- Śrī Ramakrishna Paramahamsa
- 18 February 1836 Kamarpukur,
- 16 August 1886 (aged 50)
- Ramakrishna Order
- a great Saint, Bhakti to Kālī Mā, Divine Mother,
Universalism – All Religions are Paths to God
A number of blind men came to an elephant. Somebody told them that it was an elephant.
The blind men asked, ‘What is the elephant like?’ and they began to touch its body.
One of them said: 'It is like a pillar.' This blind man had only touched its leg.
Another man said, ‘The elephant is like a husking basket.’ This person had only touched its ears.
Similarly, he who touched its trunk or its belly talked of it differently.
In the same way, he who has seen the Lord in a particular way limits the Lord to that alone and thinks that He is nothing else.
- Sarada Devi
Both lived celibate, Holy life
traditionally married as children
- Succeeded by:
- Vivekananda Swāmi & Ramakrishna Order
- Works about Śrī Ramakrishna:
- 1. Life of Śrī Ramakrishna
2. Life of Śrī Ramakrishna
3. Shri Ramakrishna life story
(by Swāmi Nikhilānanda)
4. Shri Ramakrishna Kathamrita
(a few chapters)
Shri Ramakrishna life story
Sri Ramakrishna, the God-man of modern India, was born at Kāmārpukur. This village in the Hooghly District preserved during the last century the idyllic simplicity of the rural areas of Bengāl. Situated far from the railway, it was untouched by the glamour of the city. It contained rice-fields, tall palms, royal banyans, a few lakes, and two cremation grounds. South of the village a stream took its leisurely course. A mango orchard dedicated by a neighbouring zamindār to the public use was frequented by the boys for their noonday sports. A highway passed through the village to the great temple of Jagannāth at Puri, and the villagers, most of whom were farmers and craftsmen, entertained many passing holy men and pilgrims. The dull round of the rural life was broken by lively festivals, the observance of sacred days, religious singing, and other innocent pleasures.
About his parents Sri Ramakrishna once said: "My mother was the personification of rectitude and gentleness. She did not know much about the ways of the world; innocent of the art of concealment, she would say what was in her mind. People loved her for open-heartedness. My father, an orthodox brāhmin, never accepted gifts from the Śudrās. He spent much of his time in worship and meditation, and in repeating God's name and chanting His glories. Whenever in his daily prayers he invoked the Goddess Gāyatri, his chest flushed and tears rolled down his cheeks. He spent his leisure hours making garlands for the Family Deity, Raghuvir."
Khudirām Chattopādhyāya and Chandra Devi, the parents of Sri Ramakrishna, were married in 1799. At that time Khudirām was living in his ancestral village of Derepore, not far from Kāmārpukur. Their first son, Rāmkumār, was born in 1805, and their first daughter, Kātyāyani, in 1810. In 1814 Khudirām was ordered by his landlord to bear false witness in court against a neighbour. When he refused to do so, the landlord brought a false case against him and deprived him of his ancestral property. Thus dispossessed, he arrived, at the invitation of another landlord, in the quiet village of Kāmārpukur, where he was given a dwelling and about an acre of fertile land. The crops from this little property were enough to meet his family's simple needs. Here he lived in simplicity, dignity, and contentment.
Ten years after his coming to Kāmārpukur, Khudirām made a pilgrimage on foot to Rāmeśwar, at the southern extremity of India. Two years later was born his second son, whom he named Rāmeśwar. Again in 1835, at the age of sixty, he made a pilgrimage, this time to Gayā. Here, from ancient times, Hindus have come from the four corners of India to discharge their duties to their departed ancestors by offering them food and drink at the sacred footprint of the Lord Vishnu. At this holy place Khudirām had a dream in which the Lord Vishnu promised to be born as his son. And Chandrā Devi, too, in front of the Śiva temple at Kāmārpukur, had a vision indicating the birth of a divine child. Upon his return the husband found that she had conceived.
It was on February 18, 1836, that the child, to be known afterwards as Ramakrishna, was born. In memory of the dream at Gayāhe was given the name of Gadādhar, the "Bearer of the Mace", an epithet of Vishnu. Three years later a little sister was born.
Gadādhar grew up into a healthy and restless boy, full of fun and sweet mischief. He was intelligent and precocious and endowed with a prodigious memory. On his father's lap he learnt by heart the names of his ancestors and the hymns to the gods and goddesses, and at the village school he was taught to read and write. But his greatest delight was to listen to recitations of stories from Hindu mythology and the epics. These he would afterwards recount from memory, to the great joy of the villagers. Painting he enjoyed; the art of moulding images of the gods and goddesses he learnt from the potters. But arithmetic was his great aversion.
At the age of six or seven Gadādhar had his first experience of spiritual ecstasy. One day in June or July, when he was walking along a narrow path between paddy-fields, eating the puffed rice that he carried in a basket, he looked up at the sky and saw a beautiful, dark thunder-cloud. As it spread, rapidly enveloping the whole sky, a flight of snow-white cranes passed in front of it. The beauty of the contrast overwhelmed the boy. He fell to the ground, unconscious, and the puffed rice went in all directions. Some villagers found him and carried him home in their arms. Gadādhar said later that in that state he had experienced an indescribable joy.
Gadādhar was seven years old when his father died. This incident profoundly affected him. For the first time the boy realized that life on earth was impermanent. Unobserved by others, he began to slip into the mango orchard or into one of the cremation grounds, and he spent hours absorbed in his own thoughts. He also became more helpful to his mother in the discharge of her household duties. He gave more attention to reading and hearing the religious stories recorded in the Purānās. And he became interested in the wandering monks and pious pilgrims who would stop at Kāmārpukur on their way to Puri. These holy men, the custodians of India's spiritual heritage and the living witnesses of the ideal of renunciation of the world and all-absorbing love of God, entertained the little boy with stories from the Hindu epics, stories of saints and prophets, and also stories of their own adventures. He, on his part, fetched their water and fuel and served them in various ways. Meanwhile, he was observing their meditation and worship.
At the age of nine, Gadādhar was invested with the Sacred Thread. This ceremony conferred upon him the privileges of his brāhmin lineage, including the worship of the Family Deity, Raghuvir, and imposed upon him the many strict disciplines of a brāhmin's life. During the ceremony of investiture he shocked his relatives by accepting a meal cooked by his nurse, a Śudrā woman. His father would never have dreamt of doing such a thing. But in a playful mood Gadādhar had once promised this woman that he would eat her food, and now he fulfilled his plighted word. The woman had piety and religious sincerity, and these were more important to the boy than the conventions of society.
Gadādhar was now permitted to worship Raghuvir. Thus began his first training in meditation. He so gave his heart and soul to the worship that the stone image very soon appeared to him as the living Lord of the Universe. His tendency to lose himself in contemplation was first noticed at this time. Behind his boyish light-heartedness was seen a deepening of his spiritual nature.
About this time, on the Śivarātri night, consecrated to the worship of Śiva, a dramatic performance was arranged. The principal actor, who was to play the part of Śiva, suddenly fell ill, and Gadādhar was persuaded to act in his place. While friends were dressing him for the role of Śiva - smearing his body with ashes, matting his locks, placing a trident in his hand and a string of rudrākśa beads around his neck - the boy appeared to become absent-minded. He approached the stage with slow and measured step, supported by his friends. He looked the living image of Śiva. The audience loudly applauded what it took to be his skill as an actor, but it was soon discovered that he was really lost in meditation. His countenance was radiant and tears flowed from his eyes. He was lost to the outer world. The effect of this scene on the audience was tremendous. The people felt blessed as by a vision of Śiva Himself. The performance had to be stopped, and the boy's mood lasted till the following morning.
Gadādhar himself now organized a dramatic company with his young friends. The stage was set in the mango orchard. The themes were selected from the stories of the Ramayana and the Mahabharata. Gadādhar knew by heart almost all the roles, having heard them from professional actors. His favourite theme was the Vrindāvan episode of Krishna's life, depicting those exquisite love-stories of Krishna and the milkmaids and the cowherd boys. Gadādhar would play the parts of Rādhā or Krishna and would often lose himself in the character he was portraying. His natural feminine grace heightened the dramatic effect. The mango orchard would ring with the loud kirtan of the boys. Lost in song and merry-making, Gadādhar became indifferent to the routine of school.
In 1849 Rāmkumār, the eldest son, went to Calcutta to improve the financial condition of the family.
Gadādhar was on the threshold of youth. He had become the pet of the women of the village. They loved to hear him talk, sing, or recite from the holy books. They enjoyed his knack of imitating voices. Their woman's instinct recognized the innate purity and guilelessness of this boy of clear skin, flowing hair, beaming eyes, smiling face, and inexhaustible fun. The pious elderly women looked upon him as Gopālā, the Baby Krishna, and the younger ones saw in him the youthful Krishna of Vrindāvan. He himself so idealised the love of the gopis for Krishna that he sometimes yearned to be born as a woman, if he must be born again, in order to be able to love Sri Krishna with all his heart and soul.
At the age of sixteen Gadādhar was summoned to Calcutta by his elder brother Rāmkumār, who wished assistance in his priestly duties. Rāmkumār had opened a Sanskrit academy to supplement his income, and it was his intention gradually to turn his younger brother's mind to education. Gadādhar applied himself heart and soul to his new duty as family priest to a number of Calcutta families. His worship was very different from that of the professional priests. He spent hours decorating the images and singing hymns and devotional songs; he performed with love the other duties of his office. People were impressed with his ardour. But to his studies he paid scant attention.
Rāmkumār did not at first oppose the ways of his temperamental brother. He wanted Gadādhar to become used to the conditions of city life. But one day he decided to warn the boy about his indifference to the world. After all, in the near future Gadādhar must, as a householder, earn his livelihood through the performance of his brāhminical duties; and these required a thorough knowledge of Hindu law, astrology, and kindred subjects. He gently admonished Gadādhar and asked him to pay more attention to his studies. But the boy replied spiritedly: "Brother, what shall I do with a mere bread-winning education? I would rather acquire that wisdom which will illumine my heart and give me satisfaction for ever."
The anguish of the inner soul of India found expression through these passionate words of the young Gadādhar. For what did his unsophisticated eyes see around him in Calcutta, at that time the metropolis of India and the centre of modern culture and learning? Greed and lust held sway in the higher levels of society, and the occasional religious practices were merely outer forms from which the soul had long ago departed. Gadādhar had never seen anything like this at Kāmārpukur among the simple and pious villagers. The sādhus and wandering monks whom he had served in his boyhood had revealed to him an altogether different India. He had been impressed by their devotion and purity, their self-control and renunciation. He had learnt from them and from his own intuition that the ideal of life as taught by the ancient sages of India was the realization of God.
When Rāmkumār reprimanded Gadādhar for neglecting a "bread-winning education", the inner voice of the boy reminded him that the legacy of his ancestors - the legacy of Rāmā, Krishna, Buddha, Śankara, Rāmānuja, Chaitanya - was not worldly security but the Knowledge of God. And these noble sages were the true representatives of Hindu society. Each of them was seated, as it were, on the crest of the wave that followed each successive trough in the tumultuous course of Indian national life. All demonstrated that the life current of India is spirituality. This truth was revealed to Gadādhar through that inner vision which scans past and future in one sweep, unobstructed by the barriers of time and space. But he was unaware of the history of the profound change that had taken place in the land of his birth during the previous one hundred years.
Hindu society during the eighteenth century had been passing through a period of decadence. It was the twilight of the Mussalman rule. There were anarchy and confusion in all spheres. Superstitious practices dominated the religious life of the people. Rites and rituals passed for the essence of spirituality. Greedy priests became the custodians of heaven. True philosophy was supplanted by dogmatic opinions. The pundits took delight in vain polemics.
In 1757 English traders laid the foundation of British rule in India. Gradually the Government was systematized and lawlessness suppressed. The Hindus were much impressed by the military power and political acumen of the new rulers. In the wake of the merchants came the English educators, and social reformers, and Christian missionaries - all bearing a culture completely alien to the Hindu mind. In different parts of the country educational institutions were set up and Christian churches established. Hindu young men were offered the heady wine of the Western culture of the late eighteenth and early nineteenth centuries, and they drank it to the very dregs.
The first effect of the draught on the educated Hindus was a complete effacement from their minds of the time-honoured beliefs and traditions of Hindu society. They came to believe that there was no transcendental Truth. The world perceived by the senses was all that existed. God and religion were illusions of the untutored mind. True knowledge could be derived only from the analysis of nature. So atheism and agnosticism became the fashion of the day. The youth of India, taught in English schools, took malicious delight in openly breaking the customs and traditions of their society. They would do away with the caste-system and remove the discriminatory laws about food. Social reform, the spread of secular education, widow remarriage, abolition of early marriage - they considered these the panacea for the degenerate condition of Hindu society.
The Christian missionaries gave the finishing touch to the process of transformation. They ridiculed as relics of a barbarous age the images and rituals of the Hindu religion. They tried to persuade India that the teachings of her saints and seers were the cause of her downfall, that her Vedas, Purānās, and other scriptures were filled with superstition. Christianity, they maintained, had given the white races position and power in this world and assurance of happiness in the next; therefore Christianity was the best of all religions. Many intelligent young Hindus became converted. The man in the street was confused. The majority of the educated grew materialistic in their mental outlook. Everyone living near Calcutta or the other strongholds of Western culture, even those who attempted to cling to the orthodox traditions of Hindu society, became infected by the new uncertainties and the new beliefs.
But the soul of India was to be resuscitated through a spiritual awakening. We hear the first call of this renascence in the spirited retort of the young Gadādhar: "Brother, what shall I do with a mere bread-winning education?"
Rāmkumār could hardly understand the import of his young brother's reply. He described in bright colours the happy and easy life of scholars in Calcutta society. But Gadādhar intuitively felt that the scholars, to use one of his own vivid illustrations, were like so many vultures, soaring high on the wings of their uninspired intellect, with their eyes fixed on the charnel-pit of greed and lust. So he stood firm and Rāmkumār had to give way.
At that time there lived in Calcutta a rich widow named Rāni Rāsmani, belonging to the Śudrā caste, and known far and wide not only for her business ability, courage, and intelligence, but also for her largeness of heart, piety, and devotion to God. She was assisted in the management of her vast property by her son-in-law Mathur Mohan.
In 1847 the Rāni purchased twenty acres of land at Dakshineśwar, a village about four miles north of Calcutta. Here she created a temple garden and constructed several temples. Her Ishta, or Chosen Ideal, was the Divine Mother, Kāli.
The temple garden stands directly on the east bank of the Ganges. The northern section of the land and a portion to the east contain an orchard, flower gardens, and two small reservoirs. The southern section is paved with brick and mortar. The visitor arriving by boat ascends the steps of an imposing bathing-Ghāt, which leads to the Chāndni, a roofed terrace, on either side of which stand in a row six temples of Śiva. East of the terrace and the Śiva temples is a large court, paved, rectangular in shape, and running north and south. Two temples stand in the centre of this court, the larger one, to the south and facing south,being dedicated to Kāli, and the smaller one, facing the Ganges, to Radhākānta, that is, Krishna, the Consort of Rādhā. Nine domes with spires surmount the temple of Kāli, and before it stands the spacious Natmandir, or music hall, the terrace of which is supported by stately pillars. At the northwest and southwest corners of the temple compound are two Nahabats,or music towers, from which music flows at different times of day, especially at sunup, noon, and sundown, when the worship is performed in the temples. Three sides of the paved courtyard -all except the west - are lined with rooms set apart for kitchens, store-rooms, dining-rooms, and quarters for the temple staff and guests. The chamber in the northwest angle, just beyond the last of the Śiva temples, is of special interest to us; for here Sri Ramakrishna was to spend a considerable part of his life. To the west of this chamber is a semicircular porch overlooking the river. In front of the porch runs a foot-path, north and south, and beyond the path is a large garden and, below the garden, the Ganges. The orchard to the north of the buildings contains the Panchavati, the banyan, and the bel-tree, associated with Sri Ramakrishna's spiritual practices. Outside and to the north of the temple compound proper is the Kuthi, or bungalow, used by members of Rāni Rāsmani's family visiting the garden. And north of the temple garden, separated from it by a high wall, is a powder-magazine belonging to the British Government.
In the twelve Śiva temples are installed the emblems of the Great God of renunciation in His various aspects, worshipped daily with proper rites. Śiva requires few articles of worship. White flowers and betel-leaves and a little Ganges water offered with devotion are enough to satisfy the benign Deity and win from Him the boon of liberation.
The temple of Radhākānta, also known as the temple of Vishnu, contains the images of Rādhā and Krishna, the symbol of union with God through ecstatic love. The two images stand on a pedestal facing the west. The floor is paved with marble. From the ceiling of the porch hang chandeliers protected from dust by coverings of red cloth. Canvas screens shield the images from the rays of the setting sun. Close to the threshold of the inner shrine is a small brass cup containing holy water. Devoted visitors reverently drink a few drops from the vessel.
The main temple is dedicated to Kāli, the Divine Mother, here worshipped as Bhavatārini, the Saviour of the Universe. The floor of this temple also is paved with marble. The basalt image of the Mother, dressed in gorgeous gold brocade, stands on a white marble image of the prostrate body of Her Divine Consort, Śiva, the symbol of the Absolute. On the feet of the Goddess are, among other ornaments, anklets of gold. Her arms are decked with jeweled ornaments of gold. She wears necklaces of gold and pearls, a golden garland of human heads, and a girdle of human arms. She wears a golden crown, golden ear-rings, and a golden nose-ring with a pearl-drop. She has four arms. The lower left hand holds a severed human head and the upper grips a blood-stained sabre. One right hand offers boons to Her children; the other allays their fear. The majesty of Her posture can hardly be described. It combines the terror of destruction with the reassurance of motherly tenderness. For She is the Cosmic Power, the totality of the universe, a glorious harmony of the pairs of opposites. She deals out death, as She creates and preserves. She has three eyes, the third being the symbol of Divine Wisdom; they strike dismay into the wicked, yet pour out affection for Her devotees.
The whole symbolic world is represented in the temple garden- the Trinity of the Nature Mother (Kāli), the Absolute (Śiva), and Love (Radhākānta), the Arch spanning heaven and earth. The terrific Goddess of the Tantra, the soul-enthralling Flute-Player of the Bhāgavata, and the Self-absorbed Absolute of the Vedas live together, creating the greatest synthesis of religions. All aspects of Reality are represented there. But of this divine household, Kāli is the pivot, the sovereign Mistress. She is Prakriti, the Procreatrix, Nature, the Destroyer, the Creator. Nay, She is something greater and deeper still for those who have eyes to see. She is the Universal Mother, "my Mother" as Ramakrishna would say, the All-powerful, who reveals Herself to Her children under different aspects and Divine Incarnations, the Visible God, who leads the elect to the Invisible Reality; and if it so pleases Her, She takes away the last trace of ego from created beings and merges it in the consciousness of the Absolute, the undifferentiated God. Through Her grace "the finite ego loses itself in the illimitable Ego-Ātman Brahman".
Rāni Rāsmani spent a fortune for the construction of the temple garden and another fortune for its dedication ceremony, which took place on May 31, 1855.
Sri Ramakrishna - henceforth we shall call Gadādhar by this familiar name - came to the temple garden with his elder brother Rāmkumār, who was appointed priest of the Ka1i temple. Sri Ramakrishna did not at first approve of Rāmkumār's working for the Śudrā Rāsmani. The example of their orthodox father was still fresh in Sri Ramakrishna's mind.
He objected also to the eating of the cooked offerings of the temple, since, according to orthodox Hindu custom, such food can be offered to the Deity only in the house of a brāhmin. But the holy atmosphere of the temple grounds, the solitude of the surrounding wood, the loving care of his brother, the respect shown him by Rāni Rāsmani and Mathur Bābu, the living presence of the Goddess Kāli in the temple, and, above all, the proximity of the sacred Ganges, which Sri Ramakrishna always held in the highest respect, gradually overcame his disapproval, and he began to feel at home.
Within a very short time Sri Ramakrishna attracted the notice of Mathur Bābu, who was impressed by the young man's religious fervour and wanted him to participate in the worship in the Kāli temple. But Sri Ramakrishna loved his freedom and was indifferent to any worldly career. The profession of the priesthood in a temple founded by a rich woman did not appeal to his mind. Further, he hesitated to take upon himself the responsibility for the ornaments and jewellery of the temple. Mathur had to wait for a suitable occasion.
At this time there came to Dakshineśwar a youth of sixteen, destined to play an important role in Sri Ramakrishna's life. Hriday, a distant nephew of Sri Ramakrishna, hailed from Sihore, a village not far from Kāmārpukur, and had been his boyhood friend. Clever, exceptionally energetic, and endowed with great presence of mind, he moved, as will be seen later, like a shadow about his uncle and was always ready to help him, even at the sacrifice of his personal comfort. He was destined to be a mute witness of many of the spiritual experiences of Sri Ramakrishna and the caretaker of his body during the stormy days of his spiritual practice. Hriday came to Dakshineśwar in search of a job, and Sri Ramakrishna was glad to see him.
Unable to resist the persuasion of Mathur Bābu, Sri Ramakrishna at last entered the temple service, on condition that Hriday should be asked to assist him. His first duty was to dress and decorate the image of Kāli.
One day the priest of the Radhākānta temple accidentally dropped the image of Krishna on the floor, breaking one of its legs. The pundits advised the Rāni to install a new image, since the worship of an image with a broken limb was against the scriptural injunctions. But the Rāni was fond of the image, and she asked Sri Ramakrishna's opinion. In an abstracted mood, he said: "This solution is ridiculous. If a son-in-law of the Rāni broke his leg, would she discard him and put another in his place? Wouldn't she rather arrange for his treatment? Why should she not do the same thing in this case too? Let the image be repaired and worshipped as before." It was a simple, straightforward solution and was accepted by the Rāni. Sri Ramakrishna himself mended the break. The priest was dismissed for his carelessness, and at Mathur Bābu's earnest request, Sri Ramakrishna accepted the Office of priest in the Radhākānta temple.
Born in an orthodox brāhmin family, Sri Ramakrishna knew the formalities of worship, its rites and rituals. The innumerable gods and goddesses of the Hindu religion are the human aspects of the indescribable and incomprehensible Spirit, as conceived by the finite human mind. They understand and appreciate human love and emotion, help men to realize their secular and spiritual ideals, and ultimately enable men to attain liberation from the miseries of phenomenal life. The Source of light, intelligence, wisdom, and strength is the One alone from whom comes the fulfilment of desire. Yet, as long as a man is bound by his human limitations, he cannot but worship God through human forms. He must use human symbols. Therefore Hinduism asks the devotees to look on God as the ideal father, the ideal mother, the ideal husband, the ideal son, or the ideal friend. But the name ultimately leads to the Nameless, the form to the Formless, the word to the Silence, the emotion to the serene realization of Peace in Existence - Knowledge-Bliss Absolute. The gods gradually merge in the one God. But until that realization is achieved, the devotee cannot dissociate human factors from his worship. Therefore the Deity is bathed and clothed and decked with ornaments. He is fed and put to sleep. He is propitiated with hymns, songs, and prayers. And there are appropriate rites connected with all these functions. For instance, to secure for himself external purity, the priest bathes himself in holy water and puts on a holy cloth. He purifies the mind and the sense organs by appropriate meditations. He fortifies the place of worship against evil forces by drawing around it circles of fire and water. He awakens the different spiritual centres of the body and invokes the Supreme Spirit in his heart. Then he transfers the Supreme Spirit to the image before him and worships the image, regarding it no longer as clay or stone, but as the embodiment of Spirit, throbbing with Life and Consciousness. After the worship the Supreme Spirit is recalled from the image to Its true sanctuary, the heart of the priest. The real devotee knows the absurdity of worshipping the Transcendental Reality with material articles - clothing That which pervades the whole universe and the beyond, putting on a pedestal That which cannot be limited by space, feeding That which is disembodied and incorporeal, singing before That whose glory the music of the spheres tries vainly to proclaim. But through these rites the devotee aspires to go ultimately beyond rites and rituals, forms and names, words and praise, and to realize God as the All-pervading Consciousness.
Hindu priests are thoroughly acquainted with the rites of worship, but few of them are aware of their underlying significance. They move their hands and limbs mechanically, in obedience to the letter of the scriptures, and repeat the holy mantras like parrots. But from the very beginning the inner meaning of these rites was revealed to Sri Ramakrishna. As he sat facing the image, a strange transformation came over his mind. While going through the prescribed ceremonies, he would actually find himself encircled by a wall of fire protecting him and the place of worship from unspiritual vibrations, or he would feel the rising of the mystic Kundalini through the different centres of the body. The glow on his face, his deep absorption, and the intense atmosphere of the temple impressed everyone who saw him worship the Deity.
Rāmkumār wanted Sri Ramakrishna to learn the intricate rituals of the worship of Kāli. To become a priest of Kāli one must undergo a special form of initiation from a qualified guru, and for Sri Ramakrishna a suitable brāhmin was found. But no sooner did the brāhmin speak the holy word in his ear than Sri Ramakrishna, overwhelmed with emotion, uttered a loud cry and plunged into deep concentration.
Mathur begged Sri Ramakrishna to take charge of the worship in the Kāli temple. The young priest pleaded his incompetence and his ignorance of the scriptures. Mathur insisted that devotion and sincerity would more than compensate for any lack of formal knowledge and make the Divine Mother manifest Herself through the image. In the end, Sri Ramakrishna had to yield to Mathur's request. He became the priest of Kāli.
In 1856 Rāmkumār breathed his last. Sri Ramakrishna had already witnessed more than one death in the family. He had come to realize how impermanent life on earth is. The more he was convinced of the transitory nature of worldly things, the more eager he became to realize God, the Fountain of Immortality.