strangely, these teachers came to him when necessary and he is said to have reached the ultimate goals of those religions with ease. Soon word spread about this remarkable man and people of all denominations and all stations of life began to come to him.

Initiation

Ramakrishna was initiated in Advaita Vedanta by a wandering monk named Totapuri, in the city of Dakshineswar. Totapuri was "a teacher of masculine strength, a sterner mien, a gnarled physique, and a virile voice". Ramakrishna would soon affectionately address the monk as Nangta or Langta, the "Naked One". Nikhilananda interjects that this is because as a renunciate, Nangta did not wear any clothing.

I said to Totapuri in despair: "It's no good. I will never be able to lift my spirit to the unconditioned state and find myself face to face with the Atman." He replied severely: "What do you mean you can't? You must!" Looking about him, he found a shard of glass. He took it and stuck the point between my eyes saying: "Concentrate your mind on that point." The last barrier vanished and my spirit immediately precipitated itself beyond the plane of the conditioned. I lost myself in samadhi.

After the departure of Totapuri, Ramakrishna reportedly remained for six months in a state of absolute contemplation:

For six months in a stretch, I remained in that state from which ordinary men can never return; generally the body falls off, after three weeks, like a sere leaf. I was not conscious of day or night. Flies would enter my mouth and nostrils as they do a dead's body, but I did not feel them. My hair became matted with dust.

Married life

Rumors spread to Kamarpukur that Ramakrishna had gone mad as a result of his over-taxing spiritual exercises at Dakshineswar. Alarmed, neighbors advised Ramakrishna’s mother that he be persuaded to marry, so that he might be more conscious of his responsibilities to the family. Far from objecting to the marriage, he, in fact, mentioned Jayrambati, three miles to the north-west of Kamarpukur, as being the village where the bride could be found at the house of one Ramchandra Mukherjee. The five-year-old bride, Sarada, was found and the marriage was duly solemnised. Sarada was Ramakrishna’s first disciple. He attempted to teach her everything he had learned from his various gurus. She is believed to have mastered every religious secret as quickly as Ramakrishna had. Impressed by her religious potential, he began to treat her as the Universal Mother Herself and performed a puja considering Sarada as a veritable Tripura Sundari Devi.

Later life

He soon came to be known as Sri Ramakrishna Paramahansa. The name Ramakrishna is said to have been given him by Mathur Babu, the son-in-law of Rani Rasmani. Many prominent people of Calcutta like Keshab Chandra Sen, the famous Brahmo leader, Pratap Chandra Mazumdar, Shivanath Shastri and Trailokyanath Sanyal began visiting him during this time (1871-1885). He also met Swami Dayananda. Many of his intimate disciples, including Narendranath Dutta, started arriving one by one and the foundation of the future Ramakrishna Order was laid by Ramakrishna himself.

After fifteen years of teaching, in April 1885 the first symptoms of throat cancer appeared and in the beginning of September 1885 he was moved to Shyampukur. But the illness showed signs of aggravation and he was moved to a large garden house at Cossipore on December 11, 1885 on the advice of Dr. Sarkar, who was treating him. On August 15, 1886 his health deteriorated, and at 01:02 a.m. on the 16th he attained mahasamadhi. At noon, Dr. Sarkar pronounced that life had departed not more than half an hour before. He left behind a devoted band of 16 young disciples headed by Swami Vivekananda.

Teachings

God-realisation

The key concepts in Ramakrishna’s teachings were the oneness of existence; the divinity of all living beings; the unity of God and the harmony of religions; that the primal bondage in human life is lust and greed (kamini and kanchana in Bengali).

Ramakrishna emphasised that God-realisation is the supreme goal of all living beings. Religion, for him, was merely a means for the achievement of this goal. Ramakrishna’s mystical realisation, classified by Hindu tradition as nirvikalpa samadhi (literally, "involuntary meditation", thought to be absorption in the all-encompassing Consciousness), led him to know that the various religions are different ways to reach The Absolute, and that the Ultimate Reality could never be expressed in human terms. This is in agreement with the proclamation in the Rig Veda that "Truth is one but sages call it by many names."As a consequence of this view, Ramakrishna actually spent periods of his life practising the teachings of Yogic, Tantric, Sakta and Vaishnava sects of Hinduism. Some of his biographers state that he also practised Islam and Christianity for a brief period, though a few doubt the claim.

Avidyamaya and vidyamaya

Devotees believe that Ramakrishna’s realisation of nirvikalpa samadhi also led him to an understanding of the two sides of maya, or illusion, to which he referred as Avidyamaya and vidyamaya. He explained that avidyamaya represents dark forces (e.g. sensual desire, evil passions, greed, lust and cruelty), which keep the world-system on lower planes of consciousness. These forces are responsible for human entrapment in the cycle of birth and death, and they must be fought and vanquished. Vidyamaya, on the other hand, represents higher forces (e.g. spiritual virtues, enlightening qualities, kindness, purity, love, and devotion), which elevate human beings to the higher planes of consciousness. With the help of vidyamaya, he said that devotees could rid themselves of avidyamaya and achieve the ultimate goal of becoming mayatita - that is, free from maya.

Harmony of Religions

Harmony of religions is one of Ramakrishna's most important teachings. He recognised differences among religions but realised that in spite of these differences, all religions lead to the same ultimate goal, and hence they are all valid and true. Regarding this, the distinguished British historian Arnold J. Toynbee has written: “… Mahatma Gandhi’s principle of non-violence and Sri Ramakrishna’s testimony to the harmony of religions: here we have the attitude and the spirit that can make it possible for the human race to grow together into a single family – and in the Atomic Age, this is the only alternative to destroying ourselves.”

Other teachings

Ramakrishna’s proclamation of jatra jiv tatra Shiv (wherever there is a living being, there is Shiva) stemmed from his Advaitic perception of Reality. This would lead him teach his disciples, "Jive daya noy, Shiv gyane jiv seba" (not kindness to living beings, but serving the living being as Shiva Himself). This view differs considerably from what Ramakrishna’s followers call the "sentimental pantheism" of, for example, Francis of Assisi.

Ramakrishna, though not formally trained as a philosopher, had an intuitive grasp of complex philosophical concepts. According to him brahmanda, the visible universe and many other universes, are mere bubbles emerging out of Brahman, the supreme ocean of intelligence .

Like Adi Sankara had done more than a thousand years earlier, Ramakrishna Paramahamsa revitalised Hinduism which had been fraught with excessive ritualism and superstition in the Nineteenth century and helped it become better-equipped to respond to challenges from Islam, Christianity and the dawn of the modern era. However, unlike Adi Sankara, Ramakrishna developed ideas about the post-samadhi descent of consciousness into the phenomenal world, which he went on to term "vignana". While he asserted the supreme validity of Advaita Vedanta, he also proclaimed that he accepts both the Nitya (or the eternal substance) and the Leela (literally, "play", indicating the dynamic phenomenal reality) as aspects of Brahman.

The idea of the descent of consciousness shows the influence of the Bhakti movement and certain sub-schools of Shaktism on Ramakrishna’s thought. The idea would later influence Aurobindo's views about the Divine Life on Earth.

Ramakrishna’s impact

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Born as he was during a social upheaval in Bengal in particular and India in general, Ramakrishna and his movement were an important part of the direction that Hinduism and Indian nationalism took in the coming years.

On Hinduism

His career was an important part of the renaissance that Bengal, and later India, experienced in the 19th century. Hinduism faced a huge intellectual challenge in the 19th century, from Westerners and Indians alike. The Hindu practice of 'idol worship' came under intense pressure specially in Bengal, then the center of British India, and was declared intellectually unsustainable by some intellectuals. Response to this was varied, ranging from the Young Bengal movement that denounced Hinduism and embraced Christianity or atheism, to the Brahmo movement that retained primacy of Hinduism but gave up idol worship, and to the staunch Hindu nationalism of Bankim Chandra Chattopadhyay. Ramakrishna’s influence was crucial in this period for a Hindu revival of a more traditional kind, and can be compared to that of Chaitanya's contribution centuries earlier, when Hinduism in Bengal was under similar pressure from the growing power of Islam.

Among his contributions is a strong affirmation of the presence of the divine in an idol. To the many that revered him, this reinforced centuries-old traditions that were in the spotlight at the time. Ramakrishna also advocated an inclusive version of the religion, declaring Joto mot toto path (meaning As many faiths, so many paths). He was given a name that is clearly Vaishnavite (Rama and Krishna are both incarnations of Vishnu), but was a devotee of Kali, the mother goddess, and known to have followed various other religious paths including Tantrism and even Christianity and Islam.

On Indian Nationalism

Ramakrishna’s impact on the growing Indian nationalism was, if more indirect, nevertheless quite notable. A large number of intellectuals of that age had regular communication with him and respected him, though not all of them necessarily agreed with him on religious matters. Numerous members of the Brahmo Samaj respected him. Though some of them embraced his form of Hinduism, the fact that many others didn't shows that they detected in him a possibility for a strong national identity in the face of a colonial adversary that was intellectually undermining the Indian civilisation. As Amaury de Riencourt states,"The greatest leaders of the early twentieth century, whatever their walk of life -- Rabindranath Tagore, the prince of poets; Aurobindo Ghosh, the greatest mystic-philosopher; Mahatma Gandhi, who eventually shook the Anglo-Indian Empire to destruction-- all acknowledged their over-riding debt to both the Swan and the Eagle, to Ramakrishna who stirred the heart of India, and to Vivekananda who awakened its soul." This is particularly evident in Ramakrishna’s development of the Mother-symbolism and its eventual role in defining the incipient Indian nationalism. A similar statement could be made about the fact that Ishwar Chandra Vidyasagar and Ramakrishna held each other in high esteem, in spite of the fact that the first was a declared atheist.

Vivekananda, Ramakrishna Math and the Ramakrishna Mission

Vivekananda, Ramakrishna’s most illustrious disciple, is considered by some to be one of his most important legacies. Vivekananda spread the message of Ramakrishna across the world. He also helped introduce Hinduism to the west. He founded two organisations based on the teachings of Ramakrishna. One was Ramakrishna Mission, which is designed to spread the word of Ramakrishna. Vivekananda also designed its emblem. Ramakrishna Math was created as a monastic order based on Ramakrishna’s teachings.

The Ramakrishna Mission went to the courts in the 1980s in order to have their organisation and movement declared as a non-Hindu minority religion. Their case, originally accepted by the Calcutta High Court, was eventually dismissed by the Supreme Court in 1995.

Legacy

It could be argued that Ramakrishna’s vision of Hinduism, and its popularisation by Western converts like Christopher Isherwood, have largely coloured Western notions of what Hinduism is. Some, like Andrew Harvey and Ken Wilber, see the beginning of a new planetary consciousness with Ramakrishna’s life.

Many great thinkers of the world have acknowledged Ramakrishna's contribution to humanity. Max Müller, who was inspired by Ramakrishna, said:

Sri Ramakrishna was a living illustration of the truth that Vedanta, when properly realised, can become a practical rule of life... the Vedanta philosophy is the very marrow running through all the bones of Ramakrishna’s doctrine.

Leo Tolstoy saw similarities between his and Ramakrishna's thoughts. He described him as a "remarkable sage". Romain Rolland considered Ramakrishna to be the "consummation of two thousand years of the spiritual life of three hundred million people." He said:

Allowing for differences of country and of time, Ramakrishna is the younger brother of Christ.

Mohandas Gandhi wrote:

Ramakrishna's life enables us to see God face to face. He was a living embodiment of godliness."

Sri Aurobindo considered Ramakrishna to be an Incarnation, or Avatar, of God on par with Gautama Buddha. He wrote:

When scepticism had reached its height, the time had come for spirituality to assert itself and establish the reality of the world as a manifestation of the spirit, the secret of the confusion created by the senses, the magnificent possibilities of man and the ineffable beatitude of God. This is the work whose consummation Sri Ramakrishna came to begin and all the development of the previous two thousand years and more since Buddha appeared has been a preparation for the harmonisation of spiritual teaching and experience by the Avatar of Dakshineshwar.

Jawaharlal Nehru described Ramakrishna as "one of the great rishis of India, who had come to draw our attention to the higher things of life and of the spirit." Subhas Chandra Bose was also influenced by Ramakrishna. He said:

The effectiveness of Ramakrishna's appeal lay in the fact that he had practised what he preached and that... he had reached the acme of spiritual progress.

Christopher Isherwood considered Ramakrishna to be an Incarnation of God.

Contemporary reception

In 1991, historian Narasingha Sil wrote an account of Ramakrishna that suggests that Ramakrishna's mystical experiences were pathological and originated from alleged childhood sexual trauma.Other scholars, most notably psychologist Sudhir Kakar, judged Sil's study to be simplistic and misleading. Sil's theory has also been viewed as reductive by William B. Parsons, who has called for an increased empathetic dialogue between the classical/adaptive/transformative schools and the mystical traditions for an enhanced understanding of Ramakrishna's life and experiences.

Sudhir Kakar

In 1991, Kakar wrote "The Analyst and the Mystic." Gerald James Larson, writing in the Journal of the American Academy of Religion, decribed it thus:

Indeed, Sudhir Kakar...indicates that there would be little doubt that from a psychoanalytic point of view Ramakrishna could be diagnosed as a secondary transsexual.

Kakar sought a meta-psychological non-pathological explanation that connects Ramakrishna's mystical transformation with creativity. Kakar also argues that culturally relative concepts of eroticism and gender have contributed to the Western difficulty in comprehending Ramakrishna.

Kali's Child

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In 1995, religious scholar Jeffrey Kripal's book Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna, a psychoanalytic study of Ramakrishna, was published. It won the American Academy of Religion's History of Religions Prize for the Best First Book of 1995, but created controversy in India when Narasingha Sil accused Kripal of shoddy scholarship, and described Kali's Child as "plain shit". Kripal adopted a Freudian approach to uncover the connections between Tantric and psychoanalytic hermeneutical traditions. The book theorises upon an alleged homoerotic strain in Ramakrishna's life, practice, and teachings. Kali's Child's primary thesis is that a great deal of Ramakrishna's mystical experiences were generated by the lingering results of childhood traumas, and sublimated homoerotic and pedophiliac passions. Kripal argues that "Ramakrishna’s mystical experiences...were in actual fact profoundly, provocatively, scandalously erotic." Kripal argues that the Ramakrishna Mission has suppressed biographical material relating to Ramakrishna's erotic life, including Ram Chandra Datta's Jivanavrttanta, and an 850-page diary by Mahendranath Gupta.

Kali's Child received both positive and negative reviews in major academic journals of religion. John Hawley wrote that "Kripal offers ample proof that Ramakrishna...had a very significantly homosexual side. Hugh Urban wrote, "Kripal's book penetrates the layers of pious obfuscation and reverential distortion surrounding Ramakrishna, to recover the original Bengali texts...which had been mistranslated and censored by later disciples. Malcolm McLean supported Kripal by stating that, "This analysis will be controversial particularly among the followers of Ramakrishna, who have sought over the years to deny, or at least to downplay, the Tantric elements. But Kripal's treatment of it is very thorough, his case is very well documented, and I find his argument convincing. William Radice wrote that " homosexual leanings and his horror of women as lovers should not be the issue: there was plenty of evidence before the exposure of the guhya katha.

Narasingha Sil, mentioned above, wrote that in order to prove his theory, Kripal "manufactures evidence by distorting the meaning of sources." Among western scholars, Huston Smith derided Kripal's work as "colonialism updated"; Gerald James Larson, while noting that Ramakrishna's "polymorphic sexuality" had been well-known since 1942, wrote that "none of the evidence cited in the book supports a cause-effect relation between the erotic and the mystical (or the religious)...." Kripal's psychology credentials and his use of psychological analysis was questioned by Somnath Bhattacharyya, a practicing psychoanalyst who has taught at Calcutta University. Ramaswamy and de Nicolas assert that the American Academy of Religion, formerly the National Association of Biblical Instructors, does not have a well-informed understanding of Hinduism. Kripal responded to criticisms of his book in a new introduction to the second edition of Kali's Child, and in postings to his website. Ramaswamy and de Nicolas argue that the errors in translation continued into the second edition.

Other responses

In 2003, Sudhir Kakar wrote a novel, Ecstacy, in which an aspiring sadhu endures sexual molestation as a child, and has a feminine appearance and ambiguous sexuality. According to the author, the characters were based on Ramakrishna and Vivekananda.

In 2006, composer Philip Glass wrote The Passion of Ramakrishna, a choral work. It premiered on September 16, 2006 at the Orange County Performing Arts Center in Costa Mesa, California, performed by Orange County’s Pacific Symphony Orchestra conducted by Carl St. Clair with the Pacific Chorale directed by John Alexander.

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39. "...in one Calcutta newspaper, The Statesman, Narasingha Sil recently decried Kripal as a shoddy scholar with a perverse imagination who has thoughtlessly "ransacked" another culture and produced a work which is, in short, "plain shit" (January 31, 1997)..."Urban, Hugh (Apr., 1998). "Kālī's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna". The Journal of Religion. Vol. 78, No. 2: pp. 318-320. Retrieved 2008-03-18. {{cite journal}}: |pages= has extra text (help); |volume= has extra text (help); Check date values in: |date= (help)
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41. Kali's Child, 9
42. Kali's Child, 311
43. John Stratton Hawley, History of Religions, Vol. 37, No. 4. (May, 1998), pp. 401-404. http://links.jstor.org/sici?sici=0018-2710%28199805%2937%3A4%3C401%3AKCTMAT%3E2.0.CO%3B2-9
44. Hugh B. Urban The Journal of Religion, Vol. 78, No. 2. (Apr., 1998), pp. 318-320. http://links.jstor.org/sici?sici=0022-4189%28199804%2978%3A2%3C318%3AKCTMAT%3E2.0.CO%3B2-G
45. Malcolm McLean Journal of the American Oriental Society, Vol. 117, No. 3. (Jul. - Sep., 1997), pp. 571-572. http://links.jstor.org/sici?sici=0003-0279%28199707%2F09%29117%3A3%3C571%3AKCTMAE%3E2.0.CO%3B2-T
46. William Radice Bulletin of the School of Oriental and African Studies, University of London, Vol. 61, No. 1. (1998), pp. 160-161. http://links.jstor.org/sici?sici=0041-977X%281998%2961%3A1%3C160%3AKCTMAT%3E2.0.CO%3B2-U
47. Sil, Narasingha (November 1997). "Is Ramakrishna a Vedantin, a Tantrika or a Vaishnava? An examination". Asian Studies Review. Volume 21, Issue 2 & 3: 212–224. {{cite journal}}: |volume= has extra text (help)
48. Urban, Hugh (Apr., 1998). "Kālī's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna". The Journal of Religion. Vol. 78, No. 2: pp. 318-320. Retrieved 2008-03-18. {{cite journal}}: |pages= has extra text (help); |volume= has extra text (help); Check date values in: |date= (help)
49. Smith, Huston (Spring 2001). "Letters to the Editor". Harvard Divinity Bulletin. 30/1: Letters.
50. "Moreover, from the time (1942) of the publication of Swami Nikhilananda's English translation and version of Mahendra Nath Gupta's Bengali Sri-Ramakrsnakathnmrta entitled The Gospel of Sri Ramakrishna, the eccentric sexual fantasies and practices of Ramakrishna have been well-known, including transvestitism, transsexuality (longings to become a girl widow), oral and anal sexual fantasies (both heterosexual and homosexual), castration fantasies of one kind or another, and what psychoanalysis generally refers to as the "polymorphous sexuality" characteristic of the earliest stages of human development. None of this has been much of a 'secret.'"Larson, Gerald James (Autumn 1997). "Polymorphic Sexuality, Homoeroticism, and the Study of Religion". Journal of the American Academy of Religion. 65/3: 661–662.
51. Larson, Gerald James (Autumn 1997). "Polymorphic Sexuality, Homoeroticism, and the Study of Religion". Journal of the American Academy of Religion. 65/3: 665–665.
52. Bhattacharyya, Professor Somnath. "Kali's Child: Psychological And Hermeneutical Problems". Infinity Foundation. Retrieved 2008-03-15.
53. Ramaswamy, Krishnan (2007). Invading the Sacred. Delhi, India: Rupa & Co. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help) p. 23
54. Kali's Child
55. One example: "In the first edition of his book, Kali's Child, Kripal translates the Bengali word for lap, kol, as meaning 'on the genitals'. In the second edition, he changes it somewhat, "It is clear that Ramakrishna saw 'the lap' as normally defiled sexual space."...In Indian culture—and Bengali culture in particular—the lap has an extremely positive and warm maternal association." Ramaswamy, Krishnan (2007). Invading the Sacred. Delhi, India: Rupa & Co. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help) p. 32
56. "The characters are modelled on Ramakrishna and Vivekananda." The Rediff Interview/Psychoanalyst Sudhir Kakar Date accessed: 1 April 2008
57. Philipglass.com

Further reading

• Bhattacharyya, Professor Somnath. "Kali's Child: Psychological And Hermeneutical Problems". Infinity Foundation. Retrieved 2008-03-15.
• Chetanananda, Swami (1990). Ramakrishna As We Saw Him. St. Louis: Vedanta Society of St Louis. ISBN 978-0916356644.
• Gupta, Mahendranath (1985). The Gospel of Sri Ramakrishna. Ramakrishna-Vivekananda Center. ISBN 978-0911206012. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Hixon, Lex. Great Swan: Meetings With Ramakrishna. Burdett, N.Y: Larson Publications. ISBN 0-943914-80-9.
• Paul Hourihan. Ramakrishna & Christ, the Supermystics: New Interpretations. Vedantic Shores Press. ISBN 1-931816-00-X.
• Isherwood, Christopher. Ramakrishna and His Disciples. Hollywood, Calif: Vedanta Press. ISBN 0-87481-037-X.
• Kripal, Jeffrey J. (1994). "Kālī's Tongue and Ramakrishna: 'Biting the Tongue' of the Tantric Tradition". University of Chicago Press. Retrieved 2007-07-10.
• Jeffrey J. Kripal (1995). Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna. University of Chicago Press.
• Max Muller. Ramakrishna: His Life and Sayings. Advaita Ashrama. ISBN 81-7505-060-8.
• Rajagopalachari, Chakravarti (1973). Sri Ramakrishna Upanishad. Vedanta Press. ASIN B0007J1DQ4.
• Ramaswamy, Krishnan (2007). Invading the Sacred: An Analysis of Hinduism Studies in America. Delhi, India: Rupa & Co. ISBN 978-8129111821. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Rolland, Romain (1929). Life of Ramakrishna. Vedanta Press. ISBN 978-8185301440.
• Saradananda, Swami (2003). Sri Ramakrishna and His Divine Play. St. Louis: Vedanta Society. ISBN 978-0916356811. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Saradananda, Swami (1952). Sri Ramakrishna The Great Master. Sri Ramakrishna Math. ASIN B000LPWMJQ. {{cite book}}: Unknown parameter |coauthors= ignored (|author= suggested) (help)
• Satyananda Saraswati. Ramakrishna: The Nectar of Eternal Bliss. Devi Mandir Publications. ISBN 1-877795-66-6.
• Torwesten, Hans (1999). Ramakrishna and Christ, or, The paradox of the incarnation. The Ramakrishna Mission Institute of Culture. ISBN 978-8185843971.
• Ananyananda, Swami (1981). Ramakrishna: a biography in pictures. Advaita Ashrama, Calcutta. ISBN 978-8185843971.
• Tyagananda, Swami. "Kali's Child Revisited or Didn't Anyone Check the Documentation?". Infinity Foundation. Retrieved 2008-03-15.
• Tyagananda, Swami (2001-11-17). "Reflections on Hindu Studies vis-á-vis Hindu Practice". Defamation/Anti-Defamation: Hindus in Dialogue with the Western Academy. Barnard College, Columbia University. Retrieved 2008-03-17.

External links

• Ramakrishna, His Life and Sayings by Max Müller
• My Master- from Vivekananda's 1896 Lectures on Ramakrishna
• Ramakrishna Kathamrita literally, The Nectar of Ramakrishna’s Words
• Works of Ramakrishna and Swami Vivekananda
• Was Ramakrishna a Hindu? Article by Dr. Koenraad Elst
• Official website of the Headquarters of Ramakrishna Math and Ramakrishna Mission
• Direct Disciples of Sri Ramakrishna
• Main page of Ramakrishna Math, Chennai

• Articles needing more viewpoints from March 2008
• Misplaced Pages neutral point of view disputes from March 2008
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