Today marks the 190th anniversary of the birth of Ramakrishna, the Bengali temple priest and religious teacher whose influence on modern Hindu thought was profound despite his leaving no written works of his own. Born in rural poverty, he became known for his intense devotional practices and spiritual experiences, attracting a growing circle of followers. This life is documented in unusual detail not through autobiography but through the contemporaneous diary of his disciple Mahendranath Gupta, whose careful observations, were later published as The Gospel of Sri Ramakrishna.
Gadadhar Chattopadhyay was born on 18 February 1836 in the village of Kamarpukur, about 65 miles northwest of Calcutta, the youngest child of Khudiram Chattopadhyay and Chandramani Devi, poor but devout Brahmins. His father, known for his strict piety, died when Gadadhar was seven, leaving the family in precarious circumstances. The boy attended the local village school but showed little interest in formal education, preferring devotional songs, religious drama, and solitary meditation. From childhood he exhibited unusual religious sensibility, entering trances during worship and becoming absorbed in images and rituals that others regarded conventionally.Aged 17, Gadadhar joined his elder brother Ramkumar in Calcutta, where the latter ran a small Sanskrit school and served as a priest. In 1855, Ramkumar was appointed priest at the newly built Kali temple complex at Dakshineswar, endowed by the wealthy patron Rani Rashmoni, and Gadadhar soon followed. After Ramkumar’s death the following year, Gadadhar, now known as Ramakrishna, assumed priestly duties at the temple dedicated to Kali, the Divine Mother. There he underwent a series of intense spiritual experiences, including prolonged trances and visions, which convinced him that the God could be experienced directly. His unconventional behaviour alarmed some observers but attracted others who recognised in him a figure of unusual spiritual authority.
In 1859, at the age of 23, Ramakrishna married Saradamani Mukhopadhyay, later revered as Sarada Devi, who was then about five years old, in accordance with the custom of arranged child marriage. She joined him years later at Dakshineswar and became his spiritual companion rather than a conventional wife; the marriage remained celibate. Over the following decades Ramakrishna’s reputation spread, drawing visitors from across Bengal, including householders, students, reformers, sceptics, and future religious leaders, including Narendranath Datta, who would later become Swami Vivekananda (see This universal religion). Ramakrishna himself wrote nothing. He died of throat cancer at Cossipore, near Calcutta, in 1886, aged fifty.
Although Ramakrishna himself never kept a diary, one of his disciples - Mahendranath Gupta, a young schoolteacher - did keep a detailed record of the last years of his life. Gupta had received an English education and worked as headmaster of a Calcutta school. Troubled by personal and philosophical doubts, he encountered Ramakrishna on 26 February 1882. That very evening, deeply impressed, he began recording what he had seen and heard. Gupta continued this practice for four years, from 1882 until 1886, writing entries immediately after each visit, often the same day. He concealed his identity behind the initial ‘M.’ and preserved his notebooks privately for many years.
Beginning in 1902 Gupta published his diary in Bengali under the title Sri Sri Ramakrishna Kathamrita (The Nectar of Ramakrishna’s Words), issuing five volumes between 1902 and 1932. The English translation by Swami Nikhilananda, published in 1942 as The Gospel of Sri Ramakrishna, allowed the diary to become internationally known - it can be read online at Internet Archive. Here are the opening paragraphs of the first two dated entries.
February 1882
‘It was on a Sunday in spring, a few days after Sri Ramakrishna’s birthday, that M. met him the first time. Sri Ramakrishna lived at the Kalibari, the temple garden of Mother Kali, on the bank of the Ganges at Dakshineswar.
M., being at leisure on Sundays, had gone with his friend Sidhu to visit several gardens at Baranagore. As they were walking in Prasanna Banerji’s garden, Sidhu said: “There is a charming place on the bank of the Ganges where a paramahamsa lives. Should you like to go there?” M. assented and they started immediately for the Dakshineswar temple garden. They arrived at the main gate at dusk and went straight to Sri Ramakrishna’s room. And there they found him seated on a wooden couch, facing the east. With a smile on his face he was talking of God. The room was full of people, all seated on the floor, drinking in his words in deep silence.
M. stood there speechless and looked on. It was as if he were standing where all the holy places met and as if Sukadeva himself were speaking the word of God, or as if Sri Chaitanya were singing the name and glories of the Lord in Puri with Ramananda, Swarup, and the other devotees. . .’
11 March 1882
‘About eight o’clock in the morning Sri Ramakrishna went as planned to Balaram Bose’s house in Calcutta. It was the day of the Dolayatra. Ram, Manomohan, Rakhal, Nityagopal, and other devotees were with him. M., too, came, as bidden by the Master.
The devotees and the Master sang and danced in a state of divine fervour. Several of them were in an ecstatic mood. Nityagopal’s chest glowed with the upsurge of emotion, and Rakhal lay on the floor in ecstasy, completely unconscious of the world. The Master put his hand on Rakhal’s chest and said: “Peace. Be quiet.” This was Rakhal’s first experience of ecstasy. He lived with his father in Calcutta and now and then visited the Master at Dakshineswar. About this time he had studied a short while in Vidyasagar’s school at Syampukur.
When the music was over, the devotees sat down for their meal. Balaram stood there humbly, like a servant. Nobody would have taken him for the master of the house. M. was still a stranger to the devotees, having met only Narendra at Dakshineswar.
Sri Ramakrishna said: “When, hearing the name of Hari or Rama once, you shed tears and your hair stands on end, then you may know for certain that you do not have to perform such devotions as the sandhya any more. Then only will you have a right to renounce rituals; or rather, rituals will drop away of themselves. Then it will be enough if you repeat only the name of Rama or Hari, or even simply Om.” Continuing, he said, “The sandhya merges in the Gayatri, and the Gayatri merges in Om.”
M. looked around him with wonder and said to himself: “What a beautiful place! What a charming man! How beautiful his words are! I have no wish to move from this spot.” After a few minutes he thought, “Let me see the place first; then I’ll come back here and sit down.”
As he left the room with Sidhu, he heard the sweet music of the evening service arising in the temple from gong, bell, drum, and cymbal. He could hear music from the nahabat, too, at the south end of the garden. . . ’
Gupta’s diary ends shortly before Ramakrishna’s death on 16 August 1886. Further information is available from Wikipedia, Encyclopaedia Britannica and Inner Spiritual Awakening.









