Ramakrishna at Dakshineswar
18 February 1836
Kamarpukur, Bengal Presidency, British India
(now in West Bengal, India)
|Died||16 August 1886
Calcutta, Bengal Presidency, British India
(now Kolkata, West Bengal, India)
|Prominent Disciple(s)||Swami Vivekananda|
|Quotation||He is born in vain, who having attained the human birth, so difficult to get, does not attempt to realise God in this very life.|
|** Ramakrishna's birthday is observed on Phalgun Shukla Dwitiya as per Hindu lunar calendar.|
|Part of a series on|
|Part of a series on|
Ramakrishna ( Ramkṛiṣṇo Pôromôhongśo (help·info)) (18 February 1836 – 16 August 1886), born Gadadhar Chattopadhyay1 (Gôdadhor Chôṭṭopaddhae), was a famous mystic of 19th-century India.2 His religious school of thought led to the formation of the Ramakrishna Mission by his chief disciple Swami Vivekananda345 He is also referred to as "Paramahamsa" by his devotees, as such he is popularly known as Ramakrishna Paramahamsa.
Ramakrishna was born in a poor Brahmin Vaishnava family in rural Bengal. He became a priest of the Dakshineswar Kali Temple, dedicated to the goddess Kali, which had the influence of the main strands of Bengali bhakti tradition.1 The most widely known amongst his first spiritual teachers was an ascetic woman, called Bhairavi Brahmani, who was skilled in Tantra and Vaishnava bhakti.6 Later an Advaita Vedantin ascetic taught him non-dual meditation, and according to Ramakrishna, he experienced nirvikalpa samadhi under his guidance. Ramakrishna also practised other religions, notably Islam and Christianity, and said that all religions lead to the same God.1
- 1 Biography
- 1.1 Birth and childhood
- 1.2 Priest at Dakshineswar Kali Temple
- 1.3 Marriage
- 1.4 Religious practices and teachers
- 1.5 Arrival of followers
- 1.6 Last days
- 1.7 Biographical sources
- 2 Teachings
- 3 Reception and legacy
- 4 Views and studies
- 5 References
- 6 Further reading
- 7 External links
Ramakrishna was born on 18 February 1836, in the village of Kamarpukur, in the Hooghly district of West Bengal, into a very poor but pious, orthodox brahmin family.7 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 Chattopadhyay and Chandramani Devi. According to his followers, Ramakrishna's parents experienced supernatural incidents and visions before his birth. In Gaya his father Khudiram had a dream in which Lord Gadadhara (a form of Vishnu), 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.89
Although Ramakrishna attended a village school with some regularity for 12 years,10 he later rejected the traditional schooling saying that he was not interested in a "bread-winning education". 11 Kamarpukur, being a transit-point in well-established pilgrimage routes to Puri, brought him into contact with renunciates and holy men.12 He became well-versed in the Puranas, the Ramayana, the Mahabharata, and the Bhagavata Purana, hearing them from wandering monks and the Kathaks—a class of men in ancient India who preached and sang the Purāṇas. He could read and write in Bengali.13 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.
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 indescribable joy in that state.1415 Ramakrishna reportedly had experiences of similar nature a few other times in his childhood—while worshipping the goddess Vishalakshi, and portraying god Shiva in a drama during Shivaratri festival. From his 10th or 11th year on, the trances became common, and by the final years of his life, Ramakrishna's samādhi periods occurred almost daily.15
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 as reading the sacred epics. When Ramakrishna was in his teens, the family's financial position worsened. Ramkumar started a Sanskrit school in Calcutta and also served as a priest. Ramakrishna moved to Calcutta in 1852 with Ramkumar to assist in the priestly work.16
In 1855 Ramkumar was appointed as the priest of Dakshineswar Kali Temple, built by Rani Rashmoni—a rich woman of Calcutta who belonged to the kaivarta community.17 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.18
After Ramkumar's death Ramakrishna became more contemplative. He began to look upon the image of the goddess Kali 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 light; a sea that was consciousness. However far and in whatever direction I looked, I saw shining waves, one after another, coming towards me."19
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 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 Jayrambati, three miles to the north-west of Kamarpukur. The five-year-old bride, Saradamani Mukhopadhyaya (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.20They 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 18.21
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 Shodashi Puja–where Sarada Devi was made to sit in the seat of goddess Kali, and worshiped as the Divine mother.22 Ramakrishna regarded Sarada as the Divine Mother in person, addressing her as the Holy Mother, 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.2324
After his marriage Ramakrishna returned to Calcutta and resumed the charges of the temple again, and continued his sadhana. According to his official biographers, he continued his sadhana under teachers of Tantra, Vedanta and Vaishnava.
In 1861, Ramakrishna accepted Bhairavi Brahmani, an orange-robed, middle-aged female ascetic, as a teacher. She carried with her the Raghuvir Shila, a stone icon representing Ram and all Vaishnava deities.6 She was thoroughly conversant with the texts of Gaudiya Vaishnavism and practised Tantra.6 According to the Bhairavi, Ramakrishna was experiencing phenomena that accompany mahabhava—the supreme attitude of loving devotion towards the divine25–and quoting from the bhakti shastras, she said that other religious figures like Radha and Chaitanya had similar experiences.26
The Bhairavi initiated Ramakrishna into Tantra. Tantrism focuses on the worship of shakti 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 shakti.2728 Under her guidance, Ramakrishna went through sixty four major tantric sadhanas which were completed in 1863.29 He began with mantra rituals such as japa 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 vamachara (left-hand path), which utilise as a means of liberation, activities like eating of parched grain, fish and meat along with drinking of wine and sexual intercourse.25 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.25 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.3031 The Bhairavi also taught Ramakrishna the kumari-puja, 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 Kundalini Yoga.25 The Bhairavi, with the yogic techniques and the tantra played an important part in the initial spiritual development of Ramakrishna.132
The Vaishnava Bhakti traditions speak of five different moods,33 referred to as bhāvas—different attitudes that a devotee can take up to express his love for God. They are: śānta, the “peaceful attitude”; dāsya, the attitude of a servant; sakhya, the attitude of a friend; vātsalya, the attitude of a mother toward her child; and madhura, the attitude of a woman towards her lover.3435
At some point in the period between his vision of Kali and his marriage, Ramakrishna practised dāsya bhāva, during which he worshiped Rama with the attitude of Hanuman, the monkey-god, who is considered to be the ideal devotee and servant of Rama. According to Ramakrishna, towards the end of this sadhana, he had a vision of Sita, the consort of Rama, merging into his body.3436
In 1864, Ramakrishna practised vātsalya bhāva under a Vaishnava guru Jatadhari.37 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.3839
Ramakrishna later engaged in the practice of madhura bhāva— the attitude of the Gopis and Radha towards Krishna.34 During the practise of this bhava, Ramakrishna dressed himself in women's attire for several days and regarded himself as one of the Gopis of Vrindavan. According to Sri Ramakrishna, madhura bhava is practised to root out the idea of sex, which is seen as an impediment in spiritual life.40 According to Ramakrishna, towards the end of this sadhana, he attained savikalpa samadhi—vision and union with Krishna.41 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."42 Goldman continues, "Ramakrishna's powerfully ambivalent attitude toward women, expressed both in his phobic flight from them and his counter-phobic flight to become one, at least to the extent of protective mimicry, is in a way paradigmatic of the interplay of desire and the anxiety generated by that desire which underlies much of the mythic and cultic material under discussion".42
Ramakrishna visited Nadia, the home of Lord Sri Chaitanya Mahaprabhu and Sri Nityananda Prabhu, the 15th-century founders of Bengali Gaudiya Vaishnava bhakti. According to Ramakrishna, he had an intense vision of two young boys merging into his body.41 Earlier, after his vision of Kali, he is said to have cultivated the Santa bhava—the child attitude – towards Kali.34
Totapuri first guided Ramakrishna through the rites of sannyasa—renunciation of all ties to the world. Then he instructed him in the teaching of advaita—that "Brahman alone is real, and the world is illusory; I have no separate existence; I am that Brahman alone."45 Under the guidance of Totapuri, Ramakrishna reportedly experienced nirvikalpa samadhi, which is considered to be the highest state in spiritual realisation.46
Totapuri stayed with Ramakrishna for nearly eleven months and instructed him further in the teachings of advaita. Ramakrishna said that this period of nirvikalpa samadhi came to an end when he received a command from the Mother Kali to "remain in Bhavamukha; for the enlightenment of the people". Bhavamukha being a state of existence intermediate between samādhi and normal consciousness.47
In 1866, Govinda Roy, a Hindu guru who practised Sufism, initiated Ramakrishna into Islam. Ramakrishna said that he "devoutly repeated the name of Allah, wore a cloth like the Arab Moslems, 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."48 According to Ramakrishna, after three days of practice he had a vision of a "radiant personage with grave countenance and white beard resembling the Prophet and merging with his body".49
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 picture of Madonna and Child Jesus 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 St Peter from drowning in the water.4150
In 1875, Ramakrishna met the influential Brahmo Samaj leader Keshab Chandra Sen.5152 Keshab had accepted Christianity, and had separated from the Adi Brahmo Samaj. Formerly, Keshab had rejected idolatry, but under the influence of Ramakrishna he accepted Hindu polytheism and established the "New Dispensation" (Nava Vidhan) religious movement, based on Ramakrishna's principles—"Worship of God as Mother", "All religions as true" and "Assimilation of Hindu polytheism into Brahmoism".53 Keshab also publicised Ramakrishna's teachings in the journals of New Dispensation over a period of several years,54 which was instrumental in bringing Ramakrishna to the attention of a wider audience, especially the Bhadralok (English-educated classes of Bengal) and the Europeans residing in India.5556
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—Pratap Chandra Mazumdar, Shivanath Shastri and Trailokyanath Sanyal—began visiting him during this time (1871–1885). Mazumdar wrote the first English biography of Ramakrishna, entitled The Hindu Saint in the Theistic Quarterly Review (1879), which played a vital role in introducing Ramakrishna to Westerners like the German indologist Max Müller.54 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.54
Ramakrishna also had interactions with Debendranath Tagore, the father of Rabindranath Tagore, and Ishwar Chandra Vidyasagar, a renowned social worker. He had also met Swami Dayananda.51 Ramakrishna is considered as one of the main contributors to the Bengali Renaissance.
Among the Europeans who were influenced by Ramakrishna was Principal Dr. W.W. Hastie of the Scottish Church College, Calcutta. In the course of explaining the word trance in the poem The Excursion by William Wordsworth, 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 Swami Vivekananda), to visit Ramakrishna.
Most of Ramakrishna's prominent disciples came between 1879–1885, and were influenced by his style of preaching and instruction.24
His chief disciples consisted of:39
- Grihastas or The householders—Mahendranath Gupta, Girish Chandra Ghosh, Mahendra Lal Sarkar, Akshay Kumar Sen and others.
- Monastic disciples who renounced their family and became the earliest monks of the Ramakrishna order—Narendranath Dutta (Swami Vivekananda), Rakhal Chandra Ghosh (Swami Brahmananda), Kaliprasad Chandra (Swami Abhedananda), Taraknath Ghoshal (Swami Shivananda), Sashibhushan Chakravarty (Swami Ramakrishnananda), Saratchandra Chakravarty (Swami Saradananda), Tulasi Charan Dutta (Swami Nirmalananda), Gangadhar Ghatak (Swami Akhandananda), Hari Prasana (Swami Vijnanananda) and others.
- A small group of women disciples including Gauri Ma and Yogin Ma. A few of them were initiated into sanyasa through mantra deeksha. Among the women, Ramakrishna emphasised service to other women rather than tapasya (practice of austerities).57 Gauri Ma founded the Saradesvari Ashrama at Barrackpur, which was dedicated to the education and uplift of women.58
As his name spread, an ever-shifting crowd of all classes and castes visited Ramakrishna. According to Kathamrita 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 samsaric life".59 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 jokes, sing songs, and mimic the ways of all types of worldly people, keeping the visitors enthralled.6061 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 Sanyasi, and initiated them with Mantra Deeksha.61
In the beginning of 1885 Ramakrishna suffered from clergyman's throat, which gradually developed into throat cancer. He was moved to Shyampukur near Calcutta, where some of the best physicians of the time, including Dr. Mahendralal Sarkar, were engaged. When his condition aggravated he was relocated to a large garden house at Cossipore on 11 December 1885.62
During his last days, he 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.55 According to traditional accounts, before his death, Ramakrishna transferred his spiritual powers to Vivekananda62 and reassured Vivekananda of his avataric status.6263 Ramakrishna asked Vivekananda to look after the welfare of the disciples, saying, "keep my boys together"64 and asked him to "teach them".64 Ramakrishna also asked other monastic disciples to look upon Vivekananda as their leader.62 Ramakrishna's condition gradually worsened and he passed away in the early morning hours of 16 August 1886 at the Cossipore garden house. According to his disciples, this was mahasamadhi.62 After the death of their master, the monastic disciples led by Vivekananda formed a fellowship at a half-ruined house at Baranagar near the river Ganges, with the financial assistance of the householder disciples. This became the first Math or monastery of the disciples who constituted the first Ramakrishna Order.24
The principal source for Ramakrishna's teaching is Mahendranath Gupta's Sri Sri Ramakrishna Kathamrita and is regarded as a Bengali classic.6566 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.Kripal 1998, p. 3
The most popular translation of the Kathamrita is The Gospel of Sri Ramakrishna by Swami Nikhilananda. Nikhilananda's translation rearranged the scenes in the five volumes of the Kathamrita into a linear sequence.67 Malcolm Mclean68 and Jeffrey Kripal argue that the translation is unreliable.67 Philosopher Lex Hixon writes that the Gospel is "spiritually authentic" and "powerful rendering of the Kathamrita"69
Ramakrishna's teachings were imparted in rustic Bengali, using stories and parables.1 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.70 His spiritual movement indirectly aided nationalism, as it rejected caste distinctions and religious prejudices.70
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 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.71
Ramakrishna emphasised God-realisation as the supreme goal of all living beings. Ramakrishna taught that kamini-kanchana is an obstacle to God-realization. Kamini-kanchan literally translates to "woman and gold." Partha Chatterjee 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."72 Carl T. Jackson interprets kamini-kanchana to refer to the idea of sex and the idea of money as delusions which prevent people from realising God.73 Jeffrey Kripal translates the phrase as "lover-and-gold" and associates it with Ramakrishna's alleged disgust for women as lovers.74 Kripal's translation is disputed by Swami Tyagananda, who argues this to be a "linguistic misconstruction."75 Ramakrishna also cautioned his women disciples against purusa-kanchana ("man and gold") and Tyagananda writes that Ramakrishna used Kamini-Kanchana as "cautionary words" instructing his disciples to conquer the "lust inside the mind."76
Ramakrishna looked upon the world as Maya and he explained that avidya maya 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 the cycle of birth and death, and they must be fought and vanquished. Vidya maya, 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.77
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.78 Ramakrishna's taught that jatra jiv tatra Shiv (wherever there is a living being, there is Shiva). 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.79
Ramakrishna used rustic colloquial Bengali 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 reason, according to philosopher Lex Hixon, his speeches cannot be literally translated into English or any other language.80 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.81
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.24 His speeches reportedly revealed a sense of joy and fun, but he was not at a loss when debating with intellectual philosophers.82 Philosopher Arindam Chakrabarti contrasted Ramakrishna's talkativeness with Buddha's legendary reticence, and compared his teaching style to that of Socrates.83
Several organisations have been established in the name of Ramakrishna.84 The Ramakrishna Math and Mission is one of the main organisations 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 revitalisation movements of India. Other organisations include the Ramakrishna Vedanta Society founded by Swami Abhedananda in 1923, the Ramakrishna Sarada Math founded by a rebel group in 1929,the Ramakrishna Vivekananda Mission formed by Swami Nityananda in 1976, and the Sri Sarada Math and Ramakrishna Sarada Mission founded in 1959 as a sister organisation by the Ramakrishna Math and Mission.84 Ramakrishna is considered as an important figure in Bengali Renaissance of 19th–20th Century. Max Müller, Mahatma Gandhi, Jawaharlal Nehru, Sri Aurobindo, and Leo Tolstoy 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 Philip Glass.
|“||Diverse courses of worship from varied springs of fulfillment have mingled in your meditation.
The manifold revelation of the joy of the Infinite has given form to a shrine of unity in your life where from far and near arrive salutations to which I join my own.
Tagore was the chief guest on the occasion of birth centenary celebration of Ramakrishna by the Ramakrishna Mission and paid rich tribute to Ramakrishna. During the 1937 Parliament of Religions, which was held at the Ramakrishna Mission 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 pundits."86
Several scholars have tried to associate Ramakrishna with a particular religious school of thought—Bhakti, Tantra and Vedanta.
In his influential87 1896 essay "A real mahatma: Sri Ramakrishna Paramahansa Dev" and his 1899 book Râmakrishna: His Life and Sayings, the German philologist and Orientalist Max Müller 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."8889
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."90 Vivekananda criticised his followers for "brazenly" projecting Ramakrishna as an avatara and miracle-worker.9192 Narasingha Sil has argued that Vivekananda revised and mythologised Ramakrishna's image after Ramakrishna's death.93 In a 1997 book review of a book by Jeffrey Kripal, Malcolm McLean of Otago University 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".94 Carl Olson argued that in his presentation of his master, Vivekananda had hid much of Ramakrishna's embarrassing sexual oddities from the public, because he feared that Ramakrishna would be misunderstood.95 Tyagananda and Vrajaprana argue that Oslon makes his "astonishing claim" based on Kripal's speculations in Kali's Child, which are unsupported by any of the source texts.96 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.97
Indologist Heinrich Zimmer was the first Western scholar to interpret Ramakrishna's worship of the Divine Mother as containing specifically Tantric elements.9899 Neeval also argued that tantra played a main role in Ramakrishna's spiritual development.98
Philosopher Lex Hixon writes Ramakrishna was an Advaita Vedantin.100 Postcolonial literary theorist Gayatri Chakravorty Spivak wrote that Ramakrishna was a "Bengali bhakta visionary" and that as a bhakta, "he turned chiefly towards Kali."101 Amiya Prosad Sen writes that "it is really difficult to separate the Tantrik Ramakrishna from the Vedantic", since Vedanta and Tantra "may appear to be different in some respects", but they also "share some important postulates between them".102
The dialogue on psychoanalysis and Ramakrishna began in 1927 when Sigmund Freud's friend Romain Rolland wrote to him that he should consider spiritual experiences, or "the oceanic feeling," in his psychological works.103104 Romain Rolland described the mystical states achieved by Ramakrishna and other mystics as an "'oceanic' sentiment", one which Rolland had also experienced.105 Rolland believed that the universal human religious emotion resembled this "oceanic sense."106 In his 1929 book La vie de Ramakrishna, 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.107
In 1995, Jeffrey J. Kripal argued in Kali's Child 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 Srisriramakrsna Paramahamsadever Jivanavrttanta.108 These views were disputed by Swami Atmajnanananda, who wrote that Jivanavrttanta had been reprinted nine times in Bengali as of 1995.109
Christopher Isherwood who wrote the book Ramakrishna and his Disciples (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."110111 In addition, Isherwood wrote in his autobiographical book, My Guru and his Disciple, "I couldn't honestly claim him as a homosexual, even a sublimated one, much as I would have liked to be able to do so"112
In 1998, Kripal wrote that he had "overplayed" the suppression of Jivanavrttanta and "the Ramakrishna Order reprinted Datta's text the very same summer Kali's Child appeared, rendering my original claims of a conscious concealment untenable."113 The charges of censorship are disputed by Tyagananda.114
Narasingha Sil,115 Jeffrey Kripal,116 and Sudhir Kakar,117 analyse Ramakrishna's mysticism and religious practices using psychoanalysis,118 arguing that his mystical visions, refusal to comply with ritual copulation in Tantra, Madhura Bhava, and criticism of Kamini-Kanchana (women and gold) reflect homosexuality. Jeffrey Kripal's controversial119 Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna (1995) argued that Ramakrishna rejected Advaita Vedanta in favour of Shakti Tantra.120 In this psychoanalytic study of Ramakrishna's life, Kripal argued that Ramakrishna's mystical experiences were symptoms of repressed homoeroticism.121 Other scholars and psychoanalysts including Romain Rolland,61 Alan Roland,103122 Kelly Aan Raab,123 Somnath Bhattacharyya,124 J.S. Hawley125 and Gayatri Chakravorty Spivak126 argue that psychoanalysis is unreliable and Ramakrishna's religious practices were in line with Bengali tradition.123 The application of psychoanalysis has further been disputed by Tyagananda and Vrajaprana as being unreliable in understanding Tantra and interpreting cross-cultural contexts in Interpreting Ramakrishna: Kali's Child Revisited (2010).127
In his 1991 book The Analyst and the Mystic, Indian psychoanalyst Sudhir Kakar saw in Ramakrishna's visions a spontaneous capacity for creative experiencing.128 Kakar also argued that culturally relative concepts of eroticism and gender have contributed to the Western difficulty in comprehending Ramakrishna.129 Kakar saw Ramakrishna's seemingly bizarre acts as part of a bhakti path to God.128
|This section requires expansion. (March 2009)|
Postcolonial studies try to locate Ramakrishna in the historical background of Calcutta during the mid-19th Century.
In 1999, postcolonial historian Sumit Sarkar argued that he found in the Kathamrita traces of a binary opposition 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 bhadralok devotees, "...whose texts simultaneously illuminate and transform."130
Other postcolonial studies have been done by Partha Chaterjee, Amiya P. Sen.131
- Smart 1998, p. 409.
- Georg 2002, p. 600.
- Clarke 2006, p. 209.
- Brodd 2009, p. 275.
- Smith 1976, p. 93.
- Sen 2001, p.101
- Heehs 2002, p. 430
- Chatterjee 1993, pp. 46–47
- Harding 1998, pp. 243–244
- Jackson 1994, p.17
- Harding 1998, p. 248.
- Sen 2001, p. 92.
- Jackson 1994, p. 17.
- Zaleski 2006, pp. 162–163.
- Bhawuk 2003.
- Harding 1998, p. 250.
- Sen 2006, p. 176
- Harding 1998, p. 251
- Isherwood 1980, p. 65.
- Jackson 1994, p. 18.
- Spivak 2007, pp. 207–208.
- Rolland 1929, p. 59.
- Spivak 2007, p. 207
- Schneiderman 1969.
- Neevel 1976, p. 74.
- Jestice 2004, p. 723.
- Jackson 1994, p.18
- Jean Varenne; Derek Coltman (1977). Yoga and the Hindu Tradition. University of Chicago Press. p. 151. "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 branch"
- Neevel 1976, pp. 74–77.
- Sen 2001, p. 99
- Hixon 2002, p. xliii
- Richards, Glyn (1985). A Source-book of modern Hinduism. Routledge. p. 63. "[Ramakrishna] received instructions in yogic techniques which enabled him to control his spiritual energy."
- Spivak 2007, p.197
- Neevel, Walter G; Bardwell L. Smith (1976). "The Transformation of Ramakrishna". Hinduism: New Essays in the History of Religions. pp. 72–83.
- Allport, Gordon W. (1999). "Its meaning for the West". Hindu Psychology. Routledge. p. 180.
- Isherwood, pp. 70–73
- Sen 2001, p. 138
- Isherwood, p. 197–198.
- Nikhilananda, Swami. "Introduction". The Gospel of Sri Ramakrishna.
- Sharma, Arvind (1977). "Ramakrishna Paramahamsa: A Study in a Mystic's Attitudes towards Women". In Rita M. Gross. Beyond Androcentrism. Scholars Press ( American Academy of Religion ). pp. 118–119, p.122, p.124.
- Parama Roy, Indian Traffic: Identities in Question in Colonial and Post-Colonial India Berkeley: University of California Press, 1998page needed
- 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
- Jackson 1994, p.19
- Harding 1998, p. 263
- The Great Master, p. 255.
- Roland, Romain The Life of Ramakrishna (1984), Advaita Ashram
- Isherwood 1980, p. 123.
- Isherwood 1980, p. 124.
- Rolland, Romain (1929). "The Return to Man". The Life of Ramakrishna. pp. 49–62.
- Ramakrishna Mission Singapore (April 2007). "Lay Disciples of Ramakrishna". Nirvana (Ramakrishna Mission, Singapore).
- Rolland, Romain (1929). "Ramakrishna and the Great Shepherds of India". The Life of Ramakrishna. pp. 110–130.
- Farquhar, John Nicol (1915). Modern Religious Movements in India. Macmillan Co. p. 194. "About 1875, Keshab Chandra Sen made his acquaintance and became very interested in him (Ramakrishna)."
- Y. Masih (2000). A Comparative Study of Religions. Motilal Banarsidass. pp. 198–199.
- Mukherjee, Dr. Jayasree (May 2004). "Sri Ramakrishna's Impact on Contemporary Indian Society". Prabuddha Bharatha. Retrieved 4 September 2008.
- Müller, Max (1898). "Râmakrishna's Life". Râmakrishna his Life and Sayings. pp. 56–57.
- Debarry, William Theodore; Ainslie Thomas Embree (1988). Sources of Indian Tradition: From the Beginning to 1800. Stephen N. Hay. Columbia University Press. p. 63. ISBN 978-0-231-06415-6.
- Chetanananda, Swami (1989). They Lived with God. St. Louis: Vedanta Society of St. Louis. p. 163.
- Beckerlegge (2006), Swami Vivekananda's Legacy of Service, p.27
- Sen 2006, p. 172
- Chakrabarti, Arindam (November 1994). "The dark mother flying kites : Sri ramakrishna's metaphysic of morals". Sophia (Springer Netherlands) 33 (3): 14–29. doi:10.1007/BF02800488.
- Rolland, Romain (1929). "The Master and his Children". The Life of Ramakrishna. pp. 143–168.
- Rolland 1929, pp. 201–214.
- Sen 2006, p. 168
- Williams, George M. (1989). ""Swami Vivekananda: Archetypal Hero or Doubting Saint?"". In Robert D. Baird. Religion in Modern India. p. 325.
- Malcolm Maclean, A Translation of the sri-sri-ramakrisna-kathamrita with explanatory notes and critical introduction. University of Otago. Dunedin, New Zealand. September 1983. p vi
- Sen 2001, p. 32.
- Kripal 1998, p. 4
- Malcolm Maclean, A Translation of the sri-sri-ramakrisna-kathamrita with explanatory notes and critical introduction. University of Otago. Dunedin, New Zealand. September 1983. p i–iv
- Hixon 2002, p. xiv.
- Menon, Parvathi (1 November 1996). "A History of Modern India: Revivalist Movements and Early Nationalism". India Abroad.dead link
- Sumit Sarkar, “ 'Kaliyuga', 'Chakri' and 'Bhakti': Ramakrishna and His Times,” Economic and Political Weekly 27, 29 (18 July 1992): 1548–1550.
- Chaterjee 1993, pp. 68–69
- Carl T. Jackson (1994), pp. 20–21.
- Kali's Child p 281; 277–287 passim
- Tyagananda & Vrajaprana 2010, p. 243
- Tyagananda & Vrajaprana 2010, pp. 256–257
- Neevel 1976, p. 82.
- Cohen, Martin (2008). "Spiritual Improvisations: Ramakrishna, Aurobindo, and the Freedom of Tradition". Religion and the Arts (BRILL) 12 (1–3): 277–293. doi:10.1163/156852908X271079.
- Y. Masih (2000). A Comparative Study of Religions. Motilal Banarsidass. p. 207.
- Hixon, Lex (1997). "Introduction". Great Swan. Motilal Banarsidass. pp. xi. ISBN 978-0-943914-80-0.
- Sen, Amiya P. (June 2006). "Sri Ramakrishna, the Kathamrita and the Calcutta middle classes: an old problematic revisited". Postcolonial Studies 9 (2): 165–177. doi:10.1080/13688790600657835.
- Isherwood, Christopher (1945). Vedanta for the Western World: A Symposium on Vedanta. Vedanta Press. p. 267. ISBN 978-0-87481-000-4.
- Arindam Chakrabarti, "The Dark Mother Flying Kites: Sri Ramakrishna's Metaphysic of Morals" Sophia, 33 (3), 1994
- Beckerlegge,Swami Vivekananda's Legacy of Service pp.1–3
- Ramakrishna-Vivekananda Center of New York. (1996). Sri Ramakrishna Tributes.
- Katheleen M O'Connell. Utsav-Celebration: Tagore’s Approach to Cultivating the Human Spirit and the Study of Religion.
- John Rosselli, "Sri Ramakrishna and the educated elite of late nineteenth century" Contributions to Indian Sociology 1978; 12; 195 
- Friedrich Max Müller, Râmakrishna: His Life and Sayings, pp.93–94, Longmans, Green, 1898
- Neevel 1976, p. 85.
- Sil 1993, p. 56
- Sen 2006, p. 173
- John Wolffe (2004). "The Hindu Renaissance and notions of Universal Religion". Religion in History. Manchester University Press. p. 153.
- Narasingha P. Sil "Vivekānanda's Rāmakṛṣṇa: An Untold Story of Mythmaking and Propaganda" Numen, Vol. 40, No. 1, (Jan. 1993), pp. 38–62 BRILL http://www.jstor.org/stable/3270397
- McLean, Malcolm, "Kali's Child: The Mystical and Erotic in the Life and Teachings of Ramakrishna."dead link The Journal of the American Oriental Society Tuesday, 1 July 1997
- "Vivekananda and Ramakrisha Face to Face: An Essay on the Alterity of a Saint" Carl Olson International Journal of Hindu Studies, Vol. 2, No. 1 (Apr. 1998), pp. 43–66 Springer
- Tyagananda & Vrajaprana 2010, p. 172
- Sen 2006, p. 165
- Carl T. Jackson (1994), p.154
- Neeval and Hatcher, "Ramakrishna" in Encyclopedia of Religion, 2005 p 7613
- Hixon 2002, p. xv. "My study of Sanskrit and my doctoral dissertation at Columbia University on the Advaita Vedanta of Gaudapada, has enabled me to appreciate more deeply the Master's universal Vedantic approach."
- Spivak 2007, p. 197
- Sen 2001, p. 22
- Roland, Alan (October 2004). "Ramakrishna: Mystical, Erotic, or Both?". Journal of Religion and Health 37: 31–36. doi:10.1023/A:1022956932676.
- "Oceanic Feeling" by Henri Vermorel and Madeleline Vermoral in International Dictionary of Psychoanalysis 
- The Enigma of the Oceanic Feeling: Revisioning the Psychoanalytic Theory of Mysticism By William Barclay Parsons, Oxford University Press US, 1999 ISBN 0-19-511508-2, p 37
- page 12 Primitive Passions: Men, Women, and the Quest for Ecstasy By Marianna Torgovnick University of Chicago Press, 1998
- Parsons 1999, 14
- Kripal(1995) Kali's Child 1 editionpage needed
- name="atma" Atmajnanananda, Swami (August 1997). "Scandals, cover-ups, and other imagined occurrences in the life of Ramakrishna: An examination of Jeffrey Kripal's Kali's child". International Journal of Hindu Studies (Netherlands: Springer) 1 (2): pp.401–420. doi:10.1007/s11407-997-0007-8.
- "Christopher Isherwood: An Interview" Carolyn G. Heilbrun and Christopher Isherwood Twentieth Century Literature, Vol. 22, No. 3, Christopher Isherwood Issue (Oct. 1976), pp. 253–263 Published by: Hofstra University
- Christopher Isherwood, James J. Berg, Chris Freeman (2001). Conversations with Christopher Isherwood. Univ. Press of Mississippi. p. 142. ISBN 978-1-57806-408-3.
- My Guru and His Disciple, page 249
- Kripal(1998) Kali's Child 2 editionpage needed
- Tyagananda, S.; Vrajaprana, P. (2010), pp 23–45
- Ramakrishna Revisited (1998)page needed
- Kali's Child (1998)page needed
- The Analyst and the Mystic (1991)page needed
- Jonte-Pace, Diane Elizabeth (2003). "Freud as interpreter of religious texts and practices". Teaching Freud. Oxford University Press US. p. 94.
- Balagangadhara, S. N.; Sarah Claerhout (2008). "Are Dialogues Antidotes to Violence? Two Recent Examples from Hinduism Studies". Journal for the Study of Religions and Ideologies 7 (19): 118–143.
- Parsons 1999, 135–136
- Parsons, William B., "Psychology" in Encyclopedia of Religion, 2005 p. 7479
- Roland, Alan. (2007) The Uses (and Misuses) Of Psychoanalysis in South Asian Studies: Mysticism and Child Development. Invading the Sacred: An Analysis of Hinduism Studies in America. Delhi, India: Rupa & Co. ISBN 978-81-291-1182-1
- Raab 1995, pp. 321–341.
- Invading the Sacred, p.152-168
- Hawley, John Stratton (June 2004). "The Damage of Separation: Krishna's Loves and Kali's Child". Journal of the American Academy of Religion 72 (2): 369–393. doi:10.1093/jaarel/lfh034. PMID 20681099.
- Spivak (2007), "Moving Devi", Other Asias, pp.195–197
- See:p.127 and "Interpretation in Cross-Cultural Contexts". In Tyagananda & Vrajaprana 2010
- Parsons, 1999 p 133
- Kakar, Sudhir, The Analyst and the Mystic, (Chicago: University of Chicago Press, 1991), p.34
- Sumit Sarkar, "Post-modernism and the Writing of History" Studies in History 1999; 15; 293
- Sen 2001
- Bhattacharyya, Somnath. "Kali's Child: Psychological And Hermeneutical Problems". Infinity Foundation. Archived from the original on 4 October 2007. Retrieved 15 March 2008.
- Brodd, Jeffrey; Gregory Sobolewski (2003). World Religions: A Voyage of Discovery. Saint Mary's Press.
- Chatterjee, Partha (1993). The Nation and Its Fragments: Colonial and Postcolonial Histories. Princeton University Press. p. 296. ISBN 978-0-691-01943-7.
- Clarke, Peter Bernard (2006). New Religions in Global Perspective. Routledge.
- Georg, Feuerstein (2002). The Yoga Tradition. Motilal Banarsidass.
- Gupta, Mahendranath ("M."); Swami Nikhilananda (1942). The Gospel of Sri Ramakrishna. Ramakrishna-Vivekananda Center. ISBN 0-911206-01-9
- Gupta, Mahendranath ("M."); Dharm Pal Gupta (2001). Sri Sri Ramakrishna Kathamrita. Sri Ma Trust. ISBN 978-81-88343-00-3
- Harding, Elizabeth U. (1998). Kali, the Dark Goddess of Dakshineswar. Motilal Banarsidass. ISBN 81-208-1450-9
- Heehs, Peter (2002). "Ramakrishna Paramahamsa". Indian Religions. Orient Blackswan.
- Hixon, Lex (2002). Great Swan: Meetings With Ramakrishna. Burdett, N.Y.: Larson Publications. ISBN 0-943914-80-9
- Isherwood, Christopher (1980). Ramakrishna and His Disciples. Hollywood, Calif: Vedanta Press. ISBN 0-87481-037-X (reprint, orig. 1965)
- Jackson, Carl T. (1994). Vedanta for the West. Indiana University Press. ISBN 0-253-33098-X
- Jestice, Phyllis G. (2004). Holy People of the World: A Cross-cultural Encyclopedia. ABC-CLIO. ISBN 978-1-57607-355-1.CITEREFJestice2004
- Müller, Max (1898). Ramakrishna: His Life and Sayings. Great Britain: LONGMANS, GREEN, AND CO. ISBN 81-7505-060-8
- Neevel, Walter G.; Bardwell L. Smith (1976). "The Transformation of Ramakrishna". Hinduism: New Essays in the History of Religions. Brill Archive.
- Ramaswamy, Krishnan; Antonio de Nicolas (2007). Invading the Sacred: An Analysis of Hinduism Studies in America. Delhi, India: Rupa & Co. ISBN 978-81-291-1182-1
- Rolland, Romain (1929). The Life of Ramakrishna. Vedanta Press. ISBN 978-81-85301-44-0
- Saradananda, Swami; Swami Chetanananda (2003). Sri Ramakrishna and His Divine Play. St. Louis: Vedanta Society. ISBN 978-0-916356-81-1
- Sen, Amiya P. (9 April 2010). Ramakrishna Paramahamsa: Sadhaka of Dakshineswar. Penguin Books Limited. ISBN 978-81-8475-250-2.
- Smith, Bardwell L. (1976). Hinduism: New Essays in the History of Religions. Brill Archive.
- Tyagananda; Vrajaprana (2010). Interpreting Ramakrishna: Kali's Child Revisited. Delhi: Motilal Banarsidass. p. 410. ISBN 978-81-208-3499-6.
- Bhawuk, Dharm P.S. (February 2003). "Culture's influence on creativity: the case of Indian spirituality". International Journal of Intercultural Relations (Elsevier) 27 (1): 8. doi:10.1016/S0147-1767(02)00059-7.
- Kripal, Jeffery J. (1995). Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna. University of Chicago Press
- Raab, Kelley Ann (1995). "Is There Anything Transcendent about Transcendence? A Philosophical and Psychological Study of Sri Ramakrishna". Journal of the American Academy of Religion (London: Oxford University Press) 63 (2). JSTOR 1465404.
- Rajagopalachari, Chakravarti (1973). Sri Ramakrishna Upanishad. Vedanta Press. ASIN B0007J1DQ4
- Saradananda, Swami; Swami Jagadananda (1952). Sri Ramakrishna The Great Master. Sri Ramakrishna Math. ASIN B000LPWMJQ
- Smart, Ninian (28 June 1998). The World's Religions. Cambridge University Press. ISBN 978-0-521-63748-0.
- Schneiderman, Leo (1969). "Ramakrishna: Personality and Social Factors in the Growth of a Religious Movement". Journal for the Scientific Study of Religion (London: Blackwell Publishing) 8 (1): 60–71. doi:10.2307/1385254. JSTOR 1385254.
- Sen, Amiya P. (June 2006). "Sri Ramakrishna, the Kathamrita and the Calcutta middle classes: an old problematic revisited". Postcolonial Studies 9 (2): 165–177. doi:10.1080/13688790600657835
- Sen, Amiya P. (2001). Three essays on Sri Ramakrishna and his times. Indian Institute of Advanced Study
- Beckerlegge, Gwilym (March 2006). Swami Vivekananda's Legacy of Service. Oxford University Press. ISBN 978-0-19-567388-3
- Spivak, Gayatri Chakravorty (28 December 2007). Other Asias. Wiley-Blackwell
- Ananyananda, Swami (1981). Ramakrishna: a biography in pictures. Advaita Ashrama, Calcutta. ISBN 978-81-85843-97-1.
- Chetanananda, Swami (1990). Ramakrishna As We Saw Him. St. Louis: Vedanta Society of St Louis. ISBN 978-0-916356-64-4.
- Hourihan, Paul (2002). Ramakrishna & Christ, the Supermystics: New Interpretations. Vedantic Shores Press. ISBN 1-931816-00-X.
- Olson, Carl (1990). The Mysterious Play of Kālī: An Interpretive Study of Rāmakrishna. American Academy of Religion (Scholars Press). ISBN 1-55540-339-5.
- Prosser, Lee. (2001) Isherwood, Bowles, Vedanta, Wicca, and Me. Writers Club: Lincoln, Nebraska. ISBN 0-595-20284-5
- 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 978-81-85843-97-1.
- Zaleski, Philip (2006). "The Ecstatic". Prayer: A History. Mariner Books.
|Wikimedia Commons has media related to Ramakrishna Vivekananda.|
|Wikiquote has a collection of quotations related to: Ramakrishna|
|Wikisource has original text related to this article:|
- Ramakrishna on the Open Directory Project
- Official website of the Headquarters of Ramakrishna Math and Ramakrishna Mission