The Tantric Path of Ramakrishna Final

THE TANTRIC PATH OF RAMAKRISHNA
A
Dissertation
Submitted
by
YOGESH RAMNATH PANDEY
in partial fulfillment of
the requirement for the degree

of
MASTER OF ARTS
IN
BUDDHIST STUDIES, PHILOSOPHY, AND COMPARATIVE RELIGIONS
Supervised
by
Dr. ALEKSANDRA WENTA
SCHOOL OF BUDDHIST STUDIES, PHILOSOPHY, AND COMPARATIVE

RELIGIONS
NĀLANDĀ UNIVERSITY
RAJGIR, NALANDA-803 116
BIHAR, INDIA
August 2019
DECLARATION
I hereby declare that this dissertation entitled “THE TANTRIC PATH OF

RAMAKRISHNA” is a bona fide record of research done by me during the course of
research and that the dissertation has not previously formed the basis for the award of
any degree, diploma, fellowship or other similar title, of any other University or Society.
Rajgir YOGESH PANDEY

Date:12-August-2019 Admn. Id: 030117008
2
CERTIFICATE
We the undersigned members of the dissertation advisory committee of Mr.

YOGESH PANDEY (030117008), a candidate for the degree of Master of Arts agree
that this dissertation entitled “THE TANTRIC PATH OF RAMAKRISHNA” may be
submitted by Mr. YOGESH PANDEY (030117008) in partial fulfillment of the
requirement for the degree.
Dr Aleksandra Wenta
Supervisor
Dr Sukhbir Singh
Dean
School of Buddhist Studies,
Philosophy, and Comparative Religions,
Nālandā University.
3
ACKNOWLEDGEMENTS
I take this opportunity to, express my sincere gratitude to my research

supervisor, Dr. Aleksandra wenta for providing her invaluable comments
and critiques. I would also like to thank Bhupesh Goyal, Inder Singh
Chaudhary, and Turzo Mondal, for their contribution, in shaping my thesis. I
would like to thank Sahvandana Singh, for her deep and critical insights.
And lastly, I would like to thank my parents for supporting me and having
faith in me.
4
TABLE OF CONTENTS
ACKNOWLEDGEMENT.................................................................................................04
INTRODUCTION.............................................................................................................06
METHODOLOGY............................................................................................................07
CHAPTER: I
A Biographical Overview of Ramakrishna...........................................................09
Dakshineshwar......................................................................................................11
Ramakrishna: A Tantric?.......................................................................................20
CHAPTER: II
THE TANTRIC PATH OF RAMAKRISHNA................................................................23
Significance of Impurity For Transcendence........................................................24
Kali: The Divine Mother.......................................................................................27
Sahajiya practice of Ramakrishna.........................................................................28
Lila of the Divine Mother......................................................................................30
Shodashi worship..................................................................................................33
CONCLUSION.................................................................................................................35
BIBLIOGRAPHY.............................................................................................................38
5
Introduction
Rāmākṛṣṇa Mission and Rāmākṛṣṇa Maṭha are two monastic institutions established by
Vivekānanda in the name of his beloved guru, Rāmākṛṣṇa. There are as many as 210
branches of these two institutions spread all over the world. 1 One of the three main
ideals of the Rāmākṛṣṇa Mission, as mentioned on their official website, is a harmony of
all religions, which indicates their intent to profess disbelief in orthodoxy, as Rāmākṛṣṇa
himself was too skeptical of the Brāhmanical orthodox practices, already dominant in the
society. According to the Rāmākṛṣṇa Mission, Vedānta philosophy was the foundation
of Rāmākṛṣṇa’s teachings,2 which was expounded by his student Vivekānanda, so that
it could be made available in every possible corner of the world, without any
discrimination based on caste, creed, or race. Rāmākṛṣṇa was one of the first mystics
who attempted to establish harmony between major religions of the world. He, at an
early age of nine, recognized the injustice caused by the Brāhmins to the lower caste
population by accepting meal from a śūdra woman. Rāmākṛṣṇa himself said that his
father was an orthodox Brāhmin who would not accept gifts from śūdras, but practices of
Rāmākṛṣṇa reveals how unorthodox he was in his practices and beliefs about the caste
system, among other things. The unusual views of Rāmākṛṣṇa may have been inspired
by the many traditions in Bengal which criticize caste system or orthodox practices, and
believe in Advaita (monism) for instance ‘Tantra.’ My thesis wants to question the
pervading assumption about Rāmākṛṣṇa being a believer in only Vedāntic tradition.
Rāmākṛṣṇa seems to have practiced various traditions to attain spiritual liberation and it
is wrong to assume that Vedānta was the only foundation of his teachings. My thesis will
try to locate Rāmākṛṣṇa’s spiritual practices and beliefs within a broader conceptual
framework of tantra that will also include traditions native to Bengal, where he lived. My
methodology will be based on the analysis of the three biographies of Rāmākṛṣṇa, out of
which two are written by his own disciples and the remaining one was composed by one
of the leading disciple of his wife and spiritual consort, Śāradā Devī.
1
Belur Maṭha, Branch Centers (https://belurmath.org/branch-centres/)
2
Belur Maṭha, About Us (https://belurmath.org/about-us/)
6
The first part of the introductory chapter gives a brief account of my methodology and
introduces the three biographies as the basis of my methodology. The second chapter is a
short but comprehensive note on Rāmākṛṣṇa, that will also include an overview of
Rāmākṛṣṇa’s childhood and adolescence as well as information about his different gurus
and his life at Dakṣiṇeśwara. The third part gives a broad overview of Rāmākṛṣṇa’s
tantric path which will be analyzed in detail in Chapter Two of this thesis.
Methodology
My analysis is based on the three independent biographical sources on Rāmākṛṣṇa. All

of these three biographies are of importance, because the authors of these books were
direct disciples of Rāmākṛṣṇa. The first of the three is Śrī Rāmākṛṣṇa and his Divine
Play, which is a translation of Śrī Śrī Rāmākṛṣṇa Līlāprasanga, originally written by
Śāradānanda, a disciple of Rāmākṛṣṇa. Śāradānanda began publishing his writings in the
magazine named ‘Udbodhan’ (a Bengali magazine started by Vivekānanda ) in 1909. It
is one of most detailed biographies of Rāmākṛṣṇa that we have. Swami Cetanānanda
translated the work of Śāradānanda into English in 2003. Incidents of Rāmākṛṣṇa’s
childhood were recorded by Śāradānanda through the oral transmission received by
Śāradānanda from the Master’s own words, family members, and village neighbors of
the Master. Śāradānanda interviewed Hṛdaya (Master’s personal attendant at Kālī temple)
and his nephew for detailed information on his various sādhanas. The main goal of this
work seems to be the establishment of Rāmākṛṣṇa’s teachings as a doctrine taught by an
Avatāra of the lord Kṛṣṇa (or lord Viṣṇu or lord Buddha or lord Rāma) and to spread
the teachings of Rāmākṛṣṇa. The writings of Śāradānanda were translated into English,
for the first time in 1952, by Swami Jagadānanda. In 2003, Swami Cetanānanda took
up the task of compiling the work of Śāradānanda into a book, with a short biography on
Śāradānanda. The name of the book is Śrī Rāmākṛṣṇa and his Divine Play.
The second source of my study is Śrī Śrī Rāmākṛṣṇa Kathāmritā, originally written in
Bengali by Mahendranath Gupta and translated into English from Bengali by Swami
Nikhilānanda (born Dinesh Chandradasa Gupta) as ‘ The Gospel of Śrī Rāmākṛṣṇa’.
Nikhilānanda provides a brief introduction on Mahendranath Gupta, after the preface
section of the book. In his ‘Introduction’, Nikhilānanda summarizes the life of
Rāmākṛṣṇa from the time of his birth to death, he narrates his spiritual practices and
7
important events in his life. In the later part of the work, Nikhilānanda made an attempt
to translate the full work or all the five volumes of the Śrī Śrī Rāmākṛṣṇa Kathāmritā.
He also omitted some pages or excluded them from his book as he thought that they were
“of no particular interest to English speaking readers.”3 Mahendranath Gupta, met his
guru (Rāmākṛṣṇa) for the first time in the year 1882, while he was going through peer
pressure of family fight and had decided to end his life. Mahendra followed the hobby of
diary-writing since his teenage years, and these written conversations of Rāmākṛṣṇa,
preserved by Mahendra, were later published as Śrī Śrī Rāmākṛṣṇa Kathāmritā. It is one
of the most significant biographies of Rāmākṛṣṇa, as Mahendranātha describes each
aspect of Rāmākṛṣṇa with the same devotion. The idea of the title of the biography was
inspired from Caitanya’s biography, Śrī Caitanya Caritamṛtā. Mahendra published the
first four volumes of Kathāmritā in the years 1902, 1904, 1908, and 1910 respectively,
whilst the last volume was published in 1932. Mahendranātha produced this work under
the pseudonym of “M” and was popular as ‘Master Mahāśaya’ among his devotees.
The Gospel of Rāmākṛṣṇa is the first, possibly literal translation of Mahendranātha

Gupta’s diary notes and my third source. The notes were translated by Swami
Abhedānanda who was a direct disciple of Rāmākṛṣṇa. The original name of
Abhedānanda was Kālīprasāda Candra. The third source is Abhedānanda’s translation of
the ‘Rāmākṛṣṇa Kathāmritā’ (diary notes of M.) from Bengali into English, on the
request made to him by Mahendranath Gupta. Abhedānanda divides the notes into
fourteen parts, and names each part as relevant. Abhedānanda in his introduction tries to
portray Rāmākṛṣṇa as an Avatāra. He also tries to highlight the significance of the
Master’s teachings in the modern world, as well as effects of his teaching on the
academic community, and Brahmo Samaj. But most importantly, he asserts that the
mission of Rāmākṛṣṇa was to “establish the worship of the Divine Mother and thus to
elevate the ideal of womanhood into Divine Motherhood.” And, in the translation of his
chapters are included the events, and words of Rāmākṛṣṇa, that occurred in the last four
years of his life (1882-1886).
3
See, Preface of The Gospel of Śrī Rāmākṛṣṇa.
8
Chapter I
A Biographical Overview of Rāmākṛṣṇa
Childhood and adolescence of Gadādhar
Rāmākṛṣṇa is accepted as an ‘Avatāra’ by his disciples. Brāhmāṇī, his Tantric and

Vaiṣṇavite Guru, was the first person to organize a scholarly meeting for the inspection
of his God-like virtues. However, this was not the first time that Rāmākṛṣṇa was being
recognized as an ‘Avatāra’. It is a well-known fact among the Rāmākṛṣṇa followers, that
Kṣudiram (Rāmākṛṣṇa’s father) had a divine dream in which Viṣṇu promised him to be
born as his son. On the other hand, his mother, Candradevī, had a vision of light from
Śiva’s idol and entering her body. Various other stories are associated with Rāmākṛṣṇa’s
birth to identify him as an extraordinary person since his birth. He was born on the 18th
of February, in the year 1836, in the village named Kamarpukur. Rāmākṛṣṇa was named
as ‘Gadādhar’, which is also one of the names associated with the Lord Viṣṇu.
Śambhūcandra was Gadādhar’s real name based on his natal sign, which was given by
his father after his birth ceremony.4 Soon after his birth, Kṣudiram observed that
Gadādhar had phenomenal memory power and various talents. While playing on his
father’s lap, he used to repeat short hymns, names of his ancestors, and he used to recite
hymns to different deities as well as the stories from the two great Indian epics the
Rāmāyaṇā and the Mahābhārata. Gadādhar would memorize them after just one
repetition and would later re-narrate them, when requested to do so. Being extraordinary
in some academic subjects, Gadādhar found mathematics to be intimidating. He was sent
to school at the age of five. His inherent nature tended to make him play naughty tricks
on others and he also enjoyed too much of attention during his young days. He was much
more interested in playing in the neighboring orchards, and performing dramatic acts,
4
Swami Cetanānanda : Śrī Rāmākṛṣṇa and His Divine play, 2003, p.111.
9
rather than going to school.5 It was known that Gadādhar was sometimes stubborn, as he
would disobey his parents if they forbade him from performing a dramatic act and would
demand reasons that would persuade him not to play. Except arithmetics, Gadādhar
showed keen interest in other academic subjects and used to learn very quickly. He also
developed a keen interest in sculpting, acting, mimicking and painting. Fearlessness was
one of his most noticeable qualities he possessed. In his childish and playful mood he
would visit places, which even elders avoided due to the fear of evil spirits. Gadādhar
was very fascinated by listening to the yātrā performance or presentation of the purāṇas.
He had a good sense of humor and mimicking skills, he could mimic both men and
women. The boy’s sweetness and skills made him to be loved by everybody.6
But soon the days of carelessness and fun came to an end for Gadādhar, due to his
father’s death. He experienced a state of ‘terrible emptiness.’ “Because his heart and
intellect were more developed than those of other boys, in consideration for his mother,
he did not express his grief”7 is one of the most specific reasons behind his experience of
‘terrible emptiness’, as Śāradānanda points out. During this time of his life, the boy who
loved company went into solitude. And, in this whole process of controlling his emotions
from blasting out, Gadādhar seems to have been able to hold on to his emotions. The
impact of all these negative emotions turned out to be positive in his case. He became
reflective and unlike before he started to prefer solitude more than being in a company of
others. He became more interested in analytically observing the lives and nature of
human beings.8 Gadādhar’s preference of solitude led him to seek the company of
people with similar disposition. With the hope of gaining peace of mind he began visiting
monks, who sometimes stopped by the rest-house in the village of Kamarpukur more
frequently. In this manner the boy started to love the company of holy men and began to
observe them and their activities keenly. At this point he became more introspective and
deeply spiritual in nature. With the development of these qualities in his nature,
5
Ibid, pg.118.
6
Ibid, pg.124-133.
7
Ibid, pg.125.
8
Ibid, pg.124-133.
10
Gadādhar gradually started losing his interest in earning broad knowledge and started his
quest for gaining the knowledge of the ‘ultimate reality’.
Institutional education, for Rāmākṛṣṇa was just a means for earning money or bread. He
very soon realized (unlike his father) the fact that, although humans may enjoy earthly
pleasures with their money, qualities like truthfulness, strength of character and
righteousness are absent in such people. The realization that money and longing for
pleasure give rise to sufferings made Gadādhar indifferent of mere ‘bread-winning
education.’9 He also started spending most of his time at home helping his mother in her
kitchen chores. Women visiting Candradevī now got often chances when they could
spent time with Gadādhar, and listen to the religious stories and songs in his sweet voice.
Over time, Gadādhar wielded huge influence over the women of the village. The
approach of Gadādhar towards women was simple, his behavior was loving and his
singing so sweet that it gave birth to unique devotion and love in women. And, it was all
due to the belief of Gadādhar, that “he was one of them.”10
Dakṣiṇeśwara
Gadādhar was called to Calcutta by his brother Rāmakumar, who wished that his
younger brother would be of good help in assisting him in his priestly duties. While
Śāradānanda mentions that he arrived to Calcutta at the age of seventeen,11 Nikhilānanda
maintains that he was in his sixteenth year during the time.12 In 1847, Rānī Rāsmaṇī, a
rich widow of Calcutta, who belonged to the ‘śūdra’ caste, purchased a twenty acres plot
on which she established a garden and in that garden she built three temples. The temples
were devoted to Mother Kālī, Lord Śiva and Kṛṣṇa. The temples are located in a remote
outskirts of Calcutta, named Dakṣiṇeśwara. It is situated on the bank of Ganga river,
because Rānī Rāsmaṇī had a divine dream, in which the goddess (the name is not
mentioned) gave her this command “Install My image in a beautiful spot on the bank of
9
Swami Nikhilānanda: The Gospel of Śrī Rāmākṛṣṇa, 1942, pg.20.
10
This belief of Rāmākṛṣṇa, that he was one of them (women) played a great role in realization of God, in
his spiritual practice of Tantra. (see., Swami Cetanānanda : Śrī Rāmākṛṣṇa and His Divine play, 2003,
pg.137.)
11
Swami Cetanānanda : Śrī Rāmākṛṣṇa and His Divine play, 2003, pg.175.
12
11
the Ganges and arrange for daily worship and food offerings to me. I will manifest
Myself within that image and accept your worship everyday.”13 The deity chosen by
Rānī Rāsmaṇī as her iṣṭa was the Mother Goddess Kālī, thus it is why the Kālī temple at
Dakṣiṇeśwara is the biggest one out of the other three. Although the temple had been
built there was no sign that Rānī Rāsmaṇī’s dream vision could be brought into reality,
as she was of śūdra caste and none of orthodox Brāhmins was ready to perform idol
installation rituals in her temple. She found some relief, when Rāmakumar suggested that
there was one way in which her temple’s idol can be installed without the criticism of the
Brāhmins. After Rāsmaṇī’s exhausting search for a Brāhmin for her Kālī temple, it was
Rāmakumar who was persuaded to act as a priest of Rādhā-Govinda temple. Rāmakumar
began to live in Dakṣiṇeśwara permanently. Later, he was joined by Gadādhar and
Hṛdaya Chattopadhya. Māthur Bābū, the right hand of Rāsmaṇī was so impressed by
Gadādhar’s nature that he handed the responsibility of the Kālī temple to him and
assigned him as the permanent priest of the Kālī temple. Intially, Gadādhar refused to
accept the proposal of Māthur Bābū, because he did not want to be tied to a responsibility
of being a priest, although he had a desire to practice spiritualism1415, thus, he agreed
later when Hṛdaya affirmed that he would take upon the responsibility of the ornaments
of the goddess.16 Soon after the agreement of the Master, arrangements were made to
initiate him as a priest by Māthur Bābū. Rāmākṛṣṇa was initiated into Śākta tradition for
acquiring the post of the priest of the Kālī temple by Kenarāma Bhaṭṭācārya. 17
Kenarāma Bhaṭṭācārya18 was very well known for his worship and devotion towards
Goddess Śākti. He lived in Calcutta in an area named as Baiṭhak Khāna Bazār.19 He was
13
Swami Cetanānanda : Śrī Rāmākṛṣṇa and His Divine play, 2003, pg.181-182.
14
Rāmākṛṣṇa, under the guidance of his elder brother had been already learning to handle the basic
responsibilities of a priest.
15
Ibid, pg.200.
16
Ibid, pg.200. (He was allergic to metals like gold, silver..etc.)
17
Ibid, pg.205.
18
Kenarāma Bhaṭṭācārya, was also the name of a Tāntric guru of a great poet of the mother goddess Kali,
Kamalakānta Bhaṭṭācārya, who also was a contemporary of Rāmākṛṣṇa. But, I found no evidence whether,
they got initiation from the same guru or not.
19
12
known to Māthur Bābū and Rānī Rāsmaṇī, and, he frequently visited the temple of
Dakṣiṇeśwara. Rāmākṛṣṇa himself chose to get initiated by Kenarāma Bhaṭṭācārya.
Was it due to his interest in Śākti worship or Tantra that he chose his first guru who was
an expert in Śākti worship and a practitioner of Tantra, or just a random step, will always
be unknown, but what we know here is that, his potential was realized by his guru in
their first meeting. During the procedure of initiation, as Rāmākṛṣṇa sat facing the image
of the goddess he found “himself encircled by a wall of fire protecting him and the place
of worship from unholy vibrations, or he would feel the rising of the mystic kuṇḍalinī20
through the different centers of the body.”2122 The master was initiated by him into the
Kālī mantra and following the initiation, the master went into ecstasy.23 Tantrics believe
that if a disciple experiences arousal of kuṇḍalinī energy in his body during the
procedure of initiation, it is only because he has the potential to receive the teachings. It
is also understoot as a sign of the deity’s grace, he has chosen to worship, or the sign of
guru’s grace, who has recognized the extra-ordinary capabilities of his disciple and has
agreed to transmit the esoteric doctrine.24 The guru is often associated with the deity in
tantric traditions, as he is the one who leads a disciple to liberation by teaching him the
right methods of practice. But, in Rāmākṛṣṇa’s case, there was no guru to teach him the
methods of practice of kuṇḍalinī yoga, as Kenarāma Bhaṭṭācārya disappeared after that
day. Because, he had experienced intense joy during his initiation due to elevation in his
kuṇḍalinī energy, he could not resist himself from desiring for the same experience
again and again.
After his initiation into Śākti tradition, he began to meditate upon his chosen deity, the
goddess Kālī.25 His yearning deepened day by day for a living vision of the goddess Kālī.
20
Kuṇḍalinī, the upright axis at the innermost center of a person and of the universe, is the very source of
man’s might, drawing and unfolding all his energies. (see., L.Silburn, Kuṇḍalinī-The Energy of the Depths
1988.)
21
22
The goal of non-dualist tantrics is to awaken and control kunḍalinī (L.Silburn, 1988:04).
23
Ecstasy, in Sanskrit can be translated as, Samādhī (meditative absorption, see., Sarbacker 2012, pg.17.)
24
See., David Gordon: White Tantra (The Tantric Guru, by Andre Padoux), 2000, pg 41-51.
25
Goddess “Kālī must always be remembered along with Yoginīcakra (kuṇḍalinī). Thus, he was
meditating on Kālī means that he was meditating to raise his kuṇḍalinī energy.(Giri Ratna Mishra: 2016)
13
He sang various padāvalīs2627 to the mother goddess, sitting in front of her image and
got absorbed in meditation. Gradually, his practices became more and more extreme as
his longing grew more intense, because with growth in experience of the rising of
kuṇḍalinī energy, the desire to experience it more profoundly also grew, but also
brought different symptoms in his physical and psychological health. At night hours, he
started visiting the cremation ground28 of pañcavaṭī, to meditate. Once Hṛdaya followed
the master in suspicion, and observed that the master having discarded his clothes and the
sacred thread29 was meditating under an amalaki tree.30 Horrified by this vision, as he
was ignorant about these esoteric practices of tantra which requires a practitioner to be
detached from the state of ignorant self-bondage, Hṛdaya inquired from the master about
his heterodox practice, and in return the master replied “One should meditate by
becoming free from all ties......This sacred thread is a fetter because it signifies
vain-glory: ‘I am a Brāhmin and superior to all.’ One should call on Mother with a
one-pointed mind, shunning all bondage.”31 Attachment to one’s social status is thought
to be a barrier on the path to realization of the truth, by tantrics. Thus, the Master, also
cleaned the latrine, by his naked hands to dispel his pride of lineage.32 There are many
more such incidents recorded by Śāradānanda, where Rāmākṛṣṇa is eating leftovers of
26
A Short poetry dedicated to a specific specific deity in his/her praise.
27
He mostly sang the poems composed by the two great tantric poets of Bengal, known as Rāmprasād and
Kamalākānta.
28
Tantrics, especially Kapālikās meditate on their deities in the solitary places like, ”on mountains, in
caves, by rivers, in forests, at the feet of isolated trees, in deserted houses, at crossroads, in the jungle
temples of the Mother Goddesses, but above all in the cremation-grounds, the favorite haunts of Bhairava
and Kālī.” (for more information see., Alexis Sanderson, Purity and Power among the Brahmans of
Kashmir 1985, pg.201.)
29
30
Ibid. (Rāmākṛṣṇa said to Hṛdaya that, scriptures say that the one who meditates under an amalaki tree,
all his desires are fulfilled.)
31
Ibid, pg.209.
32
Rāmākṛṣṇa recognized the impurity of Brahmanical “purity and social esteem." He believed that, “a
state of ignorant self-bondage through the illusion that purity and impurity were objective qualities residing
in things, persons and actions,” as Tāntric Brahman of Kashmir believes(see., Alexis Sanderson, Purity
and Power among the Brahmans of Kashmir 1985, pg.198.)
14
other people, having food with animals, cleaning house of a scheduled class woman with
his neglected hairs, and so on.
The Master performed various forms of practices, whichever he considered necessary for
attaining the vision of the Mother Goddess. As none of his practices were producing the
desired results, Rāmākṛṣṇa decided to commit suicide. But, as soon as he touched the
sword of the Mother to slain himself, he had a vision of the Goddess and became
unconscious of the outer world. The Master, described his first vision of the Mother as
follows: “It was as if....., everything else vanished altogether; as if there were nothing
anywhere! And what I saw was an infinite shore-less ocean of light; that ocean of light
was consciousness.”33 The experience of the Mother’s power was extraordinary and
pleasing.34 Once this eternal bliss of union with the absolute is experienced by an adept,
his longing for a re-union with the deity intensifies. Rāmākṛṣṇa had experienced ascend
of his kuṇḍalinī śākti, during his initiation into the Śākti mantra. But, he could not
experience it again as he had no one, under whose guidance he could progress on this
path, as his guru had disappeared after his initiation. Extreme longing for a union with
deity, as in the case of Rāmākṛṣṇa, sometimes results in extreme pleasure and
sometimes intensifies torment, however it would have been possible for him to reduce
the amount of pain he was going through only if he had a guide. The Master himself has
described some of his initial experiences of kuṇḍalinī awakening and it’s affect on his
mental and physical health.
Due to his longing for the re-union with the Mother Goddess, Rāmākṛṣṇa went through
a good deal of sufferings. He would experience burning sensation all over his body,
which was one of his major complaints. At this stage in his life, Bhairavī Brāhmāṇī
arrives as his savior in the form of a guru. Śāradānanda has provided us the following
description of Bhairavī: she was a beautiful woman in her forties, at the time.35 Her real
name was Yogeśwarī. While Nikhilānanda, in his introduction of his translation of
33
Swami Cetanānanda : Śrī Rāmākṛṣṇa and His Divine play, 2003, pg.212. (Tantratattva, that is the
Tantric scripture of Bengal states “She permeates the world as infinite power of consciousness.”)
34 Kṛṣṇa, Gopi. kunḍalinī: The evolutionary energy in man. Shambhala Publications, 1970, pg.03.
35
Swami Cetanānanda : Śrī Rāmākṛṣṇa and His Divine play, 2003, pg.253
15
Mahendranātha’s notes, reports us that she was born in East-Bengal.36 She was very well
trained in the methods of Tantra sādhana and Vaiṣṇava Tantra practice. 37 It was she,
under whose guidance, the Master found solution to all of his problems and pains, he was
suffering from.
At their first meeting, Rāmākṛṣṇa articulated “his everyday spiritual experiences, his
divine visions, loss of outer consciousness, the burning sensation in his body, his
sleeplessness, and other physical symptoms.”38 Bhairavī after listening carefully to the
experiences Rāmākṛṣṇa had described, replied that he was going through an experience
described in the Vaiṣṇava testimony as mahābhāva.3940 Rāmākṛṣṇa “thought that his
physical symptoms could be signs of a disease.”41 Thus, to liberate him from this wrong
assumption, Bhairavī encouraged him to exercise the practices of Tantra.42 Rāmākṛṣṇa
revealed to his devotees that he had practiced “all the sixty four sādhanas prescribed in
the Viṣṇukrānta”43 under the guidance of the Bhairavī. Mahābhāva (also known as
mādhuryabhāva)44 is a Vaiṣṇava terminology. And to unveil the ultimate truth of
Vaiṣṇavas (mahābhāva is also known as Rādhābhāva, which is the highest form of truth
to the followers of Śri Caitanya), why should Bhairavī prescribe the Master to practice
Tantra? The answer lies in the fact that Sahajiyās45 like Tāntrics believe that the body
mainly consists of several vertically arranged successive sections, known as padmas
36
37
Ibid.
38
39
In Vaiṣṇava Tantra, Mahābhāva is the “highest state of love, embodied in Rādhā.” Mahābhāva, is the
highest truth. “In the Mahābhāva, Kṛṣṇa and Rādhā, the two, are one.” see., Edward C. Dimock: The
place of the hidden moon, 1989, pg.167.
40
41
42
Ibid, pg.259.
43
Viṣṇukrānta, is a collection of Tantric texts extending from region of Vindhyā mountain to Ciṭṭāgoṇga,
including Bengal.(N.N Bhaṭṭacarya: History of the Tantric Religion, 2005, pg.51.)
44
The meaning of Mādhurya is, “Majesty” and “sweetness”.
45
“Vaiṣṇava Sahajiyā is a blend of Vaiṣṇava and tantric thoughts and practices. (see., Edward C.
Dimock: The place of the hidden moon, 1989, pg.36.)
16
(lotuses).46 The principle for both the sects is the same: that is to ascend the rasa
(am ṛta)47 from the lowest padma section to the uppermost padma, in which, the union
(līlā) of Rādhā and Kṛṣṇa takes place.
Śāradānanda in his chapter ‘Jaṭādhāri and the Master’s sādhana of vātsalyabhāva’

(Swami Cetanānanda: 2003, pg.272.) reveals to us that Rāmākṛṣṇa practiced several
distinct attitudes to approach God following Vaiṣṇava Tantra.48 Out of them was the
practice, called śāntabhāva (the mood of serenity towards God), dāsyabhāva (serving the
God as his servant), and śākhyabhāva (assuming oneself as a friend of the God) on his
own, in the first four years of his spiritual practice. He started his practice of
vātsalyabhāva49 after the completion of the former three practices. In this kind of
practice, a disciple or a practitioner adopts the attitude of a female towards God, most
favorably, like of a mother, towards his child. 50 Initially, while practicing vātsalyabhāva,
Rāmākṛṣṇa would dress like a woman sometimes or would care for the Mother as his
own child. He used to feed her, and wouldn’t touch even a morsel of meat before he
himself was convinced that the Mother has accepted his offerings. Sometimes, he even
used to fan her, as he believed that the Mother was herself manifest in the idol.
Entertaining the Mother with his lovely devotional songs was one of Rāmākṛṣṇa’s most
favorite attitudes to please mother.51
During this time period in his life, a devotee of Rāma arrived to Dakṣiṇeśwara, called
Jaṭādhāri. Jaṭādhāri was an eminent practitioner of Vaiṣṇava tantra. He had years of
46
In Tantrism, these lotuses are known as cakras. (see., Edward C. Dimock: The place of the hidden moon,
1989, pg.177)
47
Rasa, is a terminology used in Sahajiyā tradition for kunḍalinī. (see....,Edward C. Dimock: The place of
the hidden moon, 1989, pg.168.)
48
49
“A state in which the worshipper considers Kṛṣṇa a child and himself the parent, as did Kṛṣṇa’s foster
parents.” (see., Edward C. Dimock: The place of the hidden moon, 1989, pg.23.
50
Edward C. Dimock: The place of the hidden moon, 1989, pg.23.
51
17
experience in the practice of vātsalyabhāva.52 Rāmākṛṣṇa inferred the great qualities of
Jaṭādhāri, and gradually developed an intimate relationship with him. Jaṭādhāri used to
carry a metal image of Rāmacandra which he had been worshiping for years. He had
great attachment with the metal image and he would contemplate on the same. Jaṭādhāri
would lovingly call the metal image of Rāma (Rāmalala) and for Jaṭādhāri the metal
image had life in it, it was not just an image made out of metal.53 As Rāmākṛṣṇa himself
practiced vātsalyabhāva on his own in some way, Jaṭādhāri in his practice would bath
clean the image with water as if he was bathing the Rāma, would nurse him, feed him,
talk to him, and would also play with him.54 Rāmākṛṣṇa showed his willingness to
Jaṭādhāri to be initiated into the Rāma mantra. He was already once initiated into the
Raghūvīra Mantra for the sake of worshiping his family deity Raghūvīra. However, then
his attitude was of a servant towards his master Raghūvīra, while now, he would act as a
mother of Raghūvīra and serve his love for Raghūvīra as a woman. Jaṭādhāri initiated
Rāmākṛṣṇa into the Rāma mantra and enlightened Rāmākṛṣṇa with his thoughts on
Rāma. Rāmākṛṣṇa started his practice of vātsalyabhāva under the instruction of his guru
Jaṭādhāri and within a few days he had a vision of Rāma. In one of his vision, he saw
that, “Rāma, who is a son of Dashratha, is in every being; the same Rāma is immanent in
the universe and yet transcends it.”5556 57
Śāradānanda has brought out to us that the Master practiced Tantra sādhana with
Brāhmāṇī for approximately three years (from 1861 to 1863)58. After the completion of
Tantric sādhana, the Master followed Brāhmāṇī in Vaiṣṇava practice of
madhurabhāva.59 Madhurabhāva, is a state in which a devotee has realized the ultimate
52
53
Ibid.
54
Ibid, pg.275-276.
55
Ibid, pg.279.
56
Man is the Universe, as the supreme being resides in every being (i.e. Microcosm is Macrocosm) is
more of a Tantric thought. (see..., Edward C. Dimock: The place of the hidden moon, 1989, pg.23.)
57
Rāmākṛṣṇa contemplated Rāma as the transcendent consciousness just as he meditated upon Kālī.
58
59
18
truth of non-dual reality of the union between Rādhā and Kṛṣṇa (puruṣa and prakṛti).60
The Vaiṣṇava followers believe that if an adept assumes himself to be of the opposite
sex, his/her sexual desires are diminished, and then he can easily unite in love with the
supreme being. Hence, Rāmākṛṣṇa assumed the role of a woman and also dressed
himself like a woman to practice madhurabhāva.61 During the practice of
madhurabhāva his physical symptoms or the signs of awakened kuṇḍalinī energy like
“the burning sensation, cessation of physiological actions (as in paralysis), slackening of
the joints, and oozing out of blood through the pores of his body”62 were manifested
again in his body. The Vaiṣṇavas prescribe to contemplate on Rādhā (kuṇḍalinī) in
order to obtain her power by her grace and in order to get rid of these torments and the
realization of ultimate reality. Rāmākṛṣṇa followed the instructions given in the
Vaiṣṇava testimonies and propitiated Rādhā to merge himself with Kṛṣṇa. He
envisioned Kṛṣṇa “in himself and in the universe.”63 He told his disciples that while
practicing the discipline of madhurabhāva, he wore women’s clothes for six long
months.64 Thus, after completion of these practices of Tantra, Rāmākṛṣṇa further moved
on to realize the Brahman of Vedāntins, under the great teacher of seven hundred
disciples, named Totāpuri.
Born in the state of Punjab, Totāpuri was a sannyasin of Vedāntic occult. He followed
the doctrine of Advaita Vedānta professed by the great Śankarācārya. In his view, the
world is an illusion. He had practiced several ascetic disciplines on the banks of Narmada
river, for a long period of forty years to realize the nature of absolute.65 His only method
of practice was contemplation of the absolute in meditation, and he regarded other
methods of worship such as prayers, rites, and rituals of no use, in helping to realize
60
61
Swami Nikhilānanda: The Gospel of Śrī Rāmākṛṣṇa, 1942, pg.35-38.
62
Ibid, pg.38.
63
Ibid.
64
In Vaiṣṇava tantra, women are of significant importance for highest spiritual realization. She is the
śikṣā guru. Every woman is a guru for Vaiṣṇavas. Women can be a guru is mainly a Tantric thought,
borrowed by Vaiṣṇavas. (see., Edward C. Dimock: The place of the hidden moon, 1989, pg.99.)
65
19
God.66 He used to just cover his private parts with a piece of cloth in the name of
clothing and roaming in the sun he would beg for alms. In 1864 he was on a pilgrimage,
roaming like a lion free from his cage, he arrived at Dakṣiṇeśwara after visiting
‘Jagannātha Puri’ and Gangāsāgar. 67
Totāpuri believed Rāmākṛṣṇa to be a perfect aspirant to learn Advaita Vedānta. He

asked Rāmākṛṣṇa “It seems you are an excellent aspirant. Would you like to practice
Vedānta?”68 Rāmākṛṣṇa replied that he should first ask for permission from his Mother.
Mother Kālī affirmed and informed him thatTotāpuri has come to Dakṣiṇeśwara to teach
him that. Accordingly, Rāmākṛṣṇa renounced the world to learn Vedānta. The
Rāmākṛṣṇa’s practice of Vedānta had begun under the guidance of Totāpuri. In the
beginning, Rāmākṛṣṇa couldn’t see anything beyond the Mother Goddess Kālī, but, after
he reported this to Totāpuri, he placed a small piece of glass between his eyebrows, and
suddenly Rāmākṛṣṇa went into deep samādhī. Rāmākṛṣṇa remained in the samādhī for
three long days, and achieved the goal of Vedānta by realizing the Absolute, the
‘Brahman.’ However, what Rāmākṛṣṇa realized was a bit distinct from the realization of
Totāpuri. 69
Rāmākṛṣṇa: A Tantric?
We have already seen various practices of Rāmākṛṣṇa, which he adopted on his path to
God-realization. Many scholars have tried to draw relationship between Rāmākṛṣṇa and
various disciplines. Śākta worship of Rāmākṛṣṇa displays intense relationship with
Tantrism. Rāmākṛṣṇa has been identified as the follower of Śākta and Tantric tradition
by Jeffrey Kripal70 and Walter G. Neevel71. M.D. McLean is convinced that Rāmākṛṣṇa
66
Ibid.
67
68
69
Totāpuri believed and professed that ‘the Brahman is devoid of power.’ While Rāmākṛṣṇa’s faith in
transcendence of the Brahman was unshakable. He believed in the Tāntric aspect of non-dualism, that is
‘the Brahman is never devoid of power.’ (see.,Sinha, Jadunath. The Cult of Divine Power:"
70
See......,Jeffrey J. Kripal, Kali's Child: The Mystical and the Erotic in the Life and Teachings of
Rāmākṛṣṇa.
20
was a follower of Śākta bhakti cult. Swami Prabhānanda declares him to be a Śākta,
while Vivekānanda, his foremost disciple chose to interpret his beliefs as teachings of
Vedānta. Vivekānanda was chosen by Rāmākṛṣṇa as his successor. Rāmākṛṣṇa laid the
responsibility of carrying his teachings forward on Vivekānanda’s shoulders. 72
Vivekānanda established two monastic orders, named as ‘Rāmākṛṣṇa Maṭha’ and
‘Rāmākṛṣṇa Mission.’ Although named after Rāmākṛṣṇa, the teachings of these
organizations have more parallels with Advaita Vedānta and almost neglect the Śākta
aspect of Rāmākṛṣṇa. June McDaniel terms the philosophy of the two monastic orders
established by Vivekānanda as ‘Modern Śākta universalism’ and comments that ‘Śākta
universalism’ was not the philosophy of Rāmākṛṣṇa73. Most of the scholars who have
tried to interpret the beliefs and practices of Rāmākṛṣṇa seem to have ignored one or
other aspect of Rāmākṛṣṇa’s practice or belief. Scholars have been trying to locate him
under the streams of Śākta, Vedānta, Tantra, and Vaiṣṇava. Most of them tend to avoid
his attitude towards Vaiṣṇavism, while some tend to confuse his monistic belief of tantra
as Vedāntic monism. Perhaps it is comparison of Rāmākṛṣṇa’s Vaiṣṇavite and Tāntric
practices that could lead us to more reliable interpretation of his teachings.
Nikhilānanda interprets Rāmākṛṣṇa as a believer in Dualism, Qualified non-dualism,

and Absolute non-dualism as the three stages of God-realization.74 And, among these,
the Absolute non-dualism is the final stage, whilst dualism holds the place of the first
stage.75 Nikhilānanda draws this conclusion on the basis of Cetanānanda ’s words, which
are as follows: “Rāmākṛṣṇa’s life can be found in synthesis of four yogas: Karma, jnana,
bhakti and raja, and the philosophies of three main schools of Vedānta- Dualism,
Qualified non-dualism76 and Absolute non-dualism. 7778” According to Cetanānanda and
71
See....,Walter G.Neevel; Smith, Bardwell L.. "The Transformation of Rāmākṛṣṇa". Hinduism: New
Essays in the History of Religions. Brill Archive.
72
73
See..., June McDaniel: Offering flowers feeding skulls, 2004, pg.188-195.
74
Swami Nikhilānanda: The Gospel of Śrī Rāmākṛṣṇa, 1942, pg.51..
75
Ibid.
76
Qualified non-dualism is a philosophical doctrine whose main proponent was Rāmānuja. Rāmānuja
holds Viṣṇu-Nārāyaṇa to be the ultimate reality, but also asserts that Śrī Lakṣmī is an inseperable part of
the absolute. (See....,Jones, Constance (2007). Encyclopedia of Hinduism. New York: Infobase
21
Nikhilānanda, the Master perceived ‘the Absolute’ (Māyā or Śāktī or illusion is distinct
from the absolute) of Advaita Vedānta as the highest reality, while in their same work,
they portrayed that Rāmākṛṣṇa maintains that highest reality is the union of Śiva
(attribute-less) and Śākti (with attributes). 79 Both of them seem to be confused between
the non-dualism of the Tantra and Vedānta. The statements made by both the above
mentioned scholars appears to be contradictory and misleading. It is true that Rāmākṛṣṇa
practiced all of the above practices mentioned by the two scholars, but, they have favored
Absolute non-dualism ignoring ‘the Tantric path of Rāmākṛṣṇa’, which the Master
regarded as the highest practice, and have concluded the Master’s teachings as purely
Vedāntic. Thus, I aim to delineate the tantric practices and beliefs of Rāmākṛṣṇa
minutely and analyze the significance of Tantra in his life.
Publishing. p. 490.) But unlike tantra, Śrī Lakṣmī has not been assigned with the power to shower grace
and release the devotees from bondage. Feminine (women) power of the absolute has not been given much
attention in this tradition, while, we have seen that for the realization of God, women were of significant
importance, as in Tāntric cult they are identified as a guru in the form of a human. (See....,Jones, Constance
(2007). Encyclopedia of Hinduism. New York: Infobase Publishing. p. 09.)
77
Absolute non-dualism holds that Brahman is devoid of power (Śākti). While Rāmākṣṇa professed that
Brahman is never devoid of power. (See....,Jones, Constance (2007). Encyclopedia of Hinduism. New
York: Infobase Publishing. Pg.09.)
78
79
Ibid, pg.446.
22
Chapter II
The Tantric path of Rāmākṛṣṇa
“He who is endowed with attributes is also without attributes. The absolute and the
relative belong to the same Reality.” - Rāmākṛṣṇa
Bengal is known for the Śākta worship, however a small proportion of Vaiṣṇavites and
Śaivites are part of the population. Worship of Śākti, as the highest reality, has its roots
in Tantra. Bengali people seem to propitiate goddesses Kālī and Caṇḍī (the form of the
goddess Durgā) more fondly, in comparison to other deities. Kālī, as Mcdermott notes, is
predominantly a Tantric goddess.80 The Śākta cult being dominant in this region,
provided negligible room for other cults to prosper. Thus, Pratāpāditya Pāla has
highlighted that Āgambāgīs’s aim behind the production of Tantrasāra was to publicize
the traditions of tantric goddesses that were on the verge of being engulfed by the love of
devotees for Kṛṣṇa worship.81 Thus, some historians have noted that there was a
significant decline in the popularity of Sahajiyā-Vaiṣṇavism during 17th-18th
century.82 Mcdermott also has noted that the early 19th century tantric compilation, the
Prāṇatoṣiṇī, provides an option to worship small images (worship of personal god; a
form of dual worship) of the goddess to those, who were not ready to accept the worship
of yoni (woman’s reproductive organ).83 Rāmākṛṣṇa, also in the same way, played a
very significant role in proliferating the worship of the tantric form of Kālī. He
80
McDermott, Rachel Fell. Revelry, Rivalry, and Longing for the Goddesses of Bengal: The Fortunes of
Hindu Festivals. Columbia University Press, 2011, pg.164.
81
Ibid, pg.166-67.
82
śuna haridāsa ei līlā saṃgopane viśva andhakāra karibeka duṣṭa jane, Harinama Cintamani 15.108
83
Ibid, pg.171.
23
understood the core of tantric doctrine, that “worldly things that are usually considered as
obstacles to spiritual advancement need not be, if properly understood and handled.”84
He was a guru who only renounced the world for a limited period of time (11 months)
and that is when he was practicing Vedāntic doctrine. He was aware that it was lust not
women, which is a barrier to spiritual attainments. He never forced his disciples to shun
their material life, rather, he taught them how they could attain the highest goal of
spirituality, while living like a common man, who is engaged in all kinds of worldly
matters. For him duality is the first step of the ladder on the way to God-realization, just
as the late Bengali tantric scripture, the Prāṇatoṣiṇī demonstrates. Rāmākṛṣṇa himself
practiced the dual form of worship, as well as non-dual worship. However, he gave
prominence to the non-dual state of reality, in which there is no duality between the deity
and the practitioner. In this chapter we will see some of the important practices
undertaken by Rāmākṛṣṇa that enabled him to transgress his conventional thoughts and
helped him to recognize himself as one with the supreme consciousness.
Significance of Impurity For Transcendence
We know that Rāmākṛṣṇa was born in an orthodox Brāhmin family. An orthodox

Brāhmin, like Rāmākṛṣṇa’s father, seeks ‘depersonalized purity.’ Sanderson terms this
path as, ‘The path of purity.’85 “Brahmanhood in its orthodox form as the basis of the
path of purity was of two levels, the physical and the social.”86 The physical purity of
the body is intrinsic, which one inherits “by birth from Brāhmin parents.”87 Secondly, he
maintains social purity by avoiding the forbidden and impure in each aspects of his
existence: “in his relations with his wife, in his food, drink, sleep and natural functions,
in his dress, speech, gestures and demeanour, and in all his contacts, physical, visual and
mental, with substances, places and with persons differentiated not only permanently by
84
Rachell Fell McDermott: Singing to the goddess, 2001, pg.04.
85
Alexis Sanderson, Purity and Power among the Brahmans of Kashmir 1985, pg.192.
86
Ibid.
87
Ibid.
24
their castes but also at any time by degrees of purity determined by the similar criteria.”88
Spontaneity of the sense organs was the greatest enemy of the follower of the path of
purity.89 While, to Rāmākṛṣṇa, unlike to his orthodox father, aspects of purity, be it
physical or social, were barriers on spiritual path. His practices were so extreme that
many times people even doubted him to be a mad person. These practices of Rāmākṛṣṇa
seemed unconventional and unorthodox even to some of his own relatives and supporters,
as they began to manifest at an early stage of his life. During the event of his sacred
thread ordination, he shocked his relatives by accepting a meal from a śūdra woman,
even after the objection of his brother as it was against Brāhmin conducts, according to
the scriptures.90 His heterodox beliefs are clearly portrayed, in his agreement to
Māthur’s request, to become the priest of the Kālī temple, in spite of the knowledge, that
the temple was the property of a woman, belonging to śūdra caste.91 These were some of
the early traits of transcendence of duality, that he showed even before his initiation into
Tantrism. After his arrival at Dakṣiṇeśwara, he became more engaged in the worship
and meditation of the Goddess.
In his initial days, Rāmākṛṣṇa got initiation into Śākti mantra (he went into deep
concentration as soon as he heard the mantra; and also experienced awakening of his
kuṇḍalinī śākti). His duty was merely to observe and maintain the temple of Kālī, as a
priest. But, being compelled by his instincts to strive for the realization of the ultimate
reality, he started to practice various forms of meditation on his own. He started
practicing meditation in an isolated cremation ground.92 While meditating, he would
discard his clothes and sacred thread93 because he believed, like Kapālikas94, “hatred,
88
Ibid, pg.192-93.
89
Ibid, pg.193.
90
91
Ibid, pg.21.
92
Cremation ground is one of the most favorable spot to meditate, according to Kapālikas. They even live
inside the cremation ground. (Alexis Sanderson, Purity and Power among the Brahmans of Kashmir 1985,
pg.201.)
93
See., the Dakṣiṇeśwara section of the first chapter.
94
Kapālikas, are the followers of Kap ālika Śaivism, which is a branch of Mantramārga tradition of Bhairava
Tantra. (see..., Alexis Sanderson: Śaivism and the Tantric Traditions, 1988, pg.668.)
25
shame, status, good conduct, fear, fame and ego”95 are a form of bondage, that creates
illusion about the identity of the self. Because he had a deep urge to expel his egotism of
lineage, Rāmākṛṣṇa washed the toilet with his bare hands.96 To him, “the preservation
of purity and social esteem was itself an impurity.”97 Like Kapālikas, the only impurity
he (Rāmākṛṣṇa) recognized was, “a state of ignorant self-bondage through the illusion
that purity and impurity (duality), were objective qualities residing in things, persons and
actions.”98 Once, the master, holding earth in one hand and coins in the other, started
throwing them into the water of the river, saying continuously, “rupee is clay; clay is
rupee.”99 In order to transcend his mind above the realm of purity and impurity, and to
realize that the God (Supreme consciousness) resides in every being, he consumed the
leftovers from vagabonds as prasāda.100
The above practices are too extreme and impure for an orthodox Brāhmin even to
imagine.101 But, for the residents of the cremation ground (the Atimārgic sect of the
Kāpālikas), these practices would produce infinite bliss and power in them, through the
grace of the supreme consciousness. But, for the Master these practices were of different
significance. He exercised these practices neither to attain power102, nor to enjoy the bliss.
Instead, he was longing for a live vision of the Mother Goddess, and he thought that by
exercising these transcendental practices, he may have a living vision of the Mother.
95
96
Ibid. (Criticism of Brāhmanical purity, and the path of gaining knowledge and power through exposure
to impurity was first introduced by the Kapālikas of Tantric tradition.) see., Alexis Sanderson, Purity and
Power among the Brahmans of Kashmir 1985, pg.200-201.)
97
Alexis Sanderson, Purity and Power among the Brahmans of Kashmir 1985, pg.198.
98
Ibid.
99
100
Ibid. (Even consumption of food, cooked by a person of low caste is considered as impure by Orthodox
Brāhmins, they maintain a conformity of dharma through purity.)
101
An adept of Orthodox Brāhminism can attain Brahmanhood, only by conforming purity in his actions,
visions and mental constructions. He should maintain a safe distance from impure people, food, drink,
places and substances. (see...., Alexis Sanderson, Purity and Power among the Brahmans of Kashmir 1985,
pg.192.)
102
It is because the Mother had suggested him, that these powers were of no use to a divine person like
him, as they would lead him to egotism.
26
Kālī: The Divine Mother
The Master took the job, as a priest of the temple of the Mother Goddess Kālī in the
month of July, 1855.103 The Mother bestowed showers of grace on him during his
initiation into the tradition, thus he retired into samādhi (ecstasy) after hearing the mantra
of the Goddess. Rāmākṛṣṇa’s approach towards the Mother was very raw, just like of a
child towards his mother. To Rāmākṛṣṇa, the Mother was herself manifested in the
image of the Kālī temple. He used to talk, laugh, joke, dance and sing with the image, as
if it was a living being. On some occasions, he even insisted the idol to taste food, and
wouldn’t eat himself, until he was convinced that the Mother has approved his will. The
Mother Goddess Kālī was the deity the he would call in at the time of despair and agony.
He regarded the Goddess, as his Divine Mother (creator of the Universe; Śākti).
Rāmākṛṣṇa strongly held that the Divine Mother is the supreme creator and the
destroyer of the universe.104 To him, she was just like an elderly mistress of the house, in
the matter of creation and destruction, she acted according to the need.105 In his view,
“women are but so many aspects of the Divine Mother.”106 He also compared the mother,
with the spider, saying that the “spider brings the web out of itself and then remains in
it.”107 But, above all, he proclaims that, “Brahman and Śākti are identical.”108 According
to him, “One cannot think of Absolute (Brahman) without the Relative (Śākti), or of the
Relative without the Absolute.”109 Again, in agreement with the Tantric tradition, he
103
104
105
Ibid.
106
Ibid, pg.185. (Rāmākṛṣṇa’s belief that women are embodiment of the goddess herself was so striking,
that he performed a worship, of his wife, as the mother goddess.)
107
Ibid.
108
Ibid, pg.148.(The teachings of Rāmākṛṣṇa has been interpreted as Vedāntic, but according to Vedānta,
neither the creation (Universe) is real, nor the Brahman possesses any creative power.)
109
Ibid. (Consciousness (Śiva) is never devoid of power. Energy (Śākti) is never devoid of Śiva This kind
of monism, where opposites, are always in communion, is fundamentally a Tāntric doctrine.)
27
addresses the Mother as the bounder and the liberator of the self.110 By her Māyā Śākti
the self becomes bound to the worldly pleasures, and through her power of grace the self
attains liberation from the bondage.111 The Master, once expounding his knowledge on
the Mother said: “The Divine Mother is always playful and sportive. This Universe is her
play. She is self willed and must always have her own way. She is full of bliss. She is
formless, devoid of any gender, attribute-less and transcendent. She is Brahman.”112
Sahajiyā practice of Rāmākṛṣṇa
We have examined above some unorthodox practices of Rāmākṛṣṇa, and his faith in the
Mother Goddess. Based on his beliefs and practices, I aim to delineate some mutual
beliefs and practices of Rāmākṛṣṇa and Sahajiyā-Vaiṣṇavism, in this section.
Tantra, especially Śāktism, has dominated the region of western Bengal since centuries.
Sahajiyā-Vaiṣṇavism113 tradition is one of them. It is a form of Tantra, which
recognizes Rādhā-Kṛṣṇa (in communion), as the highest aspect of reality, and gives
much importance to women worship. Sahajiyās are the descendants of the Vaiṣṇavas.
Both the traditions hold the Bhāgvata-purāṇa, as their basic text. 114 Vaiṣṇavas favored
dualistic approach of worship. According to Vaiṣṇavas, only communion between the
soul and Kṛṣṇa is possible, but there can be no union of essence.115 While, the Sahajiyās
contend, “because there is no qualitative difference between the human (Rādhā) and the
110
Ibid, pg.150.
111
Kuṇḍalinī, coiled Divine Power, or dormant power of universal consciousness (cita Śakti) exists
everywhere in the universe. She is the mediator between the jivātman and Parama Śiva. When coiled and
in dormant state, she produces venom in the form of sensual desires but if awakened, one realizes that she
is the liberator from bondage, she contains in herself, elixir of knowledge and bliss. (see., L.Silburn,
kunḍalinī-The Energy of the Depths 1988, pg.63.)
112
Swami Nikhilānanda: The Gospel of Śrī Rāmākṛṣṇa, 1942, pg.148-150. (Human beings (manifestation
of Śākti) is as real as Śiva (Supreme Consciousness. That is, Microcosm reflects the whole macrocosm,
and both are the aspects of the same ultimate reality))
113
Also known as Gauḍiya-Vaiṣṇavism. Gauḍa is a region located in Bengal.
114
115
Ibid, pg.14. (To the orthodox followers of Kṛṣṇa, longing is an act of worship, pleasurable in itself and
providing pleasure to him (Kṛṣṇa).)
28
divine (Kṛṣṇa), fleshly and spiritual union of the two is possible.”116 Unlike their
predecessors, Sahajiyās believe, that “Man is divine (Rādhā is divine), and so has within
himself the potential for this experience (Rādhā has the potential to experience the love
of Kṛṣṇa).”117 To the Sahajiyās, “a woman is female because she has in her a
predominance of Rādhā; and a man is a male as he possesses excess of Kṛṣṇa in him.”118
However, they are quick to point out, that man is deluded and so is his divine nature and
so his potentials are not revealed to him, because of the veil of ignorance (Līlā).119 For,
the Līlā of the God is what keeps us bound in duality, once the Līlā of the God is
understood, all the dualities vanish or the opposite poles form an union. 120
Sahajiyās suggest to practice five kinds of sthāyibhāvas, to develop an appropriate

relationship with Kṛṣṇa. We have already had a glimpse of Rāmākṛṣṇa’s five modes of
worship, he practiced, according to the Vaiṣṇava-Tantra. Of them, mādhuryabhāva is
believed to be “the ultimate experience of passionate love, and it is the highest possible
experience”121, because all the other bhāvas are contained in mādhuryabhāva. During the
practice of this bhāva, Rāmākṛṣṇa assumed himself to be an avatāra of Rādhā, thus this
bhāva is also known as Rādhābhāva.122 Following the Sahajiyā tradition’s norms
Rāmākṛṣṇa wore women’s attire and behaved like a woman, until he had accomplished
his goal of communion, with the Supreme reality (Rādhā-Kṛṣṇa).123 His love and
116
Ibid, pg.15. (The Sahajiyās on the other hand, like Tantrics, believe that, the communion between the
two (Rādhā and Kṛṣṇa), is actual. For they believe, Rādhā is microcosm and Kṛṣṇa is macrocosm, with
no qualitative difference between them, which makes the union of the two possible.)
117
Ibid.
118
Edward C. Dimock: The place of the hidden moon, 1989, pg.15. (The belief of the Sahajiyās, that there
resides two opposite poles in each individual (that is feminine and masculine aspect of human beings),
allows an adept to enjoy the communion with the highest reality, inside the-self itself.)
119
Because of Līlā (sport or play), that is established between the two (Rādhā and Kṛṣṇa), the-self is
unable to grasp the reality, and is bound to the worldly pleasures due to the Līlā (Māyā) of the Supreme
reality.
120
Union of two opposite poles, is nothing, but the union of kunḍalinī Śākti, with the Absolute.
121
122
Ibid.
123
“To the Sahajiyās, the aspect of difference between (opposite poles attract), human and divine, as
between male and female, makes union possible.” (see., Ibid, pg.130.)
29
longing for a communion with Kṛṣṇa was so intense, that his thirst, hunger and sleep
subsided. He would shed tears day and night, due to the intense longing for a communion
with Kṛṣṇa. Soon he noticed that his yearning was taking a form of madness; as “Kṛṣṇa
began to play with him the old tricks He played with the gopis. Kṛṣṇa began to tease and
taunt the Master, sometimes revealing himself, but always keeping at a distance.”124 The
Master’s sufferings brought on a reappearance of the old physiological signs, that he had
experienced before, during the awakening of his kuṇḍalinī śākti. To ease his torments,
the Master propitiated Rādhā125, as the Sahajiyās prescribe to worship her, and obtain the
grace of Rādhā in order to realize the ultimate reality of mahābhāva.126 And, as a result
of his worship, the Master, had a vision of Rādhā, and in his vision he saw Rādhā
merging into his own body. Now one with Rādhā, his yearning intensified by four-folds
for a vision of Kṛṣṇa. But, also the same yearning, which is pure love for Kṛṣṇa, made
it possible for the Master to attain a vision Kṛṣṇa, and merge with him. Now, one with
Rādhā-Kṛṣṇa, the Master manifested “the great ecstatic love, the mahābhāva.” The
anguish of the Master’s heart diminished forever, and he tasted the sweetness of amṛta
(bliss).
Līlā of the Divine Mother
Philosophy in India has never been distinguished from religion, and metaphysics seems
to be the soul of all Indian Philosophies that were born after Vedic age. This provides us
with the possibility that metaphysics should posses a central position in Indian traditions,
and also, the practices followed by an adept of some specific philosophy should display
harmonious relationship with the metaphysical doctrine of that school. Metaphysics in
Indian philosophy is given precedence because it serves the purpose of revealing, the
ultimate truth to the followers and practitioners of the stream(sampradāya). Rāmākṛṣṇa
practiced various forms of practices, prescribed by the different streams of worship. He
practiced the dualistic worship of bhakti tradition, absolute-monism of Vedānta, and the
124
125
In Sahajiyā tradition, Rādhā has been identified as the creative power of the Kṛṣṇa. Just like, Śākti is
the creative power of Śiva.
126
Mahā-bhāva is the highest form of truth for the Sahajiyās. In this state, Rādhā-Kṛṣṇa are in communion.
As, in the Tantra, the highest reality is the union of Śiva and Śākti.
30
monism of tantra. In all the three traditions, the concept of līlā is of significant
importance. In this section of the chapter, I have made an attempt to locate his
theological beliefs with the help of concept of līlā, as he was all love for līlā aspect of the
Divine Mother, this study would allow us to analyze his theological beliefs in much
detail and more efficiently. The concept of līlā has significant philosophical indications.
The concept of līlā has been mainly divided into three parts: “the theological, the
aesthetic and the mystical.”127 Here, we will be dealing mostly with the theological
aspect. The first known theological use of the term līlā128 (play), can be found in the
Vedānta-sūtras of Bādarāyaṇa129, however the concept failed to acquire positive
connotation in the tradition. Rather, it was deemed to be an illusory power of the
feminine aspect of the reality by the greatest proponent of Vedānta, Ādi Śaṅkaracārya. In
Vedānta, it is known that, the world is an illusion or māyā (only a play). Thus, for a
practitioner of Vedānta philosophy, to obtain the knowledge of highest truth, an adept
has to shun the worldly life, as it is impure, because it is illusory, and not a characteristic
of the Brahman, as the Brahman is devoid of power. However, she was not deemed to be
forgotten as an illusion.
In the Bhāgvata-purāṇa, the concept of līlā is intimately linked to attached with the
theory of divine incarnations of God on the earth, and his worldly actions. To the
followers of Viṣṇu, “the various parts played by an actor (Viṣṇu) are the stages of
consciousness.”130 Thus, the orthodox Vaiṣṇavas believe that, by acting in accordance
with the consciousness of his beloved, or by assuming the self as his beloved friend,
brother, parents, or lover, one’s soul can have communion with the supreme soul, but
their communion is not of essence, because duality exists between the devotee and the
God, and it continues to exist forever. Sahajiyā-Vaiṣṇavas, on the other hand, based their
127
Sax, William Sturman: The gods at play: Līlā in South Asia, 1995, pg.37.
128
Līlā, in Sanskrit terminology, has the connotation of ‘spontaneous act’ which is devoid of any purpose.
The Līlā of God is a ‘spontaneous act.’ Because, she is all perfection, she engages in her play out of
freedom, and not due to necessity.
129
Sax, William Sturman: The gods at play: Līlā in South Asia, 1995, pg.04.
130
Ibid, pg.39.
31
cosmology on the Bharatamuni’s theory of rasa.131 According to Bharata132, all kinds of
bhāvas germinate from rasa.133134 The Nāṭya Śāstra states that, “entertainment’s
primary goal is to transport the individual in the audience into another parallel reality,
full of wonder, where he experiences the essence of his own consciousness and reflects
on moral and spiritual questions.”135 It it to be noted here, that the rasa theory, would
allow the Sahajiyās to make an assertion that the Microcosm reflects the whole
macrocosm, because all kinds of consciousness (bhāvas) are produced from the seed of
rasa.136
The first full fledged concept of līlā takes form in the Chānḍogya-upaniṣad, conceived
as leading to freedom and spontaneity.137 This idea was to be adopted and expounded by
Rāmanuja, and it became the basis of metaphysics, especially in Kashmir Tāntrism. In
Tantra, līlā is closely associated with the concept of creation, preservation and
destruction aspect of the māyā-Śākti. To the Tāntrikas, the creation of the God is as real
as herself/himself. It is due to the power of the māyā-Śākti, that one attains liberation, in
this world. The followers of Tantra, hold that microcosm is macrocosm. That is, “Śiva’s
energy the great Kālī with whom he forms an indivisible whole, propagates to the entire
universe the rhythm of this cosmic dance. Such is the essence of the kuṇḍalinī energy,
the source of all rhythms in life.”138
The Master, just like Tāntrics, affirmed power of the Kālī in the relative world.
According to him “Māyā, the creator of this worldly web of desires, is none other than
131
Rasa, is an emotional feeling, or essence of sweetness, which is can be gratified by our senses, but are
indescripable.
132
Bharata was the author of Nāṭyaśāstra. A book on the performing arts, but it serves a big philosophical
purpose, that the Sahajiyās chose to profess, in their doctrine. The text is closely associated with Śaivism.
133
The Sahajiyā doctrine based on the theory of rasa, recognizes the Śṛuṅgāra-bhāva, as the highest out of
the eight bhāvas, described by Bharata. It is the bhāva of love, romance and attractiveness.
134
Roy W. Perett: Indian Philosophy: Theory of value, 2001, pg.320.
135
Susan L. Schwartz: Rasa: Performing the divine in India, 2004, pg.12-17.
136
It contains all within it, like a spider, or Divine Mother.
137
Ibid, pg.05.
138
L.Silburn, kunḍalinī-The Energy of the Depths 1988, pg.05.
32
the Divine Mother, Kālī. He firmly held that, “Māyā, herself was God, for everything
was God. She is the primordial Divine power (Śākti) of Śiva. She is as indistinguishable
from the Supreme Consciousness, as the power of burning from fire. She is the mother of
the Universe, identical with the Brahman of the Vedānta, and with the ātman of the Yoga.
She is full of play. This world is her Līlā. She ensnares men with illusion and again
releases them from bondage with her grace. She is the bounder and also she is the
liberator. He was all love and reverence for māyā.”139
Śodaṣī worship
The master had a unique kind of relationship with his wife. The Master’s wife was much
younger, in comparison to the Master’s age. The Master used to give her teachings on
God. He would not indulge in useless gossip, nor was he passionate for physical pleasure.
Once, out of her curiosity, she asked the Master, “ How do you look upon me?” and, in
return, the Master said “The same Mother who is in temple, the same Mother who gave
birth to this body and is now living in nahābaṭ, that same Mother is now rubbing my
feet.”140 Based, on this belief, he performed a very unique kind of worship, that is seen
rarely.
In the month of Jyeṣṭha141 of 1873, the Master had a great desire to conduct a worship
of the goddess Śodaṣī, a goddess of Śrīvidya tantric tradition, which was born out of
Mantramārga tradition. It was an auspicious day for worship, as it was new moon night,
perfect for the worship of the goddess. He made all the arrangements for the worship,
and had already convinced his wife to take part in his worship of the goddess Śodaṣī.142
Before, the worship began, the Master requested his wife to be seated on the wooden seat,
139
Swami Nikhilānanda: The Gospel of Śrī Rāmākṛṣṇa, 1942, pg.42-43.
140
141
Third month of Bengali calendar.
142
The Śodaṣi Tantra refers to Śodaṣi as the "Beauty of the Three Cities," or Trīpursāundarī. The term
also means, “a woman as beautiful as an immaculate sixteen year old girl.” “The goddess Trīpurā is
identified as sound not only at the mantric level but also at the mundane level. She is present in each and
every vowels and consonants of Sanskrit.” (see...., Brooks, Douglas Renfrew. The secret of the three cities:
An introduction to Hindu Sakta Tantrism. University of Chicago Press, 1990.)
33
which was a seat dedicated to the goddess Kālī. Following the Tantra customs, the
Master “repeatedly sprinkled sanctified water on her from the pitcher.”143 He, then began
to recite the mantras of Trīpura-Sundarī144, to invoke the Mother, as mantras are the
subtle manifestations of the goddess (Trīpura-Sundarī). After, praising the Mother
through hymns, the Master performed the rite of ‘nyāsa’145 in accordance with the
scriptures and worshiped his wife, Śāradā-devī, “with sixteen different items as a
veritable manifestation of the Devī.”146 As soon as she gratified the food that was
offered to her, Śāradā-devī, became unconscious of the outer world. She retired into a
state of deep samādhi. In the mean time in the procedure of chanting mantras, the master
also went into deep trance. After, some time, the Master gained consciousness of the
outer world. In his partially conscious state, he surrendered himself, at the feet of the
Śāradā-devī.
143
144
She, is one of the ten aspects of Mahāvidyas, according to Śrīkula Tantra, she is one the foremost
Mahāvidyas.(see..., Shri Kali Tantra and Shri Rudra Chandi Tantra. Translated by Giri Ratna Mishra, 2016,
pg.05-06.)
145
Nyāsa means to place or plant. It is a Tantric concept, in which “ the practitioner performs worship of a
deity, by becoming deity himself, which is done through touching the distinct parts of the body while
chanting the appropriate mantras and mentally identifying them with the distinct parts of the deity.” (see.....,
Shri Kali Tantra and Shri Rudra Chandi Tantra. Translated by Giri Ratna Mishra, 2016, pg.11-13.)
146
34
Conclusion
Rāmākṛṣṇa professed that there are as many paths to god-realization, as many as people,
and it depends on the person’s temperament, knowledge and situation, which path he
chooses to realize the ultimate truth. Here, we must understand that his worship was an
amalgam of many disciplines, thus he was trying to portray every path as equal. However,
he personally believed that there were basically only two paths, dual and non-dual
worship. But, at the same time we must also keep it in our mind that firstly he
was a great devotee of the Tantric form of the goddess Kālī, as we have seen that already.
Like Śākta tantrics, he also believed that the Māyā Śākti of the mother was as real as
Brahman,147 which depicts his inclination towards non-dual method of worship. Swami
Nikhilānanda, has pointed out that Rāmākṛṣṇa’s conclusions about spirituality, which
clearly states that, to him realization of non-dual (Advaita) plane was the highest
achievement that a practitioner could experience. Now, the question which arises is that,
there are too many traditions in India which regard non-duality as the highest plane of
realization. And, because of this diversity, it seems that the words of the Master has been
taken and interpreted too literally, without paying much attention to his beliefs. For
example, in his book on Rāmākṛṣṇa, in a subsection called Tantra, Nikhilānanda writes
“for the achievement of this (tantric) goal the Vedānta prescribes an austere negative
method of discrimination and renunciation.” Vedānta and Tantra, are two different class
of disciplines, while, Nikhilānanda seems to be confused that Tantra is a discipline of
Vedānta. I have mentioned earlier that he drew this conclusion on the basis of
Śāradānanda’s words. This clearly represents the ambiguity in their approach and lack of
interest in maintaining precision. A Vedāntin observes purity of his inert being, he
renounces the worldly life, and meditates in seclusion. While the Master was an admirer
of the worldly life, and most importantly he was a happily married man. He gave much
prominence to the women, because he believed that the position of Śākti is supreme or
is equal to Brahman. It is her Māyā Śākti through which she weaves the worldly trap, and
binds us with our ego.148 Therefore to him, there were just seeming dualities, which
147
148
Ibid.
35
ceased to exist once a practitioner realized the highest truth, where the two are one.149
And, thus he never turned away from humanity or renounced the worldly plane like the
followers of Vedānta, rather worked for its betterment. Rāmākṛṣṇa states that, “She who
is the the creator, maintainer and destroyer of the universe is Brahman.150 He considered
the Absolute and the Relative reality as one, unlike the Vedāntins, who ignored the
creative energy (Relative reality) of the goddess as an illusion (māyā), on the contrary it
was her Līlā through which she enjoys products of māyā, she is just another aspect of the
same Brahman. Worship of the goddesses as the supreme deity, has been basically
derived from ‘the Vidyāpiṭha’151 tradition of Tantra. But, he did not only worship the
goddess, but considered her as his own mother, and believed that she was always besides
him. She controlled, loved, caressed and advised him, as per requirements. When he was
conscious of his body, he would worship through dual method, while, when unconscious
of external world, engrossed in one-pointed meditation and focused on non-dual
worship, he would see her as pure consciousness and pure bliss.He mentions that the
Mother had advised him to be in conscious state of the worldly planes. As, he had been
given the responsibility of spreading the knowledge of God-realization, by the Mother,
to the ones who are in delusion and misery. Thus, Rāmākṛṣṇa decided to establish his
mind on the sixth (bhrumadhya) cakra of the kuṇḍalinī152, from where he was able to
access the planes of both aspect of the reality, the Absolute and the Relative. According
to the the tantra “It is from bhru(madhya), and from there only, that the progressive
attitude is established with its alternating phases: absorption with closed eyes and
absorption with open eyes.”153 At this stage, when the practitioner’s eyes are closed, he
sees kunḍalinī as fully erect, manifested as a continuous flow of powerful energy.154 And,
when the eyes are open, one enjoys bliss, “which produces intoxication.”155
149
Ibid.
150
Ibid, pg.148.
151
Alexis Sanderson: Śaivism and the Tantric Traditions, 1998, pg.670.
152
Ibid, pg.43.
153
L.Silburn, kunḍalinī-The Energy of the Depths, 1988, pg.30.
154
Ibid.
155
Ibid.
36
Rāmākṛṣṇa’s extreme unorthodox practices and metaphorical explanation of his visions
of the Divine Mother (kuṇḍalinī) at this stage were misunderstood, his physical and
psychological symptoms were identified as a disease or an act of a mad person
respectively. However, “when the universal kuṇḍalinī regains her spontaneous activity,
one enjoys the tide of the ocean of life, with its perpetual ebb and flow of emanations and
withdrawals.”156 In the same manner he believed that, the still water of the ocean
represents the inactive power or static power or potential power of the Brahman, while,
tides in the ocean represents active energy or kinetic energy or dynamic aspect of the
Brahman, although, it is impossible for one to exist without the other. This approach of
Rāmākṛṣṇa, towards the worship of the goddess, is very unique. It seems, that he tried to
establish a bridge between, Bhakti and Tantra. As, his dual method of worship, primarily
involved entertaining, decorating, feeding and talking to the mother goddess, as the
followers of Bhakti tradition practice. Whilst, he meditated one pointedly, to ascend his
kunḍalinī to the top most cakra, to experience the play the of the goddess, where he
became one with the goddess.
156
Ibid.
37
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THE TANTRIC PATH OF RAMAKRISHNA

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SCHOOL OF BUDDHIST STUDIES, PHILOSOPHY, AND COMPARATIVE

I hereby declare that this dissertation entitled “THE TANTRIC PATH OF

Rajgir YOGESH PANDEY

We the undersigned members of the dissertation advisory committee of Mr.

I take this opportunity to, express my sincere gratitude to my research

A Biographical Overview of Ramakrishna...........................................................09

THE TANTRIC PATH OF RAMAKRISHNA................................................................23

Significance of Impurity For Transcendence........................................................24

Kali: The Divine Mother.......................................................................................27

Sahajiya practice of Ramakrishna.........................................................................28

Lila of the Divine Mother......................................................................................30

My analysis is based on the three independent biographical sources on Rāmākṛṣṇa. All

The Gospel of Rāmākṛṣṇa is the first, possibly literal translation of Mahendranātha

A Biographical Overview of Rāmākṛṣṇa

Childhood and adolescence of Gadādhar

Rāmākṛṣṇa is accepted as an ‘Avatāra’ by his disciples. Brāhmāṇī, his Tantric and

Śāradānanda in his chapter ‘Jaṭādhāri and the Master’s sādhana of vātsalyabhāva’

Totāpuri believed Rāmākṛṣṇa to be a perfect aspirant to learn Advaita Vedānta. He

Nikhilānanda interprets Rāmākṛṣṇa as a believer in Dualism, Qualified non-dualism,

The Tantric path of Rāmākṛṣṇa

Significance of Impurity For Transcendence

We know that Rāmākṛṣṇa was born in an orthodox Brāhmin family. An orthodox

Sahajiyā practice of Rāmākṛṣṇa

Sahajiyās suggest to practice five kinds of sthāyibhāvas, to develop an appropriate

Līlā of the Divine Mother

⌑ Abhedānanda, Swami. The Gospel of Ramakrishna. Vedanta society, 1907.

⌑ Belur Maṭha, Branch Centers (https://belurmath.org/branch-centres/)

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