Download A Restatement of Religion: Swami Vivekananda and the Making by Jyotirmaya Sharma PDF
By Jyotirmaya Sharma
Sharma’s illuminating narrative is a superb reexamination of 1 of India’s such a lot arguable spiritual figures and a desirable learn of the symbiosis of Indian historical past, faith, politics, and nationwide identity. It is a vital tale for an individual attracted to the evolution of 1 of the world’s nice religions and its position in shaping modern India.
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Additional resources for A Restatement of Religion: Swami Vivekananda and the Making of Hindu Nationalism
This caused him great discomfort and so he decided to use his powers to quell the storm. A ship going full sail before the wind sank as a consequence of the storm’s abrupt end. All the passengers on the ship died and the sin of causing their death fell upon him, resulting in loss of his occult powers. In another instance, God disguised as a holy man comes to a sage who has occult powers. God first encourages the sadhu to kill an elephant and then asks him to bring the elephant back to life. The sadhu manages to do both with the help of his siddhis.
A sannyāsi must not sit near a woman and talk to her, even if she is intensely pious. No, he must not talk to a woman even though he may have controlled his passion. A sannyāsi must renounce both ‘woman’ and ‘gold’. As he must not look even at the portrait of a woman, as also he must not touch gold, that is to say, money. 52 Ramakrishna is clear on the question of women: they are a part of the Divine Mother, but as far as men are concerned, especially if they happen to be sanyasis and spiritual practitioners, they must shun women.
50 Sitting with a woman, talking to a woman for a long time, listening and enjoying a conversation with a woman, to speak about a woman, to whisper to her privately, to keep something belonging to a woman, and enjoying it and touching a woman are the seven kinds of sexual intercourse Ramakrishna permits householders. The eighth kind is actual sexual intercourse resulting in coitus, which he recommends must stop after the birth of children. In contrast, one is a sanyasi in the true sense only when he has renounced ‘woman and gold’ and does not regard women with the same gaze with which a worldly person would look at them.