Shaivism/Tantra/Nath
85-652: Shaivism/Tantra/Nath New movements Kashmir Shaivism Gaudapada Adi Shankara Advaita-Yoga Nath Kashmir Shaivism Neo-Vedanta Inchegeri Sampradaya Contemporary Shaivism/Tantra/Nath Neo-Advaita Hinduism Buddhism Modern Advaita Vedanta Neo-Vedanta Traditional Ramakrishna (18 February 1836 – 16 August 1886), also called Ramakrishna Paramahansa ( Bengali : রামকৃষ্ণ পরমহংস , romanized : Ramôkṛṣṇo Pôromohôṅso ; pronounced [ramɔkriʂno pɔromoɦɔŋʃo] ; IAST : Rāmakṛṣṇa Paramahaṃsa ), born Ramakrishna Chattopadhay ,
170-419: A "historic past", which is "largely facticious." Brown and Leledaki see these newly emerging traditions as part of western Orientalism , the fascination of western cultures with eastern cultures, but also the reduction of "Asian societies, its people, practices and cultures to essentialist images of the 'other'". Brown and Leledaki also note that this Orientalism is not a one-way affair, but that "there has been
255-565: A brightened face. According to the 2011 Census of India , Kamarpukur had a total population of 3,121 of which 1,592 (51%) were males and 1,529 (49%) were females. Population in the age range 0–6 years was 285. The total number of literate persons in Kamarpukur was 2,530 (89.21% of the population over 6 years). The headquarters of Goghat II CD block are located at Kamarpukur. The State Highway 7 (West Bengal) passes through Kamarpukur. Those wanting to visit Kamapukur from Howrah can take
340-591: A child disinclined to leave its mother, so was he disinclined to leave his Divine Mother Kali. Hovering in an ocean of bliss he guided various seekers to Kali, realising one cannot experience it anywhere but from Her. When asked why he called the deity a " Mother ", he answered that it was because the child is most free with the Mother, and she alone can cherish the child more than anyone else. People around him noted that he engaged in talks of spiritual matters only and never about any worldly issues, and while talking about Kali
425-513: A drama group with some of his friends and left school to pursue it. Ramakrishna had practically no formal education and spoke ungrammatical imperfect Bengali with a rustic accent. Kamarpukur , being a transit-point on the well-established pilgrimage routes to Puri , brought Ramakrishna into contact with many renunciate saints and holy men. He became well-versed in the Puranas , the Ramayana ,
510-524: A dream in which Bhagavan Gadadhara (a form of lord Vishnu ) told him that he would be born as his son. Chandramani Devi is said to have had a vision of light entering her womb from the lingam in Yogider Shiv mandir . In another vision following Ramakrishna's birth, his mother saw a strange tall person lying in the bed instead of the baby Ramakrishna. The family was devoted to the Hindu deity Rama ,
595-462: A dynamic interaction between Asian and Western representatives of various religious traditions over the last 150 years," and that this "blending of thought and practice" is a co-creation from modernist religious movements in both East and West. According to Arthur Versluis , neo-Advaita is part of a larger religious current which he calls immediatism , "the assertion of immediate spiritual illumination without much if any preparatory practice within
680-509: A few religious teachers visited Ramakrishna and assured him the sanctity of his visions. In 1859, in accordance with then prevailing customs, Ramakrishna was married to Sarada Devi , a marriage that was never consummated. Tota Puri, a vedanta monk, initiated Ramakrishna into sannyasa in 1865. Ramakrishna later gained widespread acclaim amongst the temple visiting public as a guru , attracting to him social leaders, elites, and common people alike. Although initially reluctant to consider himself
765-483: A guru, never claimed to have disciples, and never appointed any successors. Despite this, there are numerous contemporary teachers who assert, suggest, or are said by others, to be in his lineage. These assertions have been disputed by other teachers, stating that there is no lineage from Ramana Maharshi. Critics have also noted that Ramana and like-minded teachers like Nisargadatta Maharaj did not charge fees or donations. Kamarpukur Kamarpukur
850-601: A guru, he eventually taught his disciples and founded the monastic Ramakrishna Order . Ramakrishna died due to throat cancer on the night of 15 August 1886. After his demise, his chief disciple Swami Vivekananda popularized his ideas in India and the West . Ramakrishna was born on 18 February 1836, in the village of Kamarpukur , in the Hooghly district of West Bengal , India, in a very poor and pious Bengali Brahmin family. He
935-460: A large piece of land on the banks of Hooghly river at Dakshineswar and started the construction of a nine-spired temple where pilgrims could congregate to catch a glimpse of the Goddess. However for being born into a Cāsi kaivarta family, she was deemed unworthy by the local Brahmins to make food offerings to Kali. It was her heart's desire to offer prasada to Kali, and if she did so going against
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#17327869667161020-675: A part of practicing the spiritual mood called mādhurā bhavā sādhana , Ramakrishna dressed and behaved as a woman. Disciple Mahendranath Gupta quoted the Master as follows: Neo-Advaita New movements Kashmir Shaivism Gaudapada Adi Shankara Advaita-Yoga Nath Kashmir Shaivism Neo-Vedanta Inchegeri Sampradaya Contemporary Shaivism/Tantra/Nath Neo-Advaita Hinduism Buddhism Modern Advaita Vedanta Neo-Vedanta Antiquity Medieval Early modern Modern Iran India East-Asia Neo-Advaita , also called
1105-603: A particular religious tradition." Its origins predate American Transcendentalism . In American Gurus: From Transcendentalism to New Age Religion , Versluis describes the emergence of immediatist gurus: gurus who are not connected to any of the traditional religions, and promise instant enlightenment and liberation. These include Eckhart Tolle , and Andrew Cohen . "Immediatism" refers to "a religious assertion of spontaneous, direct, unmediated spiritual insight into reality (typically with little or no prior training), which some term 'enlightenment'." According to Versluis, immediatism
1190-482: A process in which spiritual paradises are bound together", as exemplified in American Transcendentalism, New Age , transpersonal psychology and the works of Ken Wilber are examples: Brown and Leledaki place this "hybridization" in a "structurationist" approach, pointing out that this is an "invented tradition", which is a response to a novel situation, although it claims a continuity with
1275-488: A rapid growth. Ramana Maharshi's teachings have been further popularized in the west via H. W. L. Poonja and his students. Poonja, better known as Papaji, "told, inferred, or allowed hundreds of individuals to believe they were fully enlightened simply because they'd had one, or many, powerful experiences of awakening." It was those students who initiated the "neo-Advaita", or "satsang" movement, which has become an important constituent of popular western spirituality . It
1360-692: A result of his devotion in worship, he started to experience Bhava-Samadhi or Savikalpa-Samadhi . He reportedly had experiences of similar nature a few other times in his childhood—while worshipping the Goddess Vishalakshi , and portraying the God Shiva in a drama during the Shivaratri festival. Ramakrishna was sent to the village school where he learned to read and write, but had an aversion towards arithmetic and didn't progress beyond simple addition, multiplication and division. He read
1445-409: 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 take up responsibilities, and keep his attention on normal affairs rather than on his spiritual practices and visions. Ramakrishna himself mentioned that they would find the bride at
1530-524: A western context. Ramana Maharshi himself did not demand a shift in religious affiliation, and was himself acquainted with western religions, using quotes from the Bible. Neo-Advaita teachers have further deemphasized the traditional language and worldframe of Advaita, using a modern, psychologized worldframe to present their teachings as a form of self-help, which is easily accessible to a larger audience. The western approach to "Asian enlightenment traditions"
1615-716: Is a village in the Goghat II CD block in the Arambag subdivision of the Hooghly District in West Bengal state of India . It is the birthplace of Sri Ramakrishna . It is the block headquarters of the Goghat –II community development block. Kamarpukur is located at 22°55′N 87°39′E / 22.91°N 87.65°E / 22.91; 87.65 . The Arambagh subdivision, presented in
1700-494: Is being spread by websites and publishing enterprises, which give an easy access to its teachings. Lucas has called the popularisation of Ramana Maharshi's teachings in the west "the Ramana effect". According to Lucas, Ramana Maharshi was the greatest modern proponent of Advaita Vedanta, well known for emphasizing the enquiry of the question "Who am I?" as a means to attain awakening. According to Lucas, following Thomas Csordas,
1785-458: Is highly eclectic, drawing on various Asian traditions, as well as "numerous Western discourses such as psychology, science, and politics." Neo-Advaita uses western discourses, such as " New Age millennialism , Zen , self-empowerment and self-therapy" to transmit its teachings. It makes little use of the "traditional language or cultural frames of Advaita Vedanta," and is framed in a western construction of experiential and perennial mysticism, "to
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#17327869667161870-403: Is it all a fabrication of my mind, mere poetry without reality? If you do exist, why can't I see you?" Soon his longing for her vision became extreme and he was engaged in either worship or meditation for almost twenty-four hours a day. Despaired, and feeling an unbearable pain at the thought that he might never have her vision, one day, as he later recounted: "In my agony, I said to myself, 'What
1955-405: Is quite different from the neo-Advaita claims. Classical Advaita Vedanta uses the "fourfold discipline" ( sādhana-catustaya ) to train students and attain moksha . Years of committed practice is needed to sever or destroy the "occlusion" the so-called " vasanas , samskaras , bodily sheaths and vrittis ", and the "granthi or knot forming identification between Self and mind," and prepare
2040-433: Is the use of this life?' Suddenly my eyes fell on the sword that hangs in the temple. I decided to end my life with it then and there. Like a madman, I ran to it and seized it. And then — I had a marvellous vision of the Mother and fell down unconscious." He became overwhelmed and before fainting, observed that to his spiritual sight, houses, doors, temples and everything else around vanishing into an empty void and "What I saw,
2125-555: Is typical for Americans, who want "the fruit of religion, but not its obligations." Although immediatism has its roots in European culture and history as far back as Platonism , and also includes Perennialism , Versluis points to Ralph Waldo Emerson as its key ancestor, who "emphasized the possibility of immediate, direct spiritual knowledge and power." Neo-Advaita has been called a "controversial movement," and has been criticized, for its emphasis on insight alone, omitting
2210-633: The Mahabharata , and the Bhagavata Purana , hearing them from the wandering monks and the Kathaks –a class of men in ancient India who preached and sang the Purāṇas . He used to sing and enact the songs and scenes from the Purāṇas to the village women. A trader, Durgadas Pyne, who enforced a strict purdah on the women in his household, criticised those who would meet Ramakrishna to listen to
2295-427: The Purāṇas . Ramakrishna argued with him that women will be protected through good education and devotion to God, and not through Purdah. Once a challenge was thrown by Durgadas that it was impossible to look into his inner apartments, Ramakrishna accepted the challenge and dressed himself like a weaver woman, then fooled Durgadas with his disguise and entered the inner apartments of his house. Durgadas, defeated, allowed
2380-528: The Ramayana , the Mahabharata and other religious books with devotion. He observed the scholars and found that they were only interested in acquiring wealth and contrasted this with his father's standards of detachment and righteous conduct. He later lost interest in this "bread-winning education". He instead became proficient in making images, acting and painting. When he was fourteen years old, he started
2465-421: The "traditional language or cultural frames of Advaita Vedanta ", and some have criticised it for its lack of preparatory training, and regard enlightenment-experiences induced by Neo-Advaita as superficial. The basic practice of neo-Advaita is self-inquiry , via the question "Who am I?", or simply the direct recognition of the non-existence of the "I" or "ego." This recognition is taken to be equal to
2550-585: The Advaita Vedanta recognition of the identity of Atman and Brahman , or the recognition of the "Formless Self." According to neo-Advaitins, no preparatory practice is necessary, nor prolonged study of religious scriptures or tradition: insight alone suffices. Poonja, who is credited as one of the main instigators of the neo-Advaita movement, saw this realization as in itself liberating from karmic consequences and further rebirth. According to Poonja "karmic tendencies remained after enlightenment, [but]
2635-576: The Divine Mother, he would simply cry and be elated. When someone once asked him about Kali worship, he said: "I do not worship Kali made of clay and straw. My Mother is the conscious principle. My Mother is pure Satchidananda — Existence-Knowledge-Bliss Absolute. That which is infinite and deep is always dark-coloured. The extensive sky is dark-coloured and so is the deep sea. My Kali is infinite, all-pervading, and consciousness itself." Rumors spread to Kamarpukur that Ramakrishna became unstable as
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2720-410: The Goddess will be awakened very soon". As the days passed, Ramakrishna's food intake and sleep gradually declined and when not engaged in either worship or meditation, he was seen in a state of turmoil over whether he would get a vision of the Mother. Seeing the evening sun, he would cry, "Mother, another day is gone and still I have not seen you!" Eventually he would question, "Are you true, Mother, or
2805-633: The Hooghly district. The signs of ancient prosperity are still visible everywhere at Kamarpukur. A number of ponds , tanks and old buildings and dilapidated temples still bear witness to its old glory. In olden days Kamarpukur was surrounded by extensive fields, looked like an island floating in a vast sea of green. Apart from agriculture , it was noted for cottage industries also. Sweet-meats like jilapi and nabat, hookah pipes of ebony, yarns, towels, cloth, etc., were prepared here and sent out for sale to Kolkata and also to nearby markets. To this day, in
2890-729: The Mussalmans take water in leather bags and call it ' pani '. At a third the Christians call it ' water '. Can we imagine that it is not ' Jal ' , but only ' pani ' or ' water '? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. Let each man follow his own path. If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him." — Ramakrishna Born in Kamarpukur , Bengal Presidency, India, Ramakrishna
2975-773: The Satsang-movement is a new religious movement , emphasizing the direct recognition of the non-existence of the "I" or "ego," without the need of preparatory practice. Its teachings are derived from, but not authorised by, the teachings of the 20th century sage Ramana Maharshi , as interpreted and popularized by H. W. L. Poonja and several of his western students. It is part of a larger religious current called immediatism by Arthur Versluis , which has its roots in both western and eastern spirituality. Western influences are western esoteric traditions like Transcendentalism, and " New Age millennialism , self-empowerment and self-therapy". Neo-Advaita makes little use of
3060-469: The absolute with another disciple of his teacher, wherein they both worked out the concepts he put forward in the book “I Am That.” He did not accept students for another 13 years, in 1951. You see, he was still maturing, learning, changing, even though he already had a firm grasp on the absolute. Western critics object to the perceived relation between Ramana Maharshi and Neo-Advaita, noting that Ramana never promoted any lineage, did not publicize himself as
3145-412: The complex for conducting worship, and appointed Ramakrishna to the office of priest. Ramkumar was glad with this arrangement, and after serving for one year since the consecration of the temple, he died suddenly in 1856 while preparing to go home on a leave. At age 20, Ramakrishna who by now had witnessed more than one death in his family, realising the utter impermanence of life, became more engrossed in
3230-546: The different ways once. Wherever I look, I see men quarrelling in the name of religion - Hindus, Mohammedans, Brahmos, Vaishnavas, and the rest. But they never reflect that He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well - the same Rama with a thousand names. A lake has several Ghats. At one, the Hindus take water in pitchers and call it ' Jal ' ; at another
3315-507: The disregard of its social, ethical and political aspects." This "modern experiential and perennialist mystical framework" emphasizes Perennialism , the idea that there is a common, mystical core to all religions, which can be empirically validated by personal experience . It has pervaded the western understanding of Asian religions, and can be found in Swami Vivekananda and Sarvepalli Radhakrishnan 's Neo-Vedanta , but also in
3400-403: The eight servitudes of "hatred, fear, shame, aversion, egoism, vanity, noble descent, and good conduct." He viewed his sacred thread as a display of the ego of his Brahmin descent and thus kept it aside, saying when calling upon the Mother, one should discard all such bondages and call on Her with a focused mind. He assured his nephew that he would put them on after the end of his meditation. Hriday
3485-543: The enlightened person was no longer identified with them and, therefore, did not accrue further karmic consequences." According to Cohen, Poonja "insisted that the realization of the Self had nothing to do with worldly behavior, and he did not believe fully transcending the ego was possible." For Poonja, ethical standards were based on a dualistic understanding of duality and the notion of an individual agent, and therefore were not indicative of "non-dual enlightenment: "For Poonja,
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3570-473: The entire sky. The ensuing sight was so beautiful that he was absorbed into it and lost all his outer consciousness, before falling down with the rice scattered all over. People nearby who saw this came to his rescue and carried him home. At age nine, in accordance with Brahminical tradition, the sacred thread was vested on Ramakrishna, thus making him eligible for conducting ritual worship. He would later help his family in performing worship of their deities. As
3655-441: The family deity was Sri Raghubir–an epithet of Rama, and the male children of Khudiram and Chandramani were given names that started with Ram or Rama: Ramkumar, Rameswar, and Ramakrishna. There has been some dispute about the origin of the name Ramakrishna, but there is "...evidence which proves beyond doubt that the name 'Ramakrishna' was given to him by his father..." Ramakrishna confirmed this himself, as recorded in "M"s diaries, "I
3740-455: The family's financial position worsened, Ramkumar then started a Sanskrit school in Calcutta (Jhama pukur lane), whilst also serving as a priest there. In 1852, Ramakrishna moved to Calcutta along with his brother to assist him with the priestly work. In the 19th century Calcutta, there lived Rani Rasmani , a wealthy woman with a commanding personality. A widow with four daughters, she was
3825-540: The first of the many prominent women who played a major role in the life of Ramakrishna. Inheriting property from her husband, the Rani managed to endear herself to the people of the city through her exceptional managerial skills of the estate, her resistance against the British colonial authorities, and her various philanthropic works. Known well for her kindness, benevolence to the poor, and also for her religious devotion, she
3910-460: The goal was the realization of the self; the illusory realm of relative reality was ultimately irrelevant." According to Lucas and Frawley , the spiritual root of neo-Advaita is Ramana Maharshi, whose teachings, and method of self-inquiry could easily be transposed to North America’s liberal spiritual subculture. Popular interest in Indian religions goes as far back as the early 19th century, and
3995-539: The goddess with the hope that the goddess will fulfil their desire. Not very long ago the goddess resided under the open sky at the place where the present temple is situated. Villagers were used to construct an ordinary leafy shed every year before the Makar Sankranti (Mid-January) when a fair was organised. The tradition of the fair is being followed till today. One anecdote, associated with goddess Vishalakshi, states that Gadadhar (Sri Ramakrishna in his childhood)
4080-529: 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; she is also considered an avatar ) was found, and the marriage was duly solemnised in 1859. Ramakrishna was twenty-three at this point, but this age difference for marriage was typical for nineteenth-century rural Bengal. They later spent three months together in Kamarpukur when Sarada Devi
4165-540: The last day of May in 1855, on request by the Rani, he continued as its chief priest. Ramkumar informed Ramakrishna that he was taking up the post of the priest and asked him to stay at the Kali Temple. At this injunction Ramakrishna strenuously objected and reminded Ramkumar that their father never officiated in the ceremonies of the purported 'lower castes' and refused to join him, but the will of Ramkumar prevailed in this matter. On Thursday, 31 May 1855, Ramkumar in
4250-498: The like. Do show Thyself to me." Being averse to wasting any time, after the closure of the temple during midday or at night, he would visit the nearby jungle to think and meditate on Kali . Before meditating, he would put down his clothes and the sacred thread aside, and meditate completely naked. When Hriday found this out, he confronted his uncle and asked him to explain his strange conduct. Ramakrishna answered that when one thinks about God, one should be free from all attachments and
4335-467: The mango-grove now almost extinct in the nearby meadows, testify to some of his noteworthy acts. On the western border of Kamarpukur, the canal Bhutir-Khal flows in a zigzag course from north to south and joins the Amodar River at a little distance. Two cremation grounds called Budhui Moral and Bhutir-Khal lie on the north-east and north-west of the village respectively. Along the eastern border of
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#17327869667164420-508: The map alongside, is divided into two physiographic parts – the Dwarakeswar River being the dividing line. The western part is upland and rocky – it is extension of the terrain of neighbouring Bankura district. The eastern part is flat alluvial plain area. The railways, the roads and flood-control measures have had an impact on the area. The area is overwhelmingly rural with 94.77% of the population living in rural areas and 5.23% of
4505-492: The mind for the insight into non-duality. After awakening, "post awakening sadhana," or post-satori practice is necessary: "all of the great ones had a post awakening sadhana, including Ramana Maharishi, who spent many years sitting alone in Samadhi before he ever accepted his first student." After realization, further practice is necessary 'to ripen the fruit', as stated by Nisargadatya Maharaj: "the fruit falls suddenly, but
4590-415: The month of Chaitra (March—April), Kamarpukur reverberates with songs during the worship of Goddess Manasa and festival of Shiva, and in the following month, devotional choral songs of Hari are sung for three days at a stretch. Even now people belonging to the different strata of society live in peace in the tranquil atmosphere of the village. It was at Kamarpukur that Sri Ramakrishna Paramahamsa
4675-402: The next slipped away. But, in my heart of hearts, there was flowing a current of intense bliss, never experienced before, and I had the immediate knowledge of the light that was Mother." When he regained consciousness, he was found uttering the word " Maa " (Mother) repeatedly in an aching voice. Thoroughly convinced of Kali's existence, Ramakrishna now lived at her abode, all the time, and like
4760-479: The norms of the Brahmanical society of the time, the devotees would no longer visit that temple, nor would a Brahmin priest officiate there. To find a scriptural solution to her problem, the Rani sought written opinions of various pandits from different parts of the country. However, none of the opinions were in her favor. When all hope was seemingly lost, she received a letter from Ramkumar, who assured her that
4845-473: The now famous Dakshineswar Kali Temple . Reportedly in the dream, the goddess instructed her that instead of visiting Kashi she better set up a stone idol of the Goddess at a beautiful place on the banks of the Bhagirathi River , and make arrangements for the daily worship and prasada offering there, then she would manifest in the deity and receive her worship. With great delight the Rani bought
4930-406: The population living in urban areas. Note: The map alongside presents some of the notable locations in the subdivision. All places marked in the map are linked in the larger full screen map. A mile to the north of Kamarpukur, is situated the village of Harishova or Bhursubo where a well-to-do person named Manik Raja lived. The renowned tanks of Sukhasayer and Hatisayer excavated by him as also
5015-654: The preparatory practices. It has also been criticised for its references to a "lineage" of Ramana Maharshi, whereas Ramana never claimed to have disciples and never appointed any successors. Some critics say that seeing through the 'illusion of ego' is the main point of neo-Advaita, and that this does not suffice. According to Caplan, the enlightenment-experiences induced by these teachers and their satsangs are considered to be superficial. According to Dennis Waite, neo-Advaita claims to remove ignorance, but does not offer help to remove ignorance. According to Caplan, traditional Advaita Vedanta takes years of practice, which
5100-482: The presence of his brother Ramakrishna officiated at the dedication ceremony of the Dakshineswar Kali Temple . Despite having Brahmanical authority since its beginning, this temple remained accessible to all irrespective of caste, creed, and class. Within three months after the consecration of the temple, Mathur Babu, the Rani's right-hand man was much impressed by Ramakrishna and appointed him with
5185-573: The religious fervor in Ramakrishna, who reportedly became ecstatic as soon as a mantra was recited in his ear. In order to get him more accustomed, Ramkumar later employed Ramakrishna on few occasions to perform the worship of Kali. As Ramkumar grew old and infirm to carry out the difficult duties at the Kali temple, Mathur with the permission of the Rani, requested him to move to the Vishnu temple in
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#17327869667165270-460: The ripening takes time." Ed Muzika refers to Nisargadatta Maharaj, stating He met his teacher in 1933 and had his awakening in 1936. He then traveled as a wandering monk for two years visiting many shrines, temples, and teachers across India, until he recognized there was no difference in his beingness no matter where he was. So he returned home to his wife and business in 1938. Apparently he spend many years discussing all aspects of consciousness and
5355-425: The scriptural principles would be observed intact if she made a gift of the property to a Brahmin, who could then install the deity and make arrangements for food offerings. No blemish would then be incurred by those who partook the prasada there. She readily agreed to these conditions, displaying savviness in working around the rigidities of caste while adhering to its restrictions. The Rani thus decided to consecrate
5440-519: The south) and Vishnupur (30 miles to the west) are joined with Kamarpukur by another road that abuts on the aforesaid road to Puri, after passing through the village via Kotulpur and Koalpara. Three miles to the west, is Jayrambati , the village in which the Holy Mother Sri Sarada Devi was born. Kamarkupur gram panchayat (GP) is a constituent GP of Goghat–II community development block in Arambag subdivision of
5525-488: The success of this movement is due to a "portable practice" and a "transposable message". Ramana Maharshi's main practice, self-inquiry via the question "Who am I?", is easily practiceable in a non-institutionalized context. His visitors and devotees did not have to adopt the Vedantic culture, nor to commit themselves to an institution or ideology, to be able to practice self-inquiry. Ramana's teachings are transposable into
5610-422: The task of dressing up the deity of Kali, and Hriday, the sixteen year old nephew of Ramakrishna was appointed as an assistant to both him and Ramkumar. Soon, Ramkumar began to teach his brother the modes of worship and service of the Goddess, in the hope that he might perform them in his absence. To initiate him properly, a Sadhaka of Shakti named Kenaram Bhattacharya was invited. He was apparently charmed to see
5695-402: The temple and proceeded with her plans. While the search for a priest was on, a Brahmin named Mahesh Chandra Chattopadhyaya who worked on the estate of the Rani, and her secretary Ramdhan Ghosh, both of whom were well acquainted with Ramkumar, requested him to officiate as a priest at the temple of the Rani, albeit temporarily. The devout Ramkumar agreed and later after the opening of the temple on
5780-405: The temple of Bhagavan Sri Ramakrishna, with his marble statue installed in it, was built in 1951 at Kamarpukur. Later developments include the construction of guest houses, a library, a dispensary and schools and the re-excavation of the tank called Haldarpukur. Vishalakshi Temple - Situated at Anur, around 2 km from Kamarpukur, goddess Vishalakshi is a popular deity. People vow offerings to
5865-451: The ultimate unity of diverse religions as being means to enable the realization of the same God. He is regarded by his followers as an avatar (divine incarnation). "I have practised all religions - Hinduism, Islam, Christianity - and I have also followed the paths of the different Hindu sects. I have found that it is the same God toward whom all are directing their steps, though along different paths. You must try all beliefs and traverse all
5950-546: The village a spacious road runs from Burdwan (32 miles from Kamarpukur) to Puri in Orissa . To the south-east are the ruins of Gar Mandaran and the ancient temple of Saileswara Shiva, which bear witness to the prosperous days of the Pathan rulers. About 30 miles to the east, is the temple of Tarakeswar Shiva, which is connected with Kamarpukur by a road running via Jahanabad (or Arambagh). Besides this, Ghatal (18 miles to
6035-399: The women to go and listen to Ramakrishna's recitals. Ramakrishna's father died in 1843, a loss which he felt very strongly and made him reticent. He would visit the nearby cremation ground alone to practice spiritual disciplines there. At this stage the family responsibilities fell on his elder brother, Ramkumar, who was about thirty-one years older than him. When Ramakrishna was in his teens,
6120-485: The works of D.T. Suzuki and his "decontextualized and experiential account" of Zen Buddhism . It can also be found in the Theosophical Society , and the contemporary New Age culture, with influences like Aldous Huxley's The Perennial Philosophy and The Doors of Perception , and writers like Ken Wilber . Gregg Lahood also mentions Neo-Advaita as an ingredient of "cosmological hybridization,
6205-579: The worship of Kali . After the daily worship, he would sit in the temple looking intently at the deity and get absorbed in her, before losing himself in devotion whilst singing with profound emotion the songs composed by devotees like Ramprasad and Kamalakanta . He regarded their songs as an aid in his worship, and was certain about having the vision of Kali as Ramprasad did. With an ardent heart, he would say, "Thou showed thyself to Ramprasad, Mother, why then shouldst Thou not reveal Thyself to me? I don't want wealth, friends, relatives, enjoyment of pleasure, and
6290-399: Was a boundless infinite conscious sea of light! However far and in whatever direction I looked, I found a continuous succession of effulgent waves coming forward, raging and storming from all sides with great speed. Very soon they fell on me and made me sink to the unknown bottom. I panted, struggled and fell unconscious. I did not know what happened then in the external world — how that day and
6375-419: Was a pet child of my father. He used to call me Ramakrishnababu." Around the age of six or seven, Ramakrishna experienced his first moment of spiritual trance. One morning while walking along the narrow ridges of a paddy field , eating some puffed rice from a small basket, he came across the sight of a flock of milky white cranes flying against the backdrop of a heavy rain laden black clouds, which soon engulfed
6460-435: Was accompanying a group of pious ladies in their way to offer worship to goddess Vishalakshi. When he was singing the glory of goddess Vishalakshi, suddenly his body became stiff and tears flowed down his cheeks. Seeing these ladies realised that it might be due to the mystic influence of the goddess on the simple-hearted child. They immediately started praying to goddess Vishalakshi to save Gadadhar. Wonder! Gadadhar woke up with
6545-470: Was aghast at hearing this and left him in dismay. In this way, Ramakrishna spent his days and nights altogether in prayer, singing, and meditation while his longing for her vision kept increasing daily. It was not long before people around the temple started noticing his passion and adherence to devotion, which was quite unperturbed by the opinions of people around him. The Rani was informed by her son-in-law Mathur thus: "We have got an extraordinary worshipper;
6630-407: Was an Indian Hindu mystic . He was a devotee of the goddess Kali , but adhered to various religious practices from the Hindu traditions of Vaishnavism , Tantric Shaktism , and Advaita Vedanta , as well as Christianity and Islam. He advocated the essential unity of religions and proclaimed that world religions are "so many paths to reach one and the same goal". His parable-based teachings espoused
6715-477: Was angry with Khudiram for refusing to commit perjury, brought a false petition against him in the court and took possession of his ancestral property. Bereft of all property, Khudiram and Chandramani Devi moved to Kamarpukur where a friend, Sukhlal Goswami, gifted them one Bigha and ten Chataks of land for their maintenance. The parents of Ramakrishna are said to have experienced supernatural incidents and visions regarding his birth. In Gaya , his father Khudiram had
6800-478: Was born in 1836 in a poor Brahmin family. With his advent and on account of the frequent visits of his disciples and devotees, this hamlet has become a place of pilgrimage . Thousands visit it every year from the various parts of the world and get spiritually refreshed and elevated. Through the help of the devotees and the management, and of the monks of the Ramakrishna Math and Ramakrishna Mission ,
6885-535: Was fourteen, and Ramakrishna 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 eighteen. By the time his bride joined him, Ramakrishna had already embraced the monastic life of a sannyasi , and the marriage was never consummated. Once as
6970-517: Was much loved and revered by the people and proved herself to be worthy of the title " Rani ". Being an ardent devotee of the Goddess Kali, the Rani had the words, "Sri Rasmani Dasi, longing for the Feet of Kali”, inscribed in her estates official seal. After having a vision of the Goddess Kali in a dream on the night before her departure for a pilgrimage to the Hindu holy city of Kashi , she founded
7055-656: Was stimulated by the American Transcendentalists and the Theosophical Society . In the 1930s Ramana Maharshi's teachings were brought to the west by Paul Brunton , a Theosophist, in his A Search in Secret India . Stimulated by Arthur Osborne , in the 1960s Bhagawat Singh actively started to spread Ramana Maharshi's teachings in the USA. Since the 1970s western interest in Asian religions has seen
7140-544: Was the fourth and the youngest child of his parents, father Khudiram Chattopadhyaya, born in 1775, and mother Chandramani Devi, born in 1791. The couples first son Ramkumar is said to have born in 1805, a daughter Katyayani five years later, and a second son Rameswar in 1826. Chandramani Devi was Khudiram's second wife. His first wife died young. Khudiram had ancestral property in the Dere Village of present day West Bengal, India. An unscrupulous landlord, Ramananda Roy, who
7225-481: Was the fourth and youngest child of his parents. He encountered several religious experiences starting from his childhood, and later began his career, at age twenty, as a temple priest at the Dakshineshwar Kali Temple in Calcutta . The devotional temperament of Ramakrishna coupled with his intense religious practices at the temple premises led him to experience various spiritual visions . Soon
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