Relevant bibliographies by topics / Ramakrishna Paramahansa

Academic literature on the topic 'Ramakrishna Paramahansa'

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Published: 18 May 2024

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Journal articles on the topic "Ramakrishna Paramahansa"

1

Long, Jeffery. "Religious Experience, Hindu Pluralism, and Hope: Anubhava in the Tradition of Sri Ramakrishna." Religions 10, no. 3 (March 19, 2019): 210. http://dx.doi.org/10.3390/rel10030210.

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The pluralistic turn in modern Hindu thought corresponds with the rise of an emphasis on direct experience of divine realities in this tradition. Both pluralism and a focus on experience have precedents in premodern Hindu traditions, but have become especially prominent in modern Hinduism. The paradigmatic example in the modern period of a religious subject embarking upon a pluralistic quest for direct experience of ultimate reality as mediated through multiple religious traditions is the nineteenth century Bengali sage, Sri Ramakrishna Paramahansa (1836–1886), whose most famous disciple, Swami Vivekananda (1863–1902) played a prominent role in the promotion of the idea of Hinduism as largely defined by a religious pluralism paired with an emphasis on direct experience. The focus in the teachings of Sri Ramakrishna and Swami Vivekananda on Brahman as a universal reality available, at least in principle, to being experienced by anyone, and interpreted using the categories of the experiencing subject’s religion or culture, gives rise to a corresponding pluralism: a move towards seeing many religions and philosophies as conducive to the experience of a shared ultimate reality. This paper will analyze the theme of experience in the thought of these two figures, and other figures who are representative of this broad trend in modern Hindu thought, as well as in conversation with recent academic philosophers and theorists of religious experience, John Hick and William Alston. It will also argue that aspects of Hinduism, such as pluralism and an emphasis on direct experience, that are often termed as ‘Neo-Vedantic’ or ‘Neo-Hindu’ are not simply modern constructs, as these terms seem to suggest, but are reflective of much older trends in Hindu thought that become central themes in the thought of key Hindu figures in the modern period. Finally, it shall be argued that a pluralistic approach to the diversity of religions, and of worldviews more generally, is to be commended as an approach more conducive to human survival than the current global proliferation of ethno-nationalisms.
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Bradford, David T. "BIOLOGICAL RHYTHMS IN VEDANTIC MYSTICISM: THE EXAMPLE OF RAMAKRISHNA." Acta Neuropsychologica 17, no. 3 (August 25, 2019): 215–31. http://dx.doi.org/10.5604/01.3001.0013.4241.

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This study is a process analysis of probably the longest reported mystical experience: the six-month nirvikalpa samadhi of the Indian saint Ramakrishna Paramahamsa (1836-1886). Throughout this period he participated in Brahman, which is understood in the Vedantic tradition of India as the blissful, intrinsically conscious substance of being. Ramakrishna cycled between the states aligned with Brahman’s saguna (manifest) and nirguna (unmanifest) aspects. He was insensate and cataleptic during the nirguna phase of mystical cycles. Liminal consciousness, ecstatic emotion, and visions of God characterized the saguna phase. The respective states are likened to the onset and the resolution of the Minimally Conscious State, the least severe form of coma. The temporal pattern of individual cycles is attributed to the Basic RestActivity Cycle, a fundamental biological rhythm. Yoga practices that may have contributed to the onset and continuation of samadhi are reviewed. Ramakrishna’s nirvikalpa samadhi incorporated two basic forms of mystical experience: union with the personal God, and transient probing of the undifferentiated ground of being. Other mystical experiences may have a cyclical structure and conform with a biological rhythm.
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Long, Jeffery D. "Goddess, Guru, and Sanghajanani: The Authority and Ongoing Appeal of the Holy Mother Sarada Devi." Religions 15, no. 1 (December 21, 2023): 16. http://dx.doi.org/10.3390/rel15010016.

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Saradamani Mukhopadhyay (1853–1920), more widely known as Sarada Devi and, to her devotees, the Holy Mother, presents an illuminating case study of the various means by which, in many respects, a highly traditional and typical rural Hindu woman of her time, operating from within the categories of Bengali Hindu society, was able to navigate these categories in ways that did not undermine, but rather enhanced, her agency, enabling her to shape her social reality in creative and transformative ways. Inhabiting the traditional role of mother and nurturer while carrying it out in a highly non-traditional manner, Sarada Devi played a central, often behind-the-scenes, role as a major influencer of an important modern Hindu spiritual movement—indeed, the first such movement to be able to boast an international following. Having no biological children of her own, Sarada Devi became the mother to this movement and to the monastic order dedicated to carrying forward the vision of her husband, Sri Ramakrishna Paramahamsa (1836–1886), as interpreted both by herself and his disciples, the most prominent of whom was Swami Vivekananda (1863–1902), who is well known for having brought Ramakrishna’s teachings to the Western world through his lectures in America, including at the World Parliament of Religions held in Chicago in 1893 and his founding of the first Vedanta Societies, starting in New York in 1894.
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4

Zhukova, Liubov E. "Concepts of the Divine in the Works of B.K.S. Iyengar as a Reflection of the Ideas of the Founders of Neo-Vedanta." History of Philosophy 27, no. 1 (July 12, 2022): 54–67. http://dx.doi.org/10.21146/2074-5869-2022-27-1-59-67.

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The article discusses concepts of the Divine in the works of the modern yoga school founder, B.K.S. Iyengar. The center of interest is the basic accents put by Iyengar on various aspects of the Divine. The author gives the comparative analysis of the ideas about the Divine of Iyengar and founders of neo-vedanta and the world-famous reformers of Hinduism, such as Ram Mohan Rai, Swami Dayananda, Ramakrishna Paramahamsa and Swami Vivekananda. To disclose the specifics of views on the problems of the search for and knowledge of God, the presentation of proofs of the existence of God, the relationship between God and the soul the methods of historic-philosophical reconstruction and comparative analysis were used. The author shows that it is impossible to determine whether Iyengar's teaching belongs to a particular school of Vedanta. Iyengar’s beliefs share the views of the Advaita Vedanta and Vishishta Advaita philosophers. The conclusion that Iyengar philosophical views are an uncritical mixing of the ideas of Western and Eastern religious and philosophical teachings and continue the Neo-Vedanta tradition is done.
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5

Yajnik, Dyuti. "Dada Bhagwan’s Insight on Intellect." Revista Review Index Journal of Multidisciplinary 4, no. 1 (March 31, 2024): 30–36. http://dx.doi.org/10.31305/rrijm2024.v04.n01.004.

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In this paper the attempt has been made to clarify Dada Bhagwan’s concept of Intellect. Further, its difference and relation with the concept of faith, Knowledge, Prajna are also seen critically. The whole approach of Dada Bhagwan is analytical, critical as well as practical. Further, it should be noted that like Swaminarayana or Ramakrishna Paramahamsa, Dada Bhagwan also narrated the metaphysical, epistemological or moral truths in very lucid and colloquial language and expressions. The highest noble truths are expressed by him with simple examples of day-to-day like. Thus, it can be said regarding the writings of Dada Bhagwan that an illiterate will find it easy to understand and a scholar will find complex reasoning in his writing. The paper comprises of the narration and clarifications of Dada Bhagwan’s theory of Akrama Vijnana. Here, fate and freedom of soul, emancipation of soul is discussed with reference to the use of intellect. Dada Bhagwan elaborately gives the specific definition of Faith, Fate, Freedom, Intellect, Knowledge, Decisive knowledge, Prajna etc. Further it is expressively seen in Dada Bhagwan’s writings that the whole effort is done not only for intellectual pleasure, but for the purpose of Sadhana or spiritual practices for the attainment of salvation. Firstly, we will see his basic brief concept of Akrama Vijnana according to Dada Bhagwan and then his detailed definitions, concepts and practices will be discussed, with his views on the necessity and limitations of intellect.
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6

Sil, Narasingha P. "The Professor and the Paramahamsa: Martin Luther and Ramakrishna Compared." Asian Social Science 7, no. 5 (April 28, 2011). http://dx.doi.org/10.5539/ass.v7n5p3.

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Dissertations / Theses on the topic "Ramakrishna Paramahansa"

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Kundu, Mamata. "A Critical study of universal religion of Ramakrishna Paramahansa." Thesis, University of North Bengal, 1985. http://hdl.handle.net/123456789/95.

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Ragaven, Chengiah. "The philosophy of God consciousness in the life of Ramakrishna Paramahamsa." Thesis, 1999. http://hdl.handle.net/10413/6160.

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Books on the topic "Ramakrishna Paramahansa"

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Ramakrishna. His words: The preachings and parables of Sri Ramkrishna Paramahansa. New Delhi: Pengin Books India, 2010.

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Ramakrishna. His words: The preachings and parables of Sri Ramkrishna Paramahansa. New Delhi: Pengin Books India, 2010.

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3

Rolland, Romain. Ramakrishna Paramahamsa. Allahabad: Lokbharati Prakashan, 1997.

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4

Sen, Amiya P. Ramakrishna Paramahamsa: The sadhaka of Dakshineswar. New Delhi: Penguin Books India, 2010.

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Sen, Amiya P. Ramakrishna Paramahamsa: The sadhaka of Dakshineswar. New Delhi: Penguin Books India, 2010.

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Ramakrishna Paramahamsa: The sadhaka of Dakshineswar. New Delhi: Penguin Books India, 2010.

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7

Jñānapīṭha, Bhāratīya, ed. Kalpataru kī utsava-līlā, Rāmakr̥shṇa Paramahaṃsa. Nayī Dillī: Bhāratīya Jñānapīṭha, 2004.

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8

Roychowdhury, Satyam. Sri Ramakrishna for you: Selected teachings and conversations of and thoughts and writings on Sri Ramakrishna Paramahamsa Deva. Kolkata: Deep Prakashan, 2015.

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9

Rāmprasād Sen und Śrī Rāmakrishna Paramahaṃsa (1836-1886): Eine religions-historische Untersuchung zur Beziehung von Tradition und integraler Erfahrung. Frankfurt am Main: P. Lang, 1986.

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Haranath. The essence of the teachings of Pagal Haranath: With quotations from Srimad Bhagavata, Chaitanya Charitamrita, Ramakrishna Paramahamsa, and others. Edited by Sepuri Haragopal. Madras: Sri Kusuma Haranath Central Mission, 1989.

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Book chapters on the topic "Ramakrishna Paramahansa"

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Halligan, Fredrica R., Nicholas Grant Boeving, John Pahucki, Ginette Paris, Charlene P. E. Burns, Alice Mills, Steven Kuchuck, et al. "Ramakrishna Paramahansa." In Encyclopedia of Psychology and Religion, 753–54. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_560.

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Vanita, Ruth. "Shri Ramakrishna Paramahansa." In Same-Sex Love in India, 229–32. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-349-62183-5_29.

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Vanita, Ruth. "Shri Ramakrishna Paramahansa." In Same-Sex Love in India, 229–32. New York: Palgrave Macmillan US, 2000. http://dx.doi.org/10.1007/978-1-137-05480-7_29.

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Halligan, Fredrica R. "Ramakrishna Paramahamsa." In Encyclopedia of Psychology and Religion, 1933–34. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_560.

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Halligan, Fredrica R. "Ramakrishna Paramahamsa." In Encyclopedia of Psychology and Religion, 1461–62. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_560.

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6

Long, Jeffery D. "Ramakrishna Paramahamsa." In Hinduism and Tribal Religions, 1227–35. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_1556.

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"Sri Ramakrishna Paramahamsa." In Hinduism and Tribal Religions, 1541. Dordrecht: Springer Netherlands, 2022. http://dx.doi.org/10.1007/978-94-024-1188-1_300621.

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Raghuramaraju, A. "Other in the relation between Swami Vivekananda and Ramakrishna Paramahamsa*." In Modern Frames and Premodern Themes in Indian Philosophy, 32–55. Routledge India, 2017. http://dx.doi.org/10.4324/9781315206509-3.

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