Ramakrishna Miscellany A Comparative Study

Despite Rāmakṛṣṇa Paramahaṁsa’s (1836-86) reputation as a Tāntrika in view of his being a priest of the Kālī temple at the village of Dakshineshvar in the northern suburb of Calcutta, this study posits that his piety had deep roots in Bengal Vaiṣṇavism (cult of Viṣṇu) at large and in the devotional tradition of his family. His family deity Lord Raghuvῑra (Lord Rāma) was considered as an incarnation of the Vedic-Purāṇic God Viṣṇu and thus a Vaiṣṇava deity by extension. This counter thesis on the saint’s religious identity is supported by an analysis of his emphasis on bhakti [devotion] for and biśvās [faith] in God. My analysis is predicated on a comparison of Rāmakṛṣṇa with two religious reformers of the sixteenth century: the Bengali saint Śrīcaitanya (1486-1533), founder of bhakti movement in Bengal and the German monk Martin Luther (1483-1546), the intellectual child of the twin movements of Humanism and Devotio Moderna, and the progenitor of the so-called Protestant movement that foregrounded fiducia [faith] as the highway to divine grace. Rāmakṛṣṇa’s imitation of Caitanyite Vaiṣṇavism, and thus his reliance on devotion and faith appear almost similar to Luther’s reliance on a merciful and yet a just God through fides [turst or biśvās]. Such a cross-cultural comparative study has not been attempted by any other scholar. Rāmakṛṣṇa’s Vaiṣṇava orientation also helps us understand his sexuality. The currently influential construction of a homoerotic Tāntrika Rāmakṛṣṇa is countered by exploring the fundamental convergence between the Hindu concept of prema and the Christian concept of agape or caritas—both standing for love for, as well as love of, God. Admittedly, there are marked differences among the three religious personalities, particularly between Rāmakṛṣṇa and Luther. Both are radically different personalities in respect of their cultural background, social outlook, and theological consciousness, especially in their understanding of human-divine relationship. Luther’s Judeo-Christian conception of God as an absolutely sovereign and yet a merciful deity is markedly different from Rāmakṛṣṇa’s Vaiṣṇavic image of God as a loving and playful companion of the devotee. Yet their spiritual experiences in their quest for the divine show a similar reliance on faith and devotion. I also discuss the interface between sexual and spiritual consciousness in Rāmakṛṣṅa’s life and teachings, especially because of his Tāntrika identity in the West. The understanding of Tantra as an esoteric cult indulging in clandestine carnal orgies has dovetailed into the saint’s imagined “unconscious” homoerotic desires and behaviors. This comparative exercise thus seeks to achieve the author’s dual objective of foregrounding Rāmakṛṣṇa’s innate Vaiṣṇavic consciousness that is close to Luther’s Protestant faith and to deconstruct the former’s homoerotic profile by interpreting his sexuality in the context of his culture and creed. Needless to mention, I use vernacular sources on Rāmakṣṇa throughout with my own translation. This has the unique advantage of getting at the facts as recorded by the actors personally or perceived and experienced by the contemporaries and eyewitnesses directly.

To Believe or Not to Believe? You aren't the first to grapple with the question of belief in God. The vast number of different religions already tell us that humans have been grasping at the divine from the very beginning. This alone speaks to the existence of God. All humans have an innate desire for something, an emptiness that longs for fulfillment. Filling this void with worldly desires like riches, power, and sensual pleasures might distract you for a little while, but it's ultimately unfulfilling. It comes down to two choices. First, you can trust in human's limited knowledge of religions, philosophies, ‘isms,’ and many others that were made by humans looking for answers. But this reasoning can only go so far because it starts with itself and ends with itself. The second option is to lean not on your understanding but on God. Many skeptics equate trust in religion to a rejection of logic or reason. But belief in God doesn't mean you aren't using sense. Seeking God can open your eyes and grant you wisdom (Psalm 119:18, Proverbs 8). While there are many reasons to put your faith in God, here are some compelling reasons we must believe. God of Tactics VS. God of Ethics Focusing on the world’s third-largest religion, followed by a one billion-plus population. It brings forth stories, ideas, and philosophies, its societal formation, culture, and the main tenets of Hindu philosophies: Dharma, Kama, Karma, and Moksha. The author has not used this book to make a comparative study of other religions but rather focused on Sanatan ideas only. Para Brahma Tattva (God's Particle / Higgs Boson) Truth is found in his various manifestations that have been covered in simple Leelas (God’s stories). Shiva and Sri Krishna are the two Hindu Gods being discussed here. This book will help the younger generation across the globe to know their religion and heritage and is highly recommended for reading by them, their parents, families, and friends. To understand Space, Time, Matter, and Multiple Universes concepts in Sanatan Dharma, you must read this book. In this 75th year of India’s Independence, also called Amrit Kal, this is the author’s gift to the great nation of India, also called Bharat. Why so many Gods? Who is Supreme? Who should we pray to? Vedas define 33 koti (category) of Gods, which Sanskrit to English language translations made this ‘koti/ category’ to crore and started saying 33 crore devi and devtas; it should be 33 categories. The 33 categories of gods are calculated as eight Vasus, eleven Rudras (different forms of Shiva), twelve Adityas (different forms of Vishnu), one Indra, and one Prajapati (Brahma). This adds up to 33. The Prism Theory to Understand Why So Many Faiths and Gods Globally To make you understand better, the author has formed a theory named - The Prism Theory. This is Copyright of the author Sharad Mohan. His Interpretation of Para Brahma (One God Tattva) satisfying various distinct manifestations and incarnations is used as an analogy to understand why Sanatan Dharma (loosely referred to as Hinduism) has so many gods & goddesses and how they are all the same eventually. Para Brahma is like a White light falling on the Prism (Puranas) and then dividing it into Seven distinct lights: VIBGYOR. V = Vishnu (Krishna), I = Ishwar (Shiva), B = Brahma, G = Ganesh, Y = Youvanaakarayai (Adi- Shakti), O = Omkar-Pranav Guru (Karthikey) or even Others (Any Deity/Any Faith/No Faith), R = Ravi (Surya). Now, within these colors, only Three are Primary colors. 1. Red = Rudra (Arupa - Solid State - Sadashiv), 2. Yellow = Parvati (Rupaarupa – Liquid State - Adi Shakti), and 3. Blue = Nilesh (Swaarupa - Gaseous State -Sri Krishna / Vishnu). Now, when the VIBGYOR is passed through another inverted Prism (Vedas), it again becomes a single White light (Para Brahma). Para Brahma is a particle very similar to God’s particle, and from this, Hindus believe that their multiple gods (manifestations/incarnations/Avatar come from. So, primarily the same Para Brahma element but for different names. The above theory can also apply to all the existing ‘ism,’ be it Atheism, Rationalism, Sanatan Dharma, Abrahamic religions, or Wokeism. In addition, it can fit into any other views that may come from the 8.4 million living organisms on this planet. This is a lovely book for students, non-Hindus, Sanatanis, Researchers, Politicians, and Business folks to know more about the “only” ancient living civilization country and its people: India, the emerging geo-political important democracy. Already 5th largest economy in GDP terms, the largest population of 1.45 billion folks, and still believes in Vasudhaiva Kutumbakam; meaning the entire world is one big family. Do read and share with friends and family. – Author Sharad Mohan, USA. X:@SharadAuthor

The Indian state of West Bengal is home to one of the world's most vibrant traditions of goddess worship. The year's biggest holidays are devoted to the goddesses Durga and Kali, with lavish rituals, decorated statues, fireworks, and parades. In Offering Flowers, Feeding Skulls, June McDaniel provides a broad, accessibly written overview of Bengali goddess worship. McDaniel identifies three major forms of goddess worship, and examines each through its myths, folklore, songs, rituals, sacred texts, and practitioners. In the folk/tribal strand, which is found in rural areas, local tribal goddesses are worshipped alongside Hindu goddesses, with an emphasis on possession, healing, and animism. The tantric/yogic strand focuses on ritual, meditation, and visualization as ways of experiencing the power of the goddess directly. The devotional or bhakti strand, which is the most popular form, involves the intense love and worship of a particular form of the goddess. McDaniel traces these strands through Bengali culture and explores how they are interwoven with each other as well as with other forms of Hinduism. She also discusses how these practices have been reinterpreted in the West, where goddess worship has gained the values of sexual freedom and psychological healing, but lost its emphases on devotion and asceticism. Offering Flowers, Feeding Skulls takes the reader inside the lives of practicing Shaktas, including holy women, hymn singers, philosophers, visionaries, gurus, ascetics, healers, musicians, and businessmen, and offers vivid descriptions of their rituals, practices, and daily lives. Drawing on years of fieldwork and extensive research, McDaniel paints a rich, expansive portrait of this fascinating religious tradition.

Papers presented at a seminar held at Indian Institute of Advanced Studies, Shimla on 22-26 June 1987.