Kali's Child - Knowledge

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the offended responses of innumerable pious Christians tell us absolutely nothing about the historical Jesus". He also denied having any negative attitude about homosexuality or Ramakrishna, and suggested that Tyagananda's reading of his book "as an ill-intentioned condemnation of Ramakrishna" was not shared by "numerous reviewers and readers (with Hindus among them)". He argued that he had never called Ramakrishna "a homosexual" and "never argued something as simplistic as that Ramakrishna 'sexually abused children' or that he was a 'pederast'", and that "these are other people's words" but not his. He also charged Tyagananda with misquoting his words (such as claiming that Kripal had used "sodomy" when he in fact had not) and argued that he had omitting from his own citations of the

326:"sexualisation" of Ramakrishna's body and writes that Kripal does not take culture into consideration. Mukhopadhyay writes, "I demand that Ramakrishna's visions be taken at their face value and not interpreted as some kind of a confused expression of his sexuality." Criticizing the "obvious glee in Kripal's tone which sometimes verges on flippancy", Mukhopadhyay continues, "Ramakrishna is a very serious matter and real theoretical sophistication is needed to deal with this enigmatic character. With his pop psychoanalysis, bop prose and a crude sense of humour, Kripal is nowhere near those serious scholars...". Towards the end, he writes that the book has "enough nuisance value to perturb those who are at the helm of affairs at Ramakrishna Mission." 318:, a Bengali scholar in his 1997 review wrote that the historical evidence Kripal offers in favour of Ramakrishna's homosexuality is "shaky" and some of Kripal's own evidence "seems to contradict it, and opens up the possibility of an alternative interpretation. A number of his translations from the primary text-Ramakrishna Kathamrita-are wrong; his psychoanalytical proceedings with the text, without the verifications psychoanalysts derive from patients under the ’free-association method’, fills me with doubt, especially as regards his identifications of some Tantrik symbols." Ray writes that "here and there" in the Kathamrita, he comes across "evidence which does not fit", and which ought to have made Kripal "rethink his formulations." 588:. In this book, the authors argued with cross-references to the source texts that Kripal had a "piecemeal" knowledge of the Bengali language and lack of understanding of the Bengali culture, which led him to misinterpret the texts and fabricate a Ramakrishna conforming to his own "feels like" factor rather than a historical figure preserved well through honest documentation. They disputed positive reviews by Western academics writing that the "great majority of those who accepted the latter thesis were not in a position to assess the translation since most of the reviewers were not Bengali readers." They wrote that its "extremely unlikely" that any reviewer did a "close or extensive comparison" of the 608:"I read with a mixture of embarrassment, sadness, and hope Swami Tyagananda’s Kali’s Child Revisited. I will pretend no full response here. That can only come with a third edition of the book, for which there are no immediate plans. Until such an opportunity arises, however, I can say that I am eager to resolve these issues in a friendly and open-hearted spirit that can be as faithful as possible both to academic standards of free inquiry and intellectual honesty and to the felt needs of significant segments of the Hindu community, whose religious sensibilities I am all too painfully aware I have offended." 2073:, (...) although he thanks the Ramakrishna Mission Institute of Culture for supporting him (...), he probably did not let the manuscript be vetted by some of the Swamis of the Mission… By "vetting" I am not suggesting that he should have allowed the (...) Ramakrishna Mission and Math to exercise any sort of veto or censorship over his material, but I am inclined to believe that his book would have been much more balanced and would have avoided reductionism (...) had it been vetted by professionals within the psychoanalytic community… 529:

feedback" prior to the publication of the manuscript and they would have alerted him to the "serious problems of lack of balance and reductionism that are readily apparent in his 'Conclusion: Analyzing the Secret.'" Larson also disagreed with Kripal that he had lifted a few lines out of context to indicate "reductionistic reading", wrote that he "invite any reader to read the book's conclusion in order to determine whether the final analysis is reductionist or not", and argued that the conclusions were "doubly reductionist."

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He denied that any of those errors had been intentional, and argued that all of them could be easily corrected without altering the substance or conclusions of the book, as they amounted to a very small part of the material he had used to demonstrate his thesis. On the other hand, he argued that many of them were not "errors" but simply different interpretations, and that he still stood by them. He counter-charged Tyagananda and other critics with "textual literalism" by sticking only with the primary meanings of words like

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an unthinking acceptance of them when it suits the argument". In her opinion, Ramakrishna could not be regarded as a misogynist. She found Kripal's familiarity with a variety of Bengali texts "impressive", but noted several translation slips. For example, Kripal wrote that the faith of an associate of Ramakrishna had "homoerotic dimensions" on the grounds that he "liked to look at pictures of men, for they aroused in him feelings of 'tenderness' and 'love'". Openshaw wrote that the word

3176: 312:) to mean "genitals" and "a normally defiled sexual space", whereas in Bengali culture the lap has a strong maternal association. In her view, Kripal had fallen "into a reductionist trap by sexualising his language in a way quite inappropriate to the material." She wrote that Kripal's disclaimer "certainly many of my conclusions are speculative", but did not agree with his statement that "taken together their combined weight adds up to a convincing argument". 3546: 3534: 430:. Sil argued that Kripal translated Bengali terms through Bengali-English dictionaries by picking the meanings that would be most appropriate to make his point, disregarding the primary, secondary, tertiary meanings. He also argued that Kripal was unable even to converse in Bengali. In another 1997 article, Sil charged Kripal with "willful distortion and manipulation of sources", and with, while criticising 3522: 1144:

secrets, "he certainly would have eliminated far more of Ramakrishna's remarks than he did". Atmajnanananda also argued that Kripal's translation of the missing parts was more misleading than Nikhilananda's omissions. In 2000, Swami Tyagananda added that Nikhilananda had attempted to faithfully convey the ideas, which might have been misunderstood if he had opted for a literal translation; and that the

571:. Tyagananda also argued about other alleged errors by Kripal. For example, Kripal had called "boy" a devotee Kedar who, according to Tyaganada, was actually a fifty-year-old accountant; "boy of fifteen" a person of thirty-four or thirty-five years; and "boy disciples" a group of people in their forties. He asserted that Kripal's claims of child eroticism had been built on these mistranslations. 342:

relationships between sexual fantasies and mystical or religious experience. On the whole, Larson argued that Kripal's thesis, of "Ramakrishna's homosexual tendencies" having determined the manner in which he created his self-defined states, was "thoroughly implausible" and that a psychoanalyst would be unlikely to say that Ramakrishna's "homoerotic energies"

337:. In his opinion, the book would have been much more balanced if Kripal had sought a review outside the context of his teachers and colleagues, including the Swamis of the Ramakrishna Mission (but not allow them to censor) and professionals within the psychoanalytic community. Larson attributed the problem of reductionism to the attitude pervading the 1222:"But there comes a time when it is time to move on. After eight years of almost constant thinking, eight published essays, a second monograph, and literally thousands of paper and virtual letters, that time has arrived for me. Accordingly, I plan no future formal responses and have long since moved on to other intellectual projects and topics." 1136:, contains in fact substantial alterations from Gupta's text. Besides combining the five parallel narratives into a single volume (which is often sold as a two-volume set), Nikhilananda would also have deleted some passages ("only a few pages") which supposedly were "of no particular interest to English-speaking readers". 270:'s History of Religions Prize for the Best First Book of 1995. In the following years, the book was reviewed in several Western academic journals of religion and South Asian culture. In 1999, the Bengali scholar Brian Hatcher wrote that while several reviewers expressed some misgivings, their overall evaluation of 142:'s History of Religions Prize for the Best First Book of 1995. It has been criticised by Ramakrishna's followers and several scholars, and became the object of an intense controversy among both Western and Indian audiences. Critics have argued that the book's conclusions were arrived at through mistranslation of 626:

As for the alleged translation errors, Kripal argued that he had corrected many of them in the second edition, acknowledged that others still needed to be corrected (such as those about the ages of some persons) and that he would "be happy to make any appropriate corrections in any future printings".

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Radice wrote of the discrepancy between the small amount of "secret talk" cited by Kripal (18 occurrences) and the amount of analysis he derived from them, and asked "Has Kripal made a mountain out of molehill?" He then quoted Kripal's claim that those passages, plus other non-"secret" passages that

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he had adopted a "nondual methodology" and expressed "consistent rejection of Freudian reductionism". Kripal argued that Larson lifted a few lines out of context to show that Kripal's concluding analysis was a "reductionistic reading". for Larson's suggestion that he should have "vetted" the text to

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criticized Kripal's book for what she saw as "sleight of hand by which strained or confessedly speculative arguments are subsequently transformed into a firm base for further such arguments". She also faulted the book for "slippage between an entirely appropriate scepticism towards the sources, and

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and Swami Atmajnanananda wrote that the book had been published in nine Bengali editions as of 1995. In 1998 Kripal wrote that he had "overplayed the degree" of his alleged suppression, noting that "to my wonder (and embarrassment), the Ramakrishna Order reprinted Datta's text the very same summer

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writes that the fifth volume (published posthumously) had "no note of finality" and ended "abruptly". Amiya Sen writes that "M." was contemplating at least six to seven volumes and after which he hoped to rearrange the entire material chronologically, within a single volume. Sen further writes that

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as "something scandalous, seedy, sexy, and dangerous". Tyagananda argues that Kripal dismisses the "philosophical expositions" of Tantra as inauthentic, to support his thesis. Tyagananda argued that the Kripal's view that Ramakrishna's world was a "Tantric world" overlooks other religious practices

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attack, and denied Tyagananda's charges of "willful distortion and manipulation of sources" and "purposefully deceitful use of citations." He wrote to "deeply regret" the fact that his book has offended many Hindus, but claimed that this fact says nothing about the historical Ramakrishna, "just as

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In a rejoinder Larson added that by "vetting", he did not mean any sort of "public" debate or confrontation. Larson maintained that reductionism would have been avoided if Kripal has selected one or two Swamis within the Ramakrishna order and one or two practising psychoanalysts for some "critical

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as "bitch" instead of "woman". Atmajnananda argued that Kripal had mis-interpreted many of the passages that he had cited, sometimes interpolating words in the translation that were not present in the original. He wrote, for example, that Krishna's traditional depiction in Hindu iconography, the

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begins by describing Kali's Child's as an "invigorating read" and an "iconoclastic thesis ... supported by solid textual scholarship". Despite this initial impression, Mukhopadhyay found Kirpals's method of 'reading' Ramakrishna's life to be problematic. Mukhopadhyay criticizes Kripal's method of

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Examples of missing passages quoted by Kripal include a declaration of Ramakrishna to a disciple: "In that state I couldn't help but worship the little penises of boys with flowers and sandal-paste". Another example was the description by Ramakrishna of one of his visions, which in the Bengali

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writes about Kripal's "confusion" over chronology. Sen writes that arguments made by Kripal that some of Ramakrishna's mystic visions are but subconscious revelations of his actual Tantric experiences with Bhairavi are chronologically not possible. For instance Ramakrishna's vision describing a

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In his 1997 review, Swami Atmajnanananda wrote that "there are some other instances which, at first, seem to substantiate Kripal's cover-up theory" but he too believed that they were all motivated by respect the Western decorum. He argued that, had Nikhilananda been fearful of revealing hidden

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on the relation between modern secular intellectuals and believing communities. He wrote that psychoanalytic interpretations are "exceedingly problematic even with the extensive and current evidence of daily psychoanalytic therapy" and that psychoanalysts would be very cautious about asserting

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at Jstor.org. "This analysis will be controversial particularly among the followers of Ramakrishna, who have sought over the years to deny, or at least to downplay, the Tantric elements. But Kripal's treatment of it is very thorough, his case is very well documented, and I find his argument

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original, according to Kripal, read "This is very secret talk! I saw a boy of twenty-three exactly like me, going up the subtle channel, erotically playing with the vagina-shaped lotuses with his tongue! but was translated by Nikhilananda as " communing with lotuses with his tongue".

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In the 1995 edition of the book, Kripal argued that the Ramakrishna Mission was hiding or "bowdlerizing" key biographical sources on Ramakrishna, in order to hide inconvenient secrets. These views were denied by the Mission, and some of them were retracted by Kripal shortly thereafter.

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nature" of the text, and charged Rajiv of spreading "a number of falsehoods" over the internet that involved his person and reputation, and of having got "just about everything wrong" about his ideas and translations, claiming that his criticisms were merely a repeat of Tyagananda's.

1040:, author of books and articles on applying psychoanalysis to eastern cultures, Somnath Bhattacharyya (emeritus professor and former head of the Psychology Department at Calcutta University), and Gerald Larson argued that neither Kripal nor his advisor Wendy Doniger were trained as 1023:

In his extensive 2000 review, Tyagananda wrote that Ramakrishna's "secret" talks were neither troubling nor secret, having been said in the presence of a large number of visitors, with the doors open. According to Tyagananda, Kripal's "secret talks" is a mistranslation of

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provoked a flurry of angry letters to the editors. The daily published 38 of them and then decided to close the issue, apparently an unprecedented decision in the newspaper's history. Kripal wrote that Willian Radice twice tried to publish a defence of the book in the

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maintaining a "strictly chronological order" have meant postponing publication, and alternatively Gupta "sacrificed" chronological order to accommodate the short notice period. Sen also writes that Gupta faced other practical problems like finding a willing publisher.

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discussed Kripal reliance on unreliable sources, such as a report of "a particularly bizarre method Ramakrishna supposedly used to control lust", which Kripal at one point "doubt seriously" the incident ever occurred, but which he later used to confirm his conclusion.

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once the book became a project of the Order. Kripal wrote about other similar incidents and argued to have avoided submitting is book to the Mission in order to protect his own intellectual freedom. Kripal argued that if he had done so, he "indeed would not,

405:) that ended with the words "plain shit". Sil himself had previously written a psychoanalytic study of Ramakrishna, which suggested that Ramakrishna's mystical experiences were pathological and originated from alleged childhood sexual trauma. According to 227:

passions; and that "Ramakrishna's mystical experiences...were in actual fact profoundly, provocatively, scandalously erotic." Kripal has argued that the same view was expressed 12 years earlier by Malcolm McLean, in his English translation of the

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or "anywhere else", and Kripal himself admits that his interpretations are often "speculative". Heehs wrote that the "sensationalism" of Kripal's approach "vitiates the overall value of his book", which does "make a number of interesting points".

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Openshaw argued that it was highly unlikely that any act considered "homosexual" would have been defended by the disciples (homosexuality was rigorously repressed in Indian society of the time), let alone immortalised in print by a devotee.

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was designed to "conceal a secret", and Gupta "held back" the secret in the first volume, "hinted at" it in the second, "toyed with" it in the third, "revealed it" in the fourth and found that he had hardly any material left for the fifth.

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as confirming the master's homosexuality, when Isherwood had said in fact said that he "couldn't honestly claim him as a homosexual, even a sublimated one", even though he "would have liked to be able to do so." According to Tyagananda,

734:’ torment nor Ramakrishna's must be allowed to devolve to a bodily level. He also argued that communities of people who respond to different sexual orientations should not indiscriminately impose their thoughts on religious communities. 498:

in 1998. In its preface he claimed to have corrected the translation errors pointed out by Atmajnananda. Kripal called the corrections "a set of minor errors" which he "happily corrected", since they did not contradict his main thesis.

245:). Kripal argues that Ramakrishna's attitudes and orientations were well known to some of his contemporaries (though not to Ramakrishna himself) and were hidden and suppressed, initially by his own disciples and later by members of the 686:

that, "I doubt that any other book—not even those of early, polemical, poorly informed, and bigoted missionaries — has offended Hindu sensibilities so grossly. And understandably, despite Kripal's protestations to the contrary in

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as being built upon "veneer of psychoanalysis and symbolic deconstruction....The imperialistic use of some outdated dogmas of psychoanalysis..." She writes that psychoanalysis employed by Kripal is "doubtful ... as a science".

565:. In the long, meticulously argued tract, Tyagananda questioned Kripal's linguistic competence of the Bengali language on which the thesis was built and argued that Kripal had distorted the meaning of passages throughout the 368:("mansion of fun"), wrote that "occasionally one stops to ask if one has not been hoodwinked by the charm of arguments", and wondered whether the book could be a game "no more playful than Ramakrishna's own earthy banter". 1168: 978:

probing human tongue exploring—what Kripal translates as—"vagina shaped lotuses" as alleged sexual encounter with Bahiravi. Sen writes that this vision (around 1855–1858) was before his first meeting of Bhairavi (1861).

757:(enjoyment) as impediments to spiritual growth" and not because of fear of women. Bhattacharyya also argues that Ramakrishna's lifelong love and devotion for the Goddess Kali does not fit into the homoerotic thesis. 1088:. According to Tyagananda, there was no textual evidence that Gupta was thinking of writing a book when he began writing his diaries. He pointed out that at least four generations of Bengalis had read the 1055:

Roland argued that Freudian approaches are not applicable to Asian cultures. Other critics questioned the propriety of applying Freudian analysis to third parties via native informants or posthumously.

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However, Tyagananda wrote that portions from Gupta's diaries (which are in the possession of his descendants) were published in various Bengali journals long before they appeared in book form as the

993:, which did not exist in the original source. In a 1997 review, Colin Robinson noted that the texts "exposed" by Kripal had been readily available in Bengali since 1932, when the final volume of the 507:

In a 1998 response to Gerald Larson's review, Kripal denied the critic's claims that his final conclusions were monocausally reductive, saying that Larson had seriously misunderstood him, as in

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Several critics — including Tyagananda, Sil, Urban, and Radice — argue that Kripal misrepresents Tantra to support the thesis. In a 1997 article, Sil wrote that Kripal had tried "to fit the

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his mysticism. Larson wrote that the evidence presented in the book did not support "a cause-effect relation between the erotic and the mystical (or the religious), much less an identity".

284:. Hatcher cited a sample Bengali text from the Kathāmṛta in his own article, arguing that Kripal accurately translated the passage in a way that Swami Nikhilananda's translation did not. 205:

whose, "voluminous work, both in its rhetoric style and its erotic content provided me with a scholarly context, a genre if you will, in which I could write and defend my own ideas."

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Kripal argued that sexuality and spirituality are intricately linked, and that the history of mysticism in all the world's religions is erotic. Kripal argued that the mysticism of

670:, Kripal argued that the "philosophical expositions" of Tantra are inauthentic that are "designed to rid Tantra of everything that smacked of superstition, magic, or scandal". 27: 454:. Kripal claimed, however, that less than 100 copies had been sold in India and only a few thousands in the US; and that few of its "opponents" had actually read the book. 450:, but the editors refused to do so. Kripal soon found himself and the book embroiled in a long-running dispute. Censoring the book was even debated (unsuccessfully) in the 197:

traditions. In the preface, Kripal writes that he was fascinated and interested in the relation between "human sexuality and mystical experience". He also mentions that

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Atmajnanananda, Swami (August 1997). "Scandals, cover-ups, and other imagined occurrences in the life of Ramakrishna: An examination of Jeffrey Kripal's Kali's child".

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criticized Kripal for ignoring the social and historical context of late nineteenth-century Bengal. Urban also criticized Kripal for what he saw as a "tendency toward

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wrote in early 1998 that " homosexual leanings and his horror of women as lovers should not be the issue: there was plenty of evidence before the exposure of the

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Concerning the charge that he does not understand Tantra, he argued that Tyagananda's version of Tantra is the "right-handed" ascetic path, as expounded by neo-

1149: 914:, as tantric practice" and "unfortunately the book is so full of cultural and linguistic mis-translations that the general premise cannot be taken seriously." 719: 651:, not recognizing their alternate meanings; so that his was not "mistranslation" but rather "good translation". Additionally, Kripal argued (following modern 3549: 986:

Kripal labeled some of Ramakrishna's words "secret talk" and believed them to be "too troubling or important to reveal to any but most intimate disciples"

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In a 1997 letter to a Ramakrishna Mission official (published in 2001), Narasingha Sil added a negative view of Kripal's scholarship and proficiency in the

769: 765: 846:, which means "enkindling" or "lighting up" was translated as "homoerotic excitement", and thus translating a sentence that meant "looking at pictures of 780:. They argued that instead of winning a prize, Kripal's book should have been reviewed as a possible violation of academic due process and ethical norms. 1340:

Urban, Hugh B (April 1998). "Reviewed work(s): Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna by Jeffrey J. Kripal".

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which argued that the Freudian psychoanalytical approach had been discredited even among Western psychologists. Kripal lamented the "angry tone and

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does not have a well-informed understanding of Hinduism. Ramaswamy and de Nicolas argue that translation errors continued into the second edition of

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of Indiana University wrote that Kripal's book lacked balance and proper contextualization, and considered that it fell into the trap of monocausal

3161: 288: 666:, while the Tantra of Ramakrishna's milieu was the "left-handed" path, which integrates the sexual with the spiritual. In the second edition of 2994: 274:

was positive, and at times highly laudatory, including one in 1997 by Malcolm McLean, a scholar of Bengali literature who has translated the

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Urban, Hugh B. (1998). "Book Review:Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna Jeffrey J. Kripal".

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which Kripal had translated as "men" actually means "human being" without gender specificity. She also noted that Kripal had taken "body" (

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was translated as "have sex" instead of "unite", so what should have been "Unite with Satchidananda" became "Have sex with Saccidananda".

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to some of his intimate disciples regarding his mystical experiences and visions which, following Ramakrishna, he calls "secret talks" (

3592: 1739:(1998). "Reviewed work(s): Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna by Jeffrey J. Kripal". 3465: 379:

and at times an almost journalistic delight in playing on the "sexy," "seedy," "scandalous," and shocking nature of his material".

483:. He wrote that Kripal's thesis was "nothing more than smoke and mirrors, a house of cards which collapses at the merest touch". 2218: 2164:

Narasingha P. Sil (February 25, 1997). Letter to Swami Atmajnanananda. Published in the Harvard Divinity Bulletin, Spring 2001.

1008:'s so-called "secret" material, if for no other reasons than the temporal distance between his notes and the publication of the 836:, which means "anxiety" from the context, was translated by Kripal as "erotic torment". J. S. Hawley wrote that the Ramakrishna 1242:

was intended as a slur either against Ramakrishna specifically or Hinduism in general. Kripal later published his second book,

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Larson, Gerald James (Autumn 1998). "Polymorphic Sexuality, Homoeroticism, and the Study of Religion Revisited: A Rejoinder".

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Larson wrote that "Even Freud, with all of his reductionist tendencies, would have been highly suspicious and critical" about

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Sharma, Renuka; Foster, Patrick M.; Sharma, Renuka; Belle, Carl Vadivella; Collins, Elizabeth Fuller (2001). "Book reviews".

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Kripal's understanding and application of psychological theory has been criticized by several experts, such as psychoanalyst

1092:, and he wrote that their perception of Ramakrishna was in most respects diametrically opposite to the picture presented in 2103:

Partha Chatterjee on Ramakrishna and his relation to the middle-class society of colonial Calcutta. Cited by Urban (1998).

249:. He argues a systematic whitewashing of details and a general cover-up carried out by the biographers and translators of 3377: 612:

Kripal complained that Tyagananda's questioning of his personal motives for writing the book turned the critique into an

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touch on similar themes, are the key to Ramakrishna's mysticism and a lens through which one can validly read the whole

659:, his own included, are products of the interaction of the reader's horizon of understanding with that of the author's. 3525: 3494: 3327: 2864: 2828: 2652: 888:

Adding phrases such as "his near naked body" and "instead of lusting after woman", which did not exist in the original

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presented Kripal as "a shoddy scholar with a perverse imagination who has thoughtlessly 'ransacked' another culture".

3277: 1954: 3487: 3312: 3537: 158:. Kripal published a second edition in 1998 and several essays and rebuttals, to which critics have also responded. 322: 3602: 3582: 3572: 3241: 3026: 2226: 2069:

My impression is that Kripal did not let his final draft be read outside of the context of his teachers at the

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Larson, Gerald James (Autumn 1997). "Review: Polymorphic Sexuality, Homoeroticism, and the Study of Religion".

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wrote that anybody with knowledge of Bengali could check that an overwhelming majority of the passages marked

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pose, "bent in three places" (i.e., bent at the knee, waist and elbow, with flute in hand) which is sacred to

3248: 2413: 2409: 1128: 969:, Islamism and the Christianity. Radice wrote that erotic-Tantric lens is not the only one through which the 276: 1786: 773: 338: 267: 139: 466:. He argued that Kripal's book contained many translation and interpretation errors, such as translating 154:. Two attempts have been made to have the book banned in India, in 1996 and 2001, but did not pass in the 3481: 1815:

Hatcher, Brian A. (1999). "Kali's problem child: Another look at Jeffrey Kripal's study of Ramakrishna".

525:, have written , but not because of some idealized balance" but because he "would have been too afraid". 65: 737:

Somnath Bhattacharyya argued that Ramakrishna cannot be regarded as a misogynist, since he spoke about "

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Mystical Homoeroticism, Reductionism, and the Reality of Censorship: A Response to Gerald James Larson.

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had been translated by Nikhilananda faithfully to the letter as well as to the spirit of the original.

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In his 2000 extensive review, Swami Tyagananda argued that Kripal had misquoted Ramakrishna's disciple

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Critics have argued that several instances where Kripal allegedly had misquotes or misinterpretations:

397:, Calcutta's leading English-language newspaper, published a full-page review of the book by historian 2983: 1148:

was translated in the 1940s and one should consider the Western sense of decorum as it existed then.

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rearranged in chronological order, after the copyright which rested with Gupta's descendants expired.

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Several critics, including Tyagananda, Openshaw, Larson, and Radice object to Kripal use of the word

2885: 2849: 3268: 3235: 3156: 3125: 3009: 217: 2707:"The Uses (and Misuses) Of Psychoanalysis in South Asian Studies: Mysticism and Child Development" 1076:

According to Kripal, the unusual five-volume, non-chronological structure of Mahendranath Gupta's

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Atmajnananda also disputed Kripal's arguments of concealment of sources by the Ramakrishna Order.

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Sil, Narasingha (1997). "Is Ramakrishna a Vedantin, a Tantrika or a Vaishnava? An examination".

2736: 1592: 1585: 3587: 2872: 2836: 2087: 2070: 1661:

A Translation of Sri-Sri-Ramakrsna-Kathamrta with Explanatory Notes and Critical Introduction

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Stratton Hawley, John (2004). "The Damage of Separation: Krishna's Loves and Kali's Child".

3597: 3577: 3507: 3410: 3065: 2620:(November 1997). "Is Ramakrishna a Vedantin, a Tantrika or a Vaishnava? — An Examination". 1644:

Secret Talk: Sexual Identity and the Politics of Scholarship in the Study of Hindu Tantrism

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Kali's Child appeared, rendering my original claims of a conscious concealment untenable."

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as a scandalous biography of Ramakrishna that was suppressed by Ramakrishna's followers.

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must not "be allowed to devolve to a bodily level that could be indiscriminately shared".

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is that a Ramakrishna's mystical experiences were generated by the lingering results of

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A perspective on the controversy regarding RISA scholars from the University of Chicago

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was published; and that Kripal used the thirty-first edition of the Kathamrita (1987).

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In her 2001 review, Renuka Sharma of Melbourne University and a psychoanalyst disputed

561:

which was distributed at the 2000 annual meeting of AAR and later published in journal

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square peg of a Tantrika Ramakrishna into the round hole of a homosexual Paramahamsa

3455: 3405: 3392: 3352: 3332: 2629: 2549: 2450: 2354: 2248: 2147: 2112:

Narasingha Sil (31 January 1987) "The Question of Ramakrishna's Homosexuality," in

2052: 2012: 1977: 1824: 1748: 1701: 1387: 1349: 1108: 974: 889: 802: 575: 538: 427: 143: 20:

Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna

1476:

Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna

1288:

Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna

462:

A critical review of Kripal's book was published in 1997 by Ramakrishna Mission's

438:, having "committed similar crime of omission and commission to suit his thesis." 109:

Kali's Child: The Mystical and the Erotic in the Life and Teachings of Ramakrishna

3367: 2222: 1526:

Textuality, Sexuality, and the Future of the Past: A Response to Swami Tyagananda

854: 652: 315: 2995:"Are Dialogues Antidotes to Violence? Two Recent Examples From Hinduism Studies" 2332:

Journal of the American Academy of Religion, volume 66, number 3, pages 627–635.

2286:

Kripal, "The Sadhana of Controversy: Some Personal Responses to the Quest(ion)"

1968:

Ray, Rajat (March 1997). "Book Reviews : JEFFREY J. KRIPAL, Kali's Child".

1647: 1028:, which in the context means the "esoteric" or "deeper meaning" of a scripture. 3317: 3035: 2617: 2016: 1981: 1736: 1238:

were erotic and similar to Ramakrishna's ecstasy. Kripal strongly denied that

1235: 1198: 1045: 907: 398: 376: 357: 191: 151: 2633: 2358: 2274: 2252: 2094:, by Jeffrey Kripal. Hindu-Christian studies bulletin, volume 10, pages 59–60. 2056: 1828: 1752: 1705: 1499: 1391: 934:) was misquoted by Kripal to mean the opposite, that the mother is the lover. 3566: 3204: 3151: 1218:

By late 2002, Kripal combined his primary replies on his website, and wrote:

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also published a negative review by its editor, Tapti Roy, in the same year.

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Indian religions: a historical reader of spiritual expression and experience

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The Tantric Truth of the Matter: A Forthright Response to Rajiv Malhotra

808:

willful distortion and manipulation of sources and suppressing the facts

127:, published in 1995 by the University of Chicago press. It argues for a 3415: 3342: 3135: 3130: 2863:

Sen, Amiya P. (2001). "Three essays on Sri Ramakrishna and his times".

2827:

Sen, Amiya P. (2001). "Three essays on Sri Ramakrishna and his times".

2553: 2366: 2064: 1760: 1361: 614: 567: 406: 230: 224: 1502:

available at Kripal's Rice University website, accessed on 2010-01-13.

1378:

Roland, Alan (March 1998). "Ramakrishna: Mystical, Erotic, or Both?".

850:" into "getting erotically aroused by looking at picture of holy men". 3387: 2287: 953: 859: 516:, who wrote in 1981 that "there were limits" to what he could say in 113: 98: 1911: 1892: 880:, commonly used to mean "meeting", was translated as "sexual union". 2903: 2151: 1928: 1353: 862:" was translated as "Krishna's sexual exploits with the milkmaids." 821:

false accusations of source suppression by the Ramakrishna Mission.

388: 183: 94: 2003:

Mukhopadhyay, Bhaskar (April 1997). "Review : Kali's Child".

559:“Kali's Child Revisited or Didn't Anyone Check the Documentation,” 3219: 965: 663: 132: 26: 2706: 2212:

Kali's Child Revisited or Didn't Anyone Check the Documentation?

1107:

Disputing the idea that Mahendranath Gupta ran out of material,

3214: 3199: 2688: 1462:

in Kripal's website at Rice University, accessed on 2010-01-13.

959: 947: 910:

argued that Kripal has misinterpreted "Ramakrishna's life as a

868:, which means "lotus of the heart", was translated as "vagina". 702:

wrote that there is no direct evidence of homosexuality in the

546: 476: 187: 147: 3057: 2214:. Evam: Forum on Indian Representations, volume 1, issue 1-2. 2647:

Sen, Amiya P. (2001). "Religious worlds of Sri Ramakrishna".

1591:. Foreword by Huston Smith. New York: Harmony Books. p. 1650:

at Kripal's Rice University website. Accessed in 2010-01-13

3209: 1246:

which studied the alleged eroticism in Western mysticism.

731: 532: 512:

the Ramakrishna Mission before publishing it, Kripal cited

689:

Secret Talk: The Politics of Scholarship in Hindu Tantrism

595: 554: 2587:"Kali's Child: Psychological And Hermeneutical Problems" 981: 503:

Kripal's response to Larson, 1998 and Larson's rejoinder

2992: 2539: 2993:

Balagangadhara, S.N.; Claerhout, Sarah (Spring 2008).

2495:

Smith, Huston (Spring 2001). "Letters to the Editor".

1876:

Vaidyanathan (1997). Cited by Brian A. Hatcher (1999).

1741:

Bulletin of the School of Oriental and African Studies

1496:

Pale Plausibilities: A Preface for the Second Edition

1132:, which purports to be "a literal translation" of the 899:, Totapuri, and the temple manager Mathur babu as his 801:

faulty translations due to a lack of understanding of

946:". Urban argued that Kripal has a prejudiced view of 592:

with that of Nikhilananda and Kripal's translations.

3031:

Revisited or Didn't Anyone Check the Documentation?"

2476:

Tyagananda; Vrajaprana (2010). "History of debate".

2475: 1544: 457: 2340: 2338: 2210:Swami Tyagananda and Pravrajika Vrajaprana (2002), 1404:... Kali's Child still swirls around in controversy 1169:

Sri Sri Ramakrishna Paramahamsadever Jivanvrittanta

2526:Krishnan Ramaswamy and Antonio de Nicolas (2007), 1849:Haberman (1997). Cited by Brian A. Hatcher (1999). 1584: 1031: 3002:Journal for the Study of Religions and Ideologies 1858:Parsons (1997). Cited by Brian A. Hatcher (1999). 1419:Spivak, Gayatri Chakravorty (December 28, 2007). 1059: 1048:. These critics observe that neither Kripal nor 788: 3564: 3162:Relationship between Ramakrishna and Vivekananda 3036:Kripal's consolidated responses to criticism of 2478:Interpreting Ramakrishna: Kali's Child Revisited 2335: 2126:Ramakrishna Paramahamsa. A Psychological Profile 1948: 1946: 1944: 1942: 1940: 1938: 1867:Radice (1998). Cited by Brian A. Hatcher (1999). 1548:Interpreting Ramakrishna: Kali's Child Revisited 1540: 1538: 1115: 585:Interpreting Ramakrishna: Kali's Child Revisited 2628:(2). American: The University of Chicago: 220. 2440: 1578: 1576: 1348:(2). The University of Chicago Press: 318–320. 261: 2272:Correspondence, Corrections and Confirmations. 1691: 1478:. Second edition. University of Chicago Press. 1290:. First edition. University of Chicago Press. 3073: 2649:Three essays on Sri Ramakrishna and his times 2436: 2434: 2432: 2430: 1935: 1902: 1900: 1638: 1636: 1535: 1320:. Rutgers University Press. pp. 201–202. 1052:are trained in psychoanalysis or psychology. 387:Controversy over the book left the bounds of 287:On the other hand, in 1995 Cambridge scholar 2083: 2081: 2002: 1573: 793:The main faults that critics have argued in 321:In his 1997 review, Bhaskar Mukhopadhyay of 237:Kripal examines a series of remarks made by 186:approach to uncover the connections between 2947:, volume 4 page 238. Translation by Kripal. 2935:, volume 4 page 232. Translation by Kripal. 2698: 2666:Robinson, Colin (October 1997). "Review of 2577: 2575: 2573: 2571: 2443:Journal of the American Academy of Religion 2347:Journal of the American Academy of Religion 2277:at Rice University, accessed on 2010-01-15. 2045:Journal of the American Academy of Religion 1970:Indian Economic & Social History Review 1780: 1778: 722:revised his initial positive evaluation of 401:(whom Kripal had thanked in the preface of 166:The book was developed from Kripal's Ph.D. 3080: 3066: 3052:: Psychological and Hermeneutical Problems 2962: 2427: 2232: 1897: 1810: 1808: 1633: 1490: 1488: 1486: 1484: 1316:(2007). "Challenging American Pluralism". 1100:had published a two-volume edition of the 623:parts that would support Kripal's thesis. 25: 2581: 2522: 2520: 2518: 2516: 2514: 2512: 2510: 2391: 2389: 2387: 2322: 2320: 2266: 2264: 2262: 2078: 2038: 2036: 2034: 1731: 1729: 1727: 1725: 1723: 1450: 1448: 1446: 1444: 1442: 1440: 3466:Ramakrishna Mission Institute of Culture 2665: 2568: 1925:Journal of the American Oriental Society 1775: 1582: 1520: 1518: 1516: 1514: 1512: 1510: 1508: 1414: 1412: 825:The alleged translation errors include: 533:Tyagananda and Vrajaprana, 2000 and 2010 2353:(6). Oxford University Press: 637–639. 2304: 2206: 2204: 2202: 2200: 2198: 2196: 2194: 2192: 2190: 2118: 2051:(3). Oxford University Press: 655–665. 1814: 1805: 1687: 1685: 1683: 1681: 1679: 1677: 1675: 1673: 1671: 1669: 1481: 1335: 1333: 1331: 1329: 1327: 930:) is "looking upon a woman as mother" ( 682:wrote in a letter to the editor of the 596:Kripal's reply to Tyagananda, 2000–2002 489: 256: 3565: 3533: 2919:, vii. Quoted by Swami Tyagananda in 2892: 2820: 2704: 2507: 2488: 2395: 2384: 2344: 2317: 2291: 2259: 2188: 2186: 2184: 2182: 2180: 2178: 2176: 2174: 2172: 2170: 2042: 2031: 1817:International Journal of Hindu Studies 1735: 1720: 1694:International Journal of Hindu Studies 1663:. Ph.D.dissertation, Otago University. 1653: 1545:Tyagananda, Swami; Vrajaprana (2010). 1470: 1468: 1437: 1418: 1377: 1373: 1371: 1312: 1308: 1306: 1304: 1302: 1300: 1298: 1296: 1096:. Furthermore, Tyagananda wrote that 783: 3061: 2494: 2137: 2106: 2097: 1784: 1700:(2). Netherlands: Springer: 401–420. 1505: 1409: 1339: 1197:Kripal also wrote a long response to 1187: 494:Kripal published a second edition of 3521: 1747:(1). University of London: 160–161. 1666: 1324: 1282: 1280: 1278: 1276: 1274: 1272: 1270: 1122:In his book, Kripal also wrote that 895:Representing Ramakrishna's teachers 382: 182:. According to Kripal, he adopted a 2862: 2826: 2646: 2616: 2314:. Penguin Books. Quoted by Kripal. 2238: 2167: 1967: 1465: 1368: 1293: 926:'s statement that Tantric worship ( 479:, had been translated by Kripal as 13: 3174: 2970:Roads of Excess, Palaces of Wisdom 2865:Indian Institute of Advanced Study 2829:Indian Institute of Advanced Study 2713:. Rupa & Co. pp. 407–428. 2653:Indian Institute of Advanced Study 1952:Jean Openshaw (15 December 1995), 1494:Jeffrey J. Kripal (January 1998), 1386:(1). Springer Netherlands: 31–36. 1318:A place at the multicultural table 1244:Roads of Excess, Palaces of Wisdom 1203:RISA LILA—I:Wendy's Child Syndrome 951:undertook by Ramakrishna, such as 673: 14: 3614: 3593:University of Chicago Press books 3488:Sri Ramakrishna, the Great Master 2977: 2380:Vedanta Society of Boston website 1927:, Vol. 117, No. 3., pp. 571–572. 1791:. C. Hurst & Co. p. 28. 1267: 1159: 1068: 600:Responding to Swami Tyagananda's 458:Atmajnanananda's criticisms, 1997 3544: 3532: 3520: 1891:, Vol. 78, No. 2., pp. 318–320. 1423:. Wiley-Blackwell. p. 343. 1213: 684:Harvard Divinity School Bulletin 364:. Radice compared the book to a 323:Goldsmiths, University of London 3087: 2950: 2938: 2926: 2909: 2902:Sri Ramakrishna Math, Chennai. 2856: 2743: 2729: 2717: 2682: 2659: 2640: 2610: 2597: 2533: 2469: 2373: 2280: 2270:Jeffery Kripal (January 1998), 2158: 2131: 1996: 1961: 1917: 1910:, Vol. 37, No. 4. pp. 401–404. 1879: 1870: 1861: 1852: 1843: 1621: 1609: 1498:. University of Chicago Press. 1166:Kripal also described the book 1032:Psychoanalysis and hermeneutics 814:misuses of psychoanalysis and 3242:Sri Sri Ramakrishna Kathamrita 2603:Christopher Isherwood (1980), 2530:. Rupa & Co., Delhi, India 2396:Sharma, Arvind (Spring 2004). 2310:Christopher Isherwood (1981), 2297:Christopher Isherwood (1965), 1958:. Times Higher Education, UK. 1380:Journal of Religion and Health 1192: 1060:Claims about hiding of sources 789:Translation and interpretation 131:strain in Ramakrishna's life, 16:1995 book by Jeffrey J. Kripal 1: 3249:The Gospel of Sri Ramakrishna 3008:(19): 118–143. Archived from 2299:Ramakrishna and His Disciples 1906:John Stratton Hawley (1998), 1261: 1129:The Gospel of Sri Ramakrishna 1117:The Gospel of Sri Ramakrishna 549:and a Hindu chaplain at both 518:Ramakrishna and His Disciples 277:Sri-Sri-Ramakrishna-Kathamrta 2737:"The interpretation of gods" 774:American Academy of Religion 557:, produced a tract entitled 339:American Academy of Religion 268:American Academy of Religion 262:Scholarly reviews, 1995–1997 140:American Academy of Religion 7: 3482:Bibliography of Ramakrishna 3027:Swami Tyagananda's essay, " 2898:Swami Nikhilananda (1942), 1642:Jeffrey J. Kripal (1998?), 1249: 982:Nature of the "secret talk" 698:In 2002, religious scholar 543:Ramakrishna-Vedanta Society 161: 66:University of Chicago Press 10: 3619: 2988:on Google books(edition 2) 2968:Jeffrey J. Kripal (2002), 2900:The Gospel of Ramakrishna. 2326:Jeffrey J. Kripal (1998), 2229:at InfinityFoundation.com. 2017:10.1177/026272809701700107 1982:10.1177/001946469703400108 1474:Jeffrey J. Kripal (1998), 1286:Jeffrey J. Kripal (1995), 811:misunderstanding of tantra 3516: 3474: 3448: 3376: 3276: 3267: 3228: 3192: 3185: 3172: 3144: 3118: 3102: 3095: 2634:10.1080/03147539708713174 2497:Harvard Divinity Bulletin 2253:10.1080/03147539708713174 1955:The mystic and the rustic 1829:10.1007/s11407-999-0002-3 1753:10.1017/s0041977x00016116 1706:10.1007/s11407-997-0007-8 1583:Goldberg, Philip (2010). 937: 726:, and wrote in his study 695:is colonialism updated." 89: 81: 71: 61: 51: 43: 33: 24: 3236:Teachings of Ramakrishna 3126:Dakshineswar Kali Temple 3054:by Somnath Bhattacharyya 2689:Occurrences of the word 2605:My Guru and His Disciple 2312:My Guru and His Disciple 2225:accessed on 2008-08-20. 749:(object gratification), 728:The Damage of Separation 112:is a book on the Indian 3255:Ramakrishna's influence 2359:10.1093/jaarel/66.3.637 2140:The Journal of Religion 2124:Narasingha Sil (1995), 2057:10.1093/jaarel/65.3.655 1659:Malcolm McLean (1983), 1532:accessed on 2008-08-25. 1392:10.1023/A:1022956932676 1342:The Journal of Religion 3603:Hinduism and sexuality 3583:Hinduism studies books 3573:1995 non-fiction books 3402:Devendra Nath Majumdar 3179: 2921:Kali's Child Revisited 2880:Cite journal requires 2844:Cite journal requires 2583:Bhattacharyya, Somnath 1923:Malcolm McLean (1997) 1885:Hugh B. Urban (1998), 1524:Jeffrey J. Kripal (), 1454:Jeffrey J. Kripal (), 1224: 610: 602:Kali's Child Revisited 434:'s translation of the 391:in January 1997, when 208:The primary thesis of 146:, misunderstanding of 3178: 3157:Ramakrishna's samadhi 2705:Roland, Alan (2007). 2455:10.1093/jaarel/lfh034 2398:"Hindus and Scholars" 2301:. Simon and Schuster. 2088:Pravrajika Vrajaprana 2071:University of Chicago 1785:Heehs, Peter (2002). 1256:Analytical psychology 1220: 1181:Pravrajika Vrajaprana 919:Christopher Isherwood 606: 580:Pravrajika Vrajaprana 514:Christopher Isherwood 351:Pravrajika Vrajaprana 176:University of Chicago 3508:Views on Ramakrishna 3411:Girish Chandra Ghosh 2695:, from vedabase.net. 2693:in Indian Scriptures 2622:Asian Studies Review 2402:Religion in the News 2241:Asian Studies Review 1908:History of Religions 1150:Somnath Bhattacharya 760:In their 2007 book 745:(bodily pleasures), 490:Second edition, 1998 464:Swami Atmajnanananda 441:Sil's review in the 257:Reviews and reaction 3461:Ramakrishna Mission 3436:Surendra Nath Mitra 2984:Limited preview of 2724:Invading the Sacred 2711:Invading the Sacred 2591:Infinity Foundation 2528:Invading the Sacred 2482:Motilal Banarsidass 2005:South Asia Research 1888:Journal of Religion 1557:Motilal Banarsidass 1555:(foreword). Delhi: 1234:and other European 1098:Ramakrishna Mission 903:, without evidence. 784:Specific criticisms 762:Invading the Sacred 741:(sense pleasures), 452:Parliament of India 21: 3426:Mahendranath Gupta 3421:Keshab Chandra Sen 3180: 2749:The journals were 2554:10.1007/BF02782387 2221:2006-05-15 at the 2090:(1997), Review of 1188:Kripal's responses 1124:Swami Nikhilananda 1006:Mahendranath Gupta 772:, argued that the 770:Antonio de Nicolas 766:Krishnan Ramaswamy 551:Harvard University 541:, minister of the 432:Swami Nikhilananda 349:In a 1997 review, 280:and the poetry of 201:was influenced by 19: 3560: 3559: 3444: 3443: 3431:Ram Chandra Datta 3263: 3262: 3170: 3169: 2906:at belurmath.org. 1798:978-1-85065-496-4 1602:978-0-385-52134-5 1566:978-81-208-3499-6 1430:978-1-4051-0207-0 1232:John of the Cross 897:Bhairavi Brahmini 730:that neither the 383:Sil's 1997 review 266:The book won the 247:Ramakrishna Order 214:childhood traumas 138:The book won the 135:, and teachings. 125:Jeffrey J. Kripal 105: 104: 82:Publication place 38:Jeffrey J. Kripal 3610: 3551:Wikisource texts 3548: 3536: 3535: 3524: 3523: 3456:Ramakrishna Math 3406:Durga Charan Nag 3393:Akshay Kumar Sen 3353:Trigunatitananda 3333:Ramakrishnananda 3274: 3273: 3190: 3189: 3100: 3099: 3082: 3075: 3068: 3059: 3058: 3023: 3021: 3020: 3014: 2999: 2972: 2966: 2960: 2954: 2948: 2942: 2936: 2930: 2924: 2913: 2907: 2896: 2890: 2889: 2883: 2878: 2876: 2868: 2860: 2854: 2853: 2847: 2842: 2840: 2832: 2824: 2818: 2747: 2741: 2740: 2733: 2727: 2721: 2715: 2714: 2702: 2696: 2686: 2680: 2679: 2663: 2657: 2656: 2644: 2638: 2637: 2614: 2608: 2601: 2595: 2594: 2579: 2566: 2565: 2537: 2531: 2524: 2505: 2504: 2492: 2486: 2485: 2473: 2467: 2466: 2438: 2425: 2424: 2422: 2421: 2412:. Archived from 2393: 2382: 2377: 2371: 2370: 2342: 2333: 2324: 2315: 2308: 2302: 2295: 2289: 2284: 2278: 2268: 2257: 2256: 2247:(2–3): 212–224. 2236: 2230: 2208: 2165: 2162: 2156: 2155: 2135: 2129: 2122: 2116: 2110: 2104: 2101: 2095: 2085: 2076: 2075: 2040: 2029: 2028: 2000: 1994: 1993: 1965: 1959: 1950: 1933: 1921: 1915: 1904: 1895: 1883: 1877: 1874: 1868: 1865: 1859: 1856: 1850: 1847: 1841: 1840: 1812: 1803: 1802: 1782: 1773: 1772: 1733: 1718: 1717: 1689: 1664: 1657: 1651: 1640: 1631: 1630:, Preface, p.xvi 1625: 1619: 1618:, Preface, p.xiv 1613: 1607: 1606: 1590: 1580: 1571: 1570: 1542: 1533: 1522: 1503: 1492: 1479: 1472: 1463: 1452: 1435: 1434: 1416: 1407: 1406: 1375: 1366: 1365: 1337: 1322: 1321: 1314:Kurien, Prema A. 1310: 1291: 1284: 1174:Ramchandra Dutta 1109:Amiya Prosad Sen 975:Amiya Prosad Sen 901:sexual predators 803:Bengali language 604:, Kripal wrote: 576:Swami Tyagananda 539:Swami Tyagananda 150:, and misuse of 73:Publication date 29: 22: 18: 3618: 3617: 3613: 3612: 3611: 3609: 3608: 3607: 3563: 3562: 3561: 3556: 3512: 3470: 3440: 3379: 3372: 3279: 3259: 3224: 3181: 3166: 3140: 3114: 3091: 3086: 3018: 3016: 3012: 2997: 2980: 2975: 2967: 2963: 2955: 2951: 2943: 2939: 2931: 2927: 2915:Nikhilananda's 2914: 2910: 2897: 2893: 2881: 2879: 2870: 2869: 2861: 2857: 2845: 2843: 2834: 2833: 2825: 2821: 2811:Sahitya-samhita 2748: 2744: 2735: 2734: 2730: 2722: 2718: 2703: 2699: 2687: 2683: 2678:(3). Australia. 2664: 2660: 2645: 2641: 2618:Sil, Narasingha 2615: 2611: 2602: 2598: 2580: 2569: 2538: 2534: 2525: 2508: 2493: 2489: 2474: 2470: 2439: 2428: 2419: 2417: 2410:Trinity College 2394: 2385: 2378: 2374: 2343: 2336: 2325: 2318: 2309: 2305: 2296: 2292: 2285: 2281: 2269: 2260: 2237: 2233: 2223:Wayback Machine 2209: 2168: 2163: 2159: 2136: 2132: 2123: 2119: 2111: 2107: 2102: 2098: 2086: 2079: 2041: 2032: 2001: 1997: 1966: 1962: 1951: 1936: 1922: 1918: 1905: 1898: 1884: 1880: 1875: 1871: 1866: 1862: 1857: 1853: 1848: 1844: 1813: 1806: 1799: 1783: 1776: 1737:Radice, William 1734: 1721: 1690: 1667: 1658: 1654: 1641: 1634: 1626: 1622: 1614: 1610: 1603: 1581: 1574: 1567: 1559:. p. 410. 1543: 1536: 1523: 1506: 1493: 1482: 1473: 1466: 1453: 1438: 1431: 1417: 1410: 1376: 1369: 1338: 1325: 1311: 1294: 1285: 1268: 1264: 1252: 1236:Roman Catholics 1228:Teresa of Ávila 1216: 1195: 1190: 1164: 1120: 1074: 1062: 1034: 984: 940: 858:, "the play in 855:Vrindavana lila 791: 786: 676: 674:Further reviews 657:interpretations 653:literary theory 598: 535: 505: 492: 460: 385: 316:Rajat Kanta Ray 264: 259: 164: 90:Media type 74: 17: 12: 11: 5: 3616: 3606: 3605: 3600: 3595: 3590: 3585: 3580: 3575: 3558: 3557: 3555: 3554: 3542: 3530: 3517: 3514: 3513: 3511: 3510: 3505: 3498: 3495:Infinite Paths 3491: 3484: 3478: 3476: 3472: 3471: 3469: 3468: 3463: 3458: 3452: 3450: 3446: 3445: 3442: 3441: 3439: 3438: 3433: 3428: 3423: 3418: 3413: 3408: 3403: 3400: 3395: 3390: 3384: 3382: 3374: 3373: 3371: 3370: 3365: 3360: 3355: 3350: 3345: 3340: 3335: 3330: 3325: 3320: 3318:Niranjanananda 3315: 3310: 3305: 3300: 3295: 3290: 3284: 3282: 3271: 3265: 3264: 3261: 3260: 3258: 3257: 3252: 3245: 3238: 3232: 3230: 3226: 3225: 3223: 3222: 3217: 3212: 3207: 3202: 3196: 3194: 3187: 3183: 3182: 3173: 3171: 3168: 3167: 3165: 3164: 3159: 3154: 3148: 3146: 3142: 3141: 3139: 3138: 3133: 3128: 3122: 3120: 3116: 3115: 3113: 3112: 3106: 3104: 3097: 3093: 3092: 3085: 3084: 3077: 3070: 3062: 3056: 3055: 3046: 3041: 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