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Contact with the Brahmos increased Sri Ramakrishna's longing to encounter aspirants who would be able to follow his teachings in their purest form. "There was no limit", he once declared, "to the longing I felt at that time. During the day-time I somehow managed to control it. The secular talk of the worldly-minded was galling to me, and I would look wistfully to the day when my own beloved companions would come. I hoped to find solace in conversing with them and relating to them my own realizations. Every little incident would remind me of them, and thoughts of them wholly engrossed me. I was already arranging in my mind what I should say to one and give to another, and so on. But when the day would come to a close I would not be able to curb my feelings. The thought that another day had gone by, and they had not come, oppressed me. When, during the evening service, the temples rang with the sound of bells and conch-shells, I would climb to the roof of the kuthi in the garden and, writhing in anguish of heart, cry at the top of my voice: 'Come, my children! Oh, where are you? I cannot bear to live without you.' A mother never longed so intensely for the sight of her child, nor a friend for his companions, nor a lover for his sweetheart, as I longed for them. Oh, it was indescribable! Shortly after this period of yearning the devotees1 began to come." In the year 1879 occasional writings about Sri Ramakrishna by the Brahmos, in the Brahmo magazines, began to attract his future disciples from the educated middle-class Bengalis, and they continued to come till 1884. But others, too, came, feeling the subtle power of his attraction. They were an ever shifting crowd of people of all castes and creeds: Hindus and Brahmos, Vaishnavas and Saktas, the educated with university degrees and the illiterate, old and young, maharajas and beggars, journalists and artists, pundits and devotees, philosophers and the worldly-minded, jnanis and yogis, men of action and men of faith, virtuous women and prostitutes, office-holders and vagabonds, philanthropists and self-seekers, dramatists and drunkards, builders-up and pullers-down. He gave to them all, without stint, from his illimitable store of realization. No one went away empty-handed. He taught them the lofty .knowledge of the Vedanta and the soul-melting love of the Purana. Twenty hours out of twenty-four he would speak without out rest or respite. He gave to all his sympathy and enlightenment, and he touched them with that strange power of the soul which could not but melt even the most hardened. And people understood him according to their powers of comprehension. ^The word is generally used in the text to denote one devoted to God, a worshipper of the Personal God, or a follower of the path of love. A devotee of Sri Ramakrishna is one who is devoted to Sri Ramakrishna and follows his teachings. The word "disciple", when used in connexion with Sri Ramakrishna, refers to one who had been initiated into spiritual life by Sri Ramakrishna and who regarded him as his guru.

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1 Sara Di Diego = "Sri Ramakrishna was a mystic and yogi in the 19th century.  His chief disciple used his school of thought to introduce Hinduism to the Western World. Ramakrishna also practised other religions.  He believed that all religions had one similarity, a thirst to find God.  Thus he found all religions true and valid.Work Cited:https://en.wikipedia.org/wiki/Ramakrishna's_influence"
2 Sara Di Diego = "Brahmoism was a monotheistic renaissance for the Hindu religion.  It changed Hinduism into more of a religion with reason, by influencing it with ideas from new scientific ideas and newfound monotheistic religions.It basically influenced the making of modern India.Work Cited:https://en.wikipedia.org/wiki/Brahmoismhttps://en.wikipedia.org/wiki/Brahmo_Samaj"
3 Enakshi Ganguly = "I personally never understood the need for such a religious sect within Hinduism as it was overly obvious and perhaps even an illusion to those who followed it. 1) Monotheism was always a part of the ancient texts, especially the Vedas (Advaita in particular), wherein they state, all is One and the One is Brahma. The presumption that Hinduism is polytheistic may have come from a superficial understanding of the practices/rituals and philosophies behind the texts.2) 'Reason' has also been a part of the ancient texts and those who follow it in the sub-continent-- making enough room for doubt, questioning, experimentation and experiences. 3) Post-colonial living may have led to colonial amnesia to those who 'founded' this branch, as they may have wanted to imbibe and model their lifestyles after their colonizers.Personally, the approach of scholars like Roy and Tagore seemed self-flattering rather than a true attempt to reform a religion for all those concerned. If their desire was pure and utilitarian, they may have instead reformed the practices and mindsets of followers rather than further divide the religion to confuse and make exclusive a philosophy that has already been torn and retorn."
4 Sara Di Diego = "Learn more about the Vedanta on Deily here."
5 Enakshi Ganguly = "Vishnu Purana"
6 Enakshi Ganguly = "Garuda Purana"