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By Jyotirmaya Sharma

In this 3rd installment of his complete heritage of “India’s faith” and reappraisal of Hindu id, Professor Jyotirmaya Sharma deals an interesting portrait of Swami Vivekananda and his courting together with his guru, the mythical Ramakrishna. Sharma’s paintings specializes in Vivekananda’s reinterpretation and formula of various Indian religious and mystical traditions and practices as “Hinduism” and the way it served to create, distort, and justify a countrywide self-image. the writer examines questions of caste and the primacy of the West in Vivekananda’s imaginative and prescient, in addition to the systematic marginalization of trade religions and heterodox ideals. In doing so, Professor Sharma offers readers with an incisive entryway into nineteenth- and twentieth-century Indian heritage and the increase of Hindutva, the Hindu nationalist movement.
 

Sharma’s illuminating narrative is a wonderful reexamination of 1 of India’s so much arguable non secular figures and a desirable examine of the symbiosis of Indian historical past, faith, politics, and nationwide identity. It is a necessary tale for an individual drawn to the evolution of 1 of the world’s nice religions and its position in shaping modern India.

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Pp. 704-5. The question of the path of knowledge and the path of divine love would be discussed in detail in the subsequent paragraphs. 40. , p. 298. 41. , p. 478. 24 Ramakrishna’s One-fourth She showed me that everything was full of Consciousness. 42 To reach this stage of consciousness, however, a barrier had to be crossed, a necessary leap was imperative. In order to attempt this transition, it was crucial to understand the nature of ananda or joy. 43 One is the joy of worldly pleasures, consisting of the joys of ‘woman and gold’.

In order to attempt this transition, it was crucial to understand the nature of ananda or joy. 43 One is the joy of worldly pleasures, consisting of the joys of ‘woman and gold’. This is the most common of all joys among people. Chanting the name of God and his glories is the second kind of joy. The ‘joy of God-vision’ or the joy of Brahman is the third category of joy and attaining this joy helped the sages of the past transcend all rules and conventions. 44 While arguing that all women are the embodiments of Shakti, an appearance of the Primal Power in the form 42.

Having attained this exalted level of meditative depth, Ramakrishna saw ‘the inside 58. The eleventh lunar day of the bright and dark fortnight of every lunar month. 59. Gospel, p. 701. 60. , p. 603. 62 Despite the warnings to sanyasis regarding ‘woman and gold’, Ramakrishna was clear that it was Adyashakti who has assumed all female forms and had to be propitiated. While looking upon all women as mother was the pure way he had chosen, Ramakrishna was once a practitioner of another way of appeasing the avidya aspect of the Primal Energy, namely, Tantra.

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