A Quarterly Publication of
RAMAKRISHNA MISSION SINGAPORE
Tracing Swamiji’s Footprints 3 Bhakti Yoga
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Girish Chandra Ghosh
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The Ramayana
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MITA (P) No. 033/09/2008 ISSN0218-7183
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ISSUE No. 61 APR-JUN 2009
in this issue ...
State of spiritual enlightenment or illumination. Nirvana releases humans from the cycle of birth, suffering, death and all forms of worldly bondage.
Pearls of Wisdom
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Editorial
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Tracing Swamiji’s Footprints
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Bhakti Yoga
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Lay Disciples - XIX
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Girish Chandra Ghosh The Ramayana-12
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Creative Anger
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Edited and Published by Swami Muktirupananda, President, Ramakrishna Mission, 179 Bartley Road, Singapore 539784 Tel: 6288 9077 Fax: 6288 5798. Printer: Regional Press Pte Ltd & Production: Viga Graphics & Printing Services
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P earls
of
W isdom
Uddhava Gita Translated by Swami Madhavananda
Òri bhagavÀn uvÀca Karoti kÀmavaÒagaÆ karmÀnyavijitendriyaÆ DuhkhodarkÀòi sampaÒyan jovegavimohitaÆ RajastamobhyÀm yadapi vidwÀnvikshitpradhÈ punaÆ Atandrito mano yujjandoÚadriÚtirna sajjate Apramatto’nuyujjÈta mano mayyarpayan ÒanaiÆ Anirvinno yathÀkÀlam jitasvÀso jitÀsanaÆ The Lord said: Under the sway of hankering, the man devoid of self-control wilfully commits deeds fraught with future misery, being infatuated with violent Rajas. Even though distracted by Rajas and Tamas, the man of discrimination, conscious of their evils, again concentrates his mind, without giving way to inadvertence and is not attached to them. Being alert and diligent one should at the right time control one’s posture and breath, and resigning the mind unto Me, slowly practise concentration. (To be continued) Uddhava Gita, VIII-11-13
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Editorial
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Sources of Knowledge
here is a fund of knowledge in our heads on myriad subjects and objects. From childhood the mind like a huge sponge goes on absorbing the variety of information. And it is stored in our memory and we can recall specific facts when required. Our actions and thinking depend on this knowledge. As we age the process of learning and gathering knowledge slows down. The brain cells die and are not replaced and added to it one’s interest in external phenomena wanes. How do we gather this knowledge? Vedanta tells in four different ways a person acquires knowledge. 1) Perception (pratyaksha) 2) Inference (anumana) 3) Comparison (upamana) 4) Verbal testimony (shabda). Perception: When the five sense organs come in contact with their objects the direct perception of them takes place. The eyes see a tree, the ears hear a sound and in the same way skin, tongue and nose function. These five senses bring knowledge about the external physical world. Mind, the internal organ, perceives different mental states like pleasure, pain, anger, fear, desire and so on. In every day life we mostly rely on the validity of this information. Inference: It is the process of knowing something, not by direct observation, but with the help of previous knowledge. When one sees clouds of smoke he immediately infers the existence of fire. Fire is not directly seen but is deduced from the previous knowledge of an invariable relation between fire and smoke. It shows without seeing things we can surmize the existence of them. Comparison: It is the way of knowing by comparing two similar things. For example, a person does not know what a bison is. He is told a bison is hairy animal like ox. When he happens to see such an animal in a forest he recognizes it as bison. So by way of comparing familiar objects with unfamiliar ones we gain knowledge about them. Verbal Testimony: It is the knowledge of things derived from words. It is not possible to know everything through direct perception. We have to rely on the statements of trustworthy persons. Our academic learning is based on the text books, so also our religious knowledge on the scriptures. The verbal knowledge is valid when it comes from honest and reliable persons.
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Art Institute
Chicago
Tracing Swamiji’s Footprints Prakash
T
here is no dearth of legendary stories or mythological significances attached to traditional pilgrim centres of all religious traditions. But a careful study of the history of those sacred places would invariably lead to some connection with spiritually illumined great men or women. Those great personalities leave some strong currents of spiritual vibration there. These strong currents of spiritual thoughts are tangible even to ordinary people like us. They are benefited spiritually when they visit
such places. As time passes by, the palpable intensity of such sacred currents of spiritual thoughts and their vibrations might get diminished, yet their significance as pilgrim centres remain for ages. It may seem odd to count Chicago as one such pilgrim centre for Hindus in general and Ramakrishna-Vedanta devotees in particular. Chicago’s O’Hare airport is one of the busiest airports in the world handling around 80 million passengers a year. Chicago’s busiest shopping stretch
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Swamiji with other delegates on the platform of the Parliament
Magnificent Mile, in Michigan Avenue, is considered as the shopping paradise of rich celebrities from all over the globe. It is also one of the most developed cities in the United States ranking as a robust citadel of materialism.
notoriously known as “nine-eleven”. Recently, this Singapore devotee had an assignment to do some work in Philadelphia and to his pleasant surprise, the flight was booked from Singapore through Chicago. He jumped at the idea of a stopover in Chicago and persuaded his employer to allow him to stay one night in the city, at his own expense though.
Yet, Chicago retains its importance as a holy pilgrim destination for many Hindus and students of Vedanta. It was from this City that Swami Vivekananda delivered his electrifying message of Universal Harmony of Religions. He spoke as a representative of Hinduism in 1893 at the Chicago Art Institute. It is an irony that Swamiji’s first speech at the inaugural session of the World Parliament of Religions was delivered on 11 September 1893, exactly 108 years before the shameful and tragic day, now
The six volumes “Swami Vivekananda in America - New Discoveries” by Marie Louis Burke (Sister Gargi) is a collection of precious historical research materials on Swamiji’s American travel. Unfortunately, it does not give a present-day pilgrim details about the places to visit in Chicago, where Swamiji had left his foot-
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Chicago Hilton
associated with Swamiji and their present addresses.
prints. But the recently published book, “Swami Vivekananda in Chicago- New Findings” by Asim Choudhury came handy as an excellent travel guide. Mr. Choudhury has unearthed a mine of information on the places
The plane touched down at O’Hare airport in the afternoon after a long 16 hour flight from Singapore. The taxi driver from the airport to Hotel
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Hilton Chicago was a Caucasian American in his sixties with pleasant manners. He enquired in a friendly way whether the traveller was in Chicago to attend to any business matter or on holiday. “No… it is a pilgrimage”, replied the devotee. With a tinge of disbelief, the cabbie looked at his passenger in the rear seat through the front mirror. The devotee assured him again that he was in Chicago as a pilgrim. “A great Saint from India by name Swami Vivekananda came to this city in 1893 and delivered a
Eager Listeners at the Art
series of lectures at the Chicago Art Institute, which was the beginning of the introduction of Hinduism in the West. He was a representative of Hinduism and he delivered the message of Vedanta, which is the scripture of Hindus to the American audience in that hall …” The cab driver listened attentively. He expressed his benign surprise by his remarks, “That was wonderful to hear. I did not know all of those things.”
When the devotee found him receptive, he took courage to tell him his reason for choosing Hotel Hilton for his stay in Chicago. “Swami Vivekananda stayed in Chicago as the guest of John Lyon, whose house was on the exact spot where the present Hilton stands. He stayed there from 10 September to 27 September 1893. John Lyon’s house was demolished in 1925 and Stevens Hotel with 3000 rooms was built, which is now converted as Hilton Chicago. Swami Vivekananda not only spoke at the Art Institute and stayed with John Lyons’; he had visited many other places like Grant Park, Lincoln Park and stayed with other Institute
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people as well. All these places are sacred to us and I am here to visit those places in your city today and tomorrow……”
Institute of Chicago is on your left! This is the sacred building where Swamiji stood before the august assembly and electrified the audience by his simple opening words, “Sisters and brothers of America.” All along, the devotee was familiar with the picture of this building. Now, it has become a reality before his very eyes! Then there was the Grant Park, where Swamiji used to stroll often. On the right of the Michigan Avenue was the Hilton, the sacred spot where John Lyon’s house once stood. Everything passed quick and fast within a couple of minutes. Thanking the cabbie profusely for showing the Art Institute and other landmarks, he got out of the cab and checked in into the hotel without any delay.
At that remark, the amused driver assured him, “Though I do not know other places, I can show you the Art Institute and the Grant Park on the way to Hilton”. When the cab exited the freeway, the Chicago sky-scrapers became visible and the cab soon took a turn to Michigan Avenue. Lo! The Art
The Chicago Hilton is a magnificent Hotel, a marvellous piece of architectural excellence and equally marvellous interior. But the devotee had no time to enjoy the beauty of the hotel. Asim Choudhury’s book in hand, he set out on foot along the Michigan Avenue. Though he has just seen the Art Institute, he was eager to go back there and take pictures.
Swami Vivekananda Way
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On the way, he met two Indian young men and asked whether they knew the significance of this part of Michigan Avenue. They shook their heads and the devotee told them that it was from this spot, where Hilton stands now, that Swami Vivekananda walked many times to deliver all of his lectures at the Art Institute. The young men got interested in seeing this historical place and the three of them walked straight to the Art Institute along Michigan Avenue. Not soon after that, the devotee saw another Indian family standing in front of the building. He posed the same question to them. They asked whether this was the building where Swami Vivekananda spoke? When the devotee confirmed it, they were really in a jubilant mood. The excited people were from a Dutta family from Bengal!
amazed and delighted. But her young daughter in her jeans did not share the mother’s sentiments and apparently was unhappy with this intruder talking to her parents, who had come all the way to see important landmarks of Chicago. The devotee met another group of girls, probably students at the junction of Michigan Ave and Monroe Street. They were eager to hear about Swamiji’s footprints in Chicago. The devotee asked them to look at the street signboard. Chicago authorities have put up a unique signboard for that part of Michigan Avenue starting from the busy junction in front of the Art Institute. It read, “Honorary SWAMI VIVEKANANDA WAY”. Those students seemed happy to see the name of Swami Vivekananda and the devotee too was overjoyed to see such a street signboard honoring Swamiji in America. Asim Choudhury’s blessed book supplied all those details in advance so with the help of the map in that book, the devotee went from one location to another by foot in search of more of Swamiji’s footprints.
He posed the same question to many Indians he met on the Michigan Avenue. Many were not aware who Swami Vivekananda was. Many did not know whether Swamiji came to Chicago. Some were very happy to know about Swamiji and his connections with Chicago. An elderly lady from Kerala told him that she had read in books that Swamiji gave his historic lecture in Chicago. But she did not know where exactly it was. When the devotee pointed to the building in front of her, she was
The next target was to locate the junction of Astor Street and Division Street, where Swamiji stayed for many days during his second visit to the West in 1900. That is the only house remaining even today without any modification. It is an apartment building, where Swamiji
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Astor Apartment
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stayed on the fifth floor. It took almost an hour on foot to locate this building after crossing the Chicago River cutting across Michigan Ave. That is a residential area and only Americans were seen on the deserted street on that evening. When requested to click a photo for the devotee posing in front of the Astor apartment, one of the young passers-by enquired whether there was any particular reason for taking so many photos of that building from many angles.
The devotee narrated in brief about Swami Vivekananda and they listened attentively with interest. Before getting too dark, the pilgrim was rushing to the most sacred historical spot in Chicago; the Hale House at 541, Dearborne Ave. It was Swamiji’s “home away home” in America, a term coined by Asim Choudhury in his book. It would bring memories of a well known episode in Swamiji’s life. Hale house was demolished and a multi-
Hale House
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storeyed apartment building is standing there on the very spot of Hale House. The present address is 1415 North Dearborne Street. But the buildings on either side of Hale House have not undergone much change since Swamiji’s time. The thrilling part of the story is that the road-curb (kerb), opposite to Hale House is still there without much modification. Unable to find the Parliament of Religions reception committee office, Swamiji had to spend a night in a railway goods wagon. The next morning, smelling the fresh waters of Michigan Lake, he reached near the lake. But unable to get anyone to sympathise with his predicament, Swamiji resigned to God Almighty and sat on a road-kerb with a hungry stomach and a pair of tired feet. It was on the morning of 10 September 1893. Behind the road kerb there is now an Episcopal church, which was built later. When he confirmed the location of that road-kerb with the help of map, the devotee could not help himself but offer pranams to that sacred spot.
sacredness of this spot though we live here for many years…” They were kind enough to click a few photos of the pilgrim sitting on the road curb. The devotee thought it would be inappropriate to leave the place without entering the present multistoried building, the real sacred spot where Swamiji’s home away home once stood. Hence, he ventured into the guard house and met the two African American guards and showed the picture of that building and the historical significance written there in Asim Choudhury’s book. They saw the book and read with delight and amazement. With their permission, the devotee took a few snaps of that building including those of the security guards and one of the tenants. After seeing and touching all these sacred spots, the devotee returned to the hotel by a cab. On the way, he saw the Lincoln Park, where Swamiji used to spend hours during his stay in the city.
A family, passing by the pedestrian pavement, politely, and somewhat curiously, enquired what the greatness of that spot was. The devotee gave a brief description of Swamiji’s experience to that Caucasian family. They left the place saying, “….Wonderful, great indeed. We did not know the
The next day, he went to Lemont, a suburb of Chicago, 50 miles (80km) away from the city centre and visited the newly consecrated building of the Chicago Vedanta Society. He also visited the nearby Hindu Temple with a pavilion where Swamiji’s bronze statue is installed. (see next page) 11 13
See also backpage
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Bhakti Yoga Swami Muktirupananda
Following up on the article on ‘Jnana Yoga’ published in our previous issue, we now present Bhakti Yoga. We will bring you articles on Karma Yoga and Raja Yoga in upcoming issues..--- Editor.
B
hakti Yoga means path to God through love, emotion and faith. Emotion and love are universal. We find the powerful influence of them in our interpersonal relationship. Relationship between living beings mainly depends on love and not on cold rationality. On human level it is love between persons and on the spiritual level it is love between a devotee and God. Love between persons is not permanent but fleeting. It may suddenly rupture and fade away. This is our common experience. Love of God is different; it is immortal because God is eternal. Therefore this divine relationship with God is eternal and it will never come to an end. When a person is possessed by this divine love all other forms of earthly love lose their significance. After all human love is tinged with selfishness and tainted with the ego. Therefore it is not pure, but the bhakti is pure love without any trace of selfishness. Of all the spiritual paths, this path of love is the easiest, uncomplicated and
most natural. Religions of the world have produced many great saints and mystics who followed this path of love and attained Godrealization. The only essential point to remember is to direct our misguided love for impermanent things to the Lord of the universe. a) Preparatory : It is not possible for a person to become unselfish in a day nor to love God with all his heart and soul. It is a gradual process and the full blossoming of bhakti needs steady training of the mind and heart. It is said that if we take one step, God takes ten steps to reach us. In bhakti or divine love, there are two stages. The first is preparatory and the second, supreme. In the preparatory stage the external worship involving, symbols and rituals becomes important. A devotee begins with the help of symbols and images of God. He sees in these holy images the special manifestation of God. For beginners it is difficult to fix their
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mind on the formless aspect of God. The mind needs something to hold its attention either on an image or a word. Our thinking process is based on images and words. The places of worship and chanting of God’s name serve this purpose. When people enter a place of worship their minds become calm and are able to devote sometime in thinking of God. In a market place or any other crowded places we cannot control our thoughts and focus them.
worship Him and in whichever way they approach Him.” This assurance forms the basis for worship of God’s many images. They are the bridge to establish close relationship with an intangible and invisible God. It aids devotees to remember Him. When the worshipper rises to the higher spiritual levels then there is no more need of symbols and icons. Till then they fulfil the psychological necessity. Rituals: Rituals are part of idol worship. One thing we have to remember is God does not require worship, adoration and gifts etc. On the contrary, the devotee by performing them purifies himself and grows spiritually. How can the devotee express his love and devotion to his chosen deity? Love is not mere emotion or sentiment. It is not just limited to verbal expression, “I love you”. It expresses itself in acts. A devotee in his loving relationship with God gives expression to these acts. He treats God as if He is alive and receives his affection, service and little offerings. Therefore the worshipper is careful not to commit any mistake and harbour any impure thoughts during worship. He performs these rites and rituals regularly with faith brushing aside his inertia and laziness. This itself is an austerity. The mantras or the holy words he repeats are for the
Image worship and use of symbolism are not only accepted by Hinduism but by many other religions also. We don’t have to apologize to anyone. We have to accept our human limitations in thinking of that which is limitless and nameless. In mathematics we use many symbols even there is the infinity symbol. Images represent God not stone or metal. A devotee is aware that he is not praying or kneeling down before a mere stone or a metal but to God only. So forms and rituals have their value in training the mind of a novice. They are like a fence which protects the tender, young sapling. Through the help of images and understanding their significance one can raise one’s mind to the higher dimensions of spirituality. In the Gita it is said,(ch 4-11), “He, the Lord, will respond to the devotees in whichever form they
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spiritual light and for the welfare of all beings. His whole mind is permeated with the thoughts of purity day after day. Gradually he surrenders his ego, personal desires, and selfishness to God. This is the result of this external worship. As one thinks so one becomes. Thinking of good thoughts one’s nature becomes good and thinking of wicked thoughts one’s nature becomes wicked. This is the advice of Buddha.
Lord. Finally, in living and non-living things he sees the manifestation of the same God. This is the highest state of devotion. All other lower – images, rituals and places of worship and all forms of worship become insignificant. For him these are of no use because with his eyes open or closed, he sees only one thing – God even in waking, dream and sleep one thing, God. He is a liberated soul, no fetters will bind him again. He does not have any separate individuality, he has gone beyond it. However for the sake of others mystics and saints visit holy places, observe some formalities of religion. Otherwise common people blindly imitate them. Vivekananda compared this highest love of God to a triangle. The first angle of love is that it knows no bargaining, it does not seek anything in return. The second angle is that love knows no fear, no fear of punishment. The third angle is love knows no rival.
b) Supreme Bhakti : After practising the disciplines and dos and don’ts of the preparatory stage, the devotee develops intense love for God. Most of the time his mind is immersed in God. He is no more disturbed by the petty worldly problems, and his mind soars far above them. The devotee who, in the initial stage, felt that God was far away from him now feels the presence of God in his own heart. As he experiences the bliss of God his craving for earthly pleasures drops away without much effort. The love of God is a tidal wave it carries away all other things in its mighty sweep. His troublesome ego is replaced by God. The devotee sees God not only in his heart but in others’ hearts also. He enters into the state of “not I but Thou.” Every where he feels the presence of the
Attitudes : Bhakti Yoga is very liberal. It gives freedom to the devotees to think of God in any way they like to do. Such attitude helps the devotees to develop closeness to God. After all God is our own, the nearest of the nearer. Therefore there is no use to observe unnecessary formalities with Him. There are five special attitudes open to the devotees. Shanta or a serene attitude on the knowledge
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of Gods’ essential nature 2) dasya, the attitude of a servant 3) sakhya, the attitude of a friend 4) vatsalya – the attitude of a mother towards her child 5) madhura , the attitude of a lover towards one’s beloved.
the inseparable loving relationship between the child and its mother. This mother and child relationship reached new heights in the life of Sri Ramakrishna. Like a child he threw all his burden on the Divine Mother and lived himself like a carefree child.
In the serene attitude one adopts the calm and placid attitude towards God. There is no personal relationship with God yet the devotee yearns to know Him as the source of this universe. In the dasya master-servant attitude, the devotee considers himself as the servant of God and through his devoted service wants to please his Lord.
Chosen Deity: An important feature of bhakti is the doctrine of chosen deity. The Lord is one, countless are his forms. He is not limited to one form. Therefore the devotee has the freedom to choose that form of God which appeals to his heart and to hold on to it steadfastly. Therefore one finds the Hindus worshipping many different forms of same God like Shiva, Durga, Vishnu, Rama or Krishna. The devotee respects all these forms and remains loyal to his own. When at the end he rises higher and higher in the spiritual life he realizes his own chosen deity is worshipped by all other people, under different names and forms. The goal of all paths is Godrealization. That God is the Lord of all. One God receives love and adoration from his children under different names and forms.
In the Sakhya, mood of a friend, the devotee looks upon God as his dearest friend. Here the relationship with God is on the basis of give and take. In the Vatsalya or motherly attitude, the devotee looks upon God as his or her helpless child and like mother, loves and protects God. In the Madhura mood, the devotee assumes the attitude of a bride towards her beloved. In Christianity it is called bridal mysticism.
Japa : In Bhakti there is a special place for the chanting of God’s name. All major religions prescribe chanting of the God’s name with the help of rosaries. Either they may be long or short but repetition is
In addition to these moods one can also look upon God as father or mother. This worship of God as one’s own mother is the unique feature of Hinduism. It is based on
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mandatory. The devotees say the Lord’s name is very powerful and it burns off all impurities in one’s heart. It is easy and it does not need any elaborate preparation nor any special arrangements. There are no rigid rules and restrictions regarding place and time. This japa can be done in several ways. It can be done audibly or mentally. The mental silent chanting is considered superior because it does not disturb anyone. This
chanting when it becomes onepointed it leads to deep meditation or absorption. The devotee forgets his body and becomes oblivious to his surroundings. This is the state of Samadhi or total absorption. Patanjali in his Yoga sutras also describes about Samadhi. The devotee does not want to merge in God but wants to remain in the presence of God. His ultimate wish can be summed up, “I do not want to be sugar, I want to eat sugar.”
‘What is Bhakti Yoga? It is to keep the mind on God by chanting His name and glories. For the Kaliyuga the path of devotion is easiest. This is indeed the path for this age.” — Sri Ramakrishna
“Even impossible becomes possible through devotion.” — Sri Sarada Devi
“Bhakti Yoga is a real, genuine search after the Lord, a search beginning, continuing, and ending in Love. One single moment of the madness of extreme love to God brings us eternal freedom..” — Swami Vivekananda
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Lay Disciples - XIX
Girish Chandra Ghosh
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R.Jayasekar
t was 1876. Thirty-two year old Girish Chandra Ghosh, the young rising star of the Bengal theatre, lay unconscious, dying on his bed. The physicians attending him had given up all hope of his recovery from the virulent cholera that had afflicted him. The relatives gathered around his bed were weeping. His young wife, barely six months into her marriage, was inconsolable. But Girish was unaware of all this. For many days the mind with its unquenched desires had resisted this sinking into oblivion, but had finally given in to the disease. He was now beyond pleasure and pain, for the body’s grip on the soul was loosening. Then unexpectedly there was a flicker of consciousness in the mind of Girish. Overpowering the disease and giving renewed strength to the senses and mind a brilliant vision filled his consciousness. A resplendent female form, dressed in a redbordered sari, with an ethereal, unearthly beauty, appeared and sat beside him. Her very look shed love and compassion. “Eat this prasad my child, you will then be all-right,” saying thus she put something into his mouth. Without knowing how, Girish recognised it as the ‘Mahaprasad’ of the Jagannath Temple of Puri.
There was a gasp from some of the people assembled around the bed. The patient, who just a while ago was in the throes of death, appeared to show signs of movement. His breathing and heartbeat seemed stronger all of a sudden. Upon checking the physicians found that their patient had indeed changed for the better. They were dumbfounded for the recovery was inexplicable, beyond their limits of knowledge. Soon Girish regained consciousness and was able to eat and was on the road to a full recovery. As the family thanked the Divine Mother for the miracle, Girish, a confirmed cynic and sceptic, wondered whether what he had experienced was real or a hallucination brought about by the disease. Fast Forward Fast forward fifteen years to the year 1891. Girish Chandra Ghosh was now a transformed man. The magic of Sri Ramakrishna Paramahamsa’s touch had wrought a miracle. The erstwhile cynical man of the world, given to drinking and debauchery, was now an ardent devotee of God who openly went about declaring that Sri
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Ramakrishna was the avatar of the age. Since surrendering his will to the Master, he had stoically faced one misfortune after another. The Master had given up his mortal form in 1886. Girish had then lost his two daughters followed by his second wife in 1888. But now Girish was in the depths of depression. The last bereavement was just too much for him. His beloved son, on whom Girish had poured all his heart’s love since the death of the boy’s mother soon after his birth, had himself now passed away when he was just three years of age. For in Girish’s eyes this was no ordinary boy. He believed that the Master himself had been born to him as his son in answer to his earnest prayer. And the boy too had been extraordinary, his appearance and deportment charming all who came in contact with him. Seeing the disconsolate Girish, Niranjan, a monastic disciple of Sri Ramakrishna, said to him, “Come with me to Jayrambati. Mother will set your heart at peace.”
to the Mother towards the end of 1890 while she was staying at Baranagore had been on account of his son. But he had not raised his eyes to her face which was then covered with a veil. “Mother, it is because of this child that I have now had a glimpse of your holy feet,” Girish had cried then and left. Now entering her presence at Jayrambati, he bowed down and touched her feet and then looked up at her. A tremendous shock passed through his frame. Unbelievable, but true! The person before him was none other than the divine goddess who had saved his life fifteen years ago. “Was it really you who came to me on that fateful day?” enquired Girish of the Mother through her attendant (as the Mother did not speak directly to men devotees) and received her confirmation. Girish was overwhelmed with emotion. Mother had been protecting him all this while and he did not know it. And the Holy Mother herself added on another day, “I am your true mother, a mother, not on account of being your Guru’s wife, or by way of mere empty talk, but truly your Mother.”
Arriving at Jayrambati, he proceeded to the pond to take a bath and then went immediately to salute the Mother still in his wet clothes. His whole body was quivering with emotion. He had not become acquainted with the Mother in all his visits to Dakshineswar and Cossipore. He remembered how even his first visit
What is so special about Girish that the Divine, in the form of the Holy Mother, had seen fit to ‘intervene’ in his life, and that too even before he had met the Master? Girish is well known as a great dramatist.
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But what greater dramatist can there be than the Divine itself, fittingly described in the scriptures as ‘Kavi’, the Great Poet. The manifestation of this universe is itself a Lila, a Divine Play. When the Divine then decides to take human form and participate in its own drama of the world, thus enacting a drama within a drama, there is need for appropriate actors to enliven the play and bring out the meaning of the particular incarnation. Girish’s role in the drama of the Master’s incarnation must have been critical for the Divine to intervene thus. Let us see how the drama unfolds.
died and his elder sister became his guardian. But she was unable to exert any form of control over his behaviour. His waywardness escalated to such an extent that he was looked upon as a menace by the neighbourhood. Hoping to inculcate some responsibility his sister arranged his marriage when he was fifteen. But to no avail. He soon left school for good and drifted into the ‘fast’ life giving free rein to his baser instincts for wine and women. But he was not wanton or cruel. Nor did he neglect his love for knowledge and continued reading on a variety of subjects. In time through his own efforts he became proficient in history, philosophy, science, medicine and literature. Though his father-in-law secured for him a job as bookkeeper in his office, he did not continue for long in this position and worked in various businesses for fifteen years until becoming a head clerk in the office of the Indian League in 1876.
Gin and Genius Girish Chandra Ghosh was born on 28 February 1844 as the eighth child to Nilkamal Ghosh. While both his parents were devoted and cultured, it was his grandmother who held him enthralled with her stories from India’s rich heritage. From his parents he inherited a love for knowledge and was a voracious reader. But from young he resisted discipline. Finding the strict regimen of the classroom stifling and the structured system of teaching boring, he moved from one school to another, but was not happy in any of them.
But the one passion of his life was the theatre. The major portion of his energy was spent in amateur acting and composing plays. It was not unusual for him to work all day in the office and then going to the theatre in the evening returning home at three or four in the morning. His writing career which began in his thirties continued for thirty years. He was a prodigious writer
When he was eleven years old his mother died, at fourteen his father
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producing during this period 79 plays, in addition to several short stories, poems and songs. His dramas portrayed a variety of themes – religious, social, historical, mythological and patriotic. His creative talents were legendary. It was said that he could write a whole drama in one night of inspired frenzy. Founding his first amateur theatre in 1869 with great difficulty, he was in time to become the moving force behind the establishment of several famous theatres in Calcutta. He himself acted in several of his plays, sometimes enacting more than one character in the play, and drew huge crowds on account of his realistic and gripping portrayals. He was one of the first to use women for female roles. As acting was not considered proper for well-brought up girls, Girish recruited even prostitutes to act in his plays. All this naturally brought upon him the severe criticism of society, more so when his personal life itself was mired in loose morals and open scandals.
doors to him. But Girish, hating hypocrisy, flaunted his Bohemian way of life, earning the censure of even his supporters. He often boasted, “I have drunk so many bottles of wine that if you were to place one on top of the other they would reach the height of Mount Everest.” It is of such a person that the Master would say, “People would marvel at your spiritual progress.” Writing about this Girish himself said, “Some who have been with the Master may be fickle-minded, but in comparison with me and my Himalayan faults they are saints. I never learned to walk a straight path. In spite of my faults, I was the object of his deepest affection. The manifestation of his love was revealed nowhere so clearly as in my case.” It is the unbelievable transformation of such a person at the touch of the Master that is of significance. The Sceptical Seeker Beneath the veneer of external boisterous behaviour hid a deeply sensitive person whose life was certainly no bed of roses. Girish had lost his mother in childhood and his father in his boyhood. When he was thirty, his young wife died leaving behind a son and daughter. Soon after this he lost his job. Besides the distress brought on by these
Even as he acquired a reputation as a theatrical genius, he became equally infamous for his drinking and debauchery. He openly visited brothels and drank a great deal. When he was drunk he would lose control and become so crude and abusive in his speech that even the prostitutes hesitated to open their
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personal and financial problems, we can surmise that there must have been internal tension due to the conflict between the standards of society and his actual way of life. His upbringing based on Hindu epics with their emphasis on dharma, as well as his wide readings in philosophy and classical literature would not have failed to impress upon his consciousness that a deep chasm lay between the ideal of culture and greatness presented therein and his behaviour. The consequence would surely have been the unrelenting piercing of conscience and the search for solace.
way to hide a wicked deed. And the deeds had already begun to bear fruit. A terrible future was painted in vivid colours on the canvas of my mind. Punishment had begun, but the way to its escape had not been found. Friendless and surrounded on all sides by enemies who took advantage of my misdeeds to ruin me, I felt that I was adrift on a sea of despair. At such a crisis I thought, ‘Does God exist? Does he listen to the prayers of man? Does he show him the way from darkness to light?’ My heart said ‘Yes’ but my intellect, long given to doubt could not accept this. Everybody with whom I discussed the problems said that without the guidance of a guru nothing could be achieved in spiritual life. But my intellect refused to accept a human being as a guru. How can I salute a man like myself as a god with words such as ‘Gurur Brahma Gurur Vishnu’ etc. This was hypocrisy.”
Looking back over this period of his life Girish said, “Sri Ramakrishna gave me refuge at a time when I was torn by conflicts and brutal agony of heart. After reading a few pages about science I jumped to the conclusion that religion was pure imagination and myth concocted by priests to frighten people into morality; that wisdom lay in accomplishing one’s ends by any means, fair or foul. An unworthy act became so only if found out. To fulfil one’s purpose secretly was proof of talent. To satisfy one’s desire through cleverness was a mark of intelligence. But such intelligence does not last. Evil days are bound to come. And when they come they teach hard truths. I learned from them that there is no
And so languished Girish, torn by doubt and despair, until the Master himself took matters into his own hands. The Guru Seeks the Disciple In August 1884 the sensational play Chaitanya Lila, composed and directed by Girish Chandra Ghosh, was the talk of the city. Basking in the rave reviews Girish was strolling in the grounds of the Star Theatre
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on the evening of 21 September 1884 when a startling sight stopped him in his tracks. Sri Ramakrishna was embarking from a carriage at the entrance. The Paramahamsa here in this place, a place with a bad reputation for employing women of loose morals!! Little did he know that this very objection by his devotees had been dismissed by the Master with the words, ‘I shall look upon them as the Blissful Mother Herself. An imitation apple reminds one of the real fruit.’ “He will not have to buy a ticket but the others will have to,” replied Girish to a devotee’s enquiry, and went to meet him. As soon as the Master saw Girish he bowed down to him and Girish returned the salute, whereupon the Master saluted him again. Once more Girish bowed to him and again the Master did the same. Thinking that this would go on forever, Girish took him to a box seat, arranged an attendant to fan him and returned home as he was indisposed.
just as the Master was coming out of a trance. It was past evening and the lamps had been lit, but the Master, his mind not fully on the normal plane of consciousness, was asking, “Is it evening? Is it evening?” “What a humbug!” thought Girish and left the house in disgust. He had next seen the Master in early September 1884 at the house of Balaram Basu. Then too he had left without making his acquaintance at the insistence of an equally unimpressed friend. But by then the Master had already recognised Girish as the one whom the Divine Mother had shown in a vision. Much later while describing the rude but faithful nature of Girish, the Master said, “One day while meditating in the Kali temple I saw a naked boy with a tuft of hair on the crown of his head come skipping into the temple with a flask of wine under his left arm and a vessel of nectar in his right hand. ‘Who are you?’ I asked. ‘I am a Bhairava come to do your work,’ he replied. Years later when I saw Girish I recognised that Bhairava in him.”
This was Girish’s third meeting with the Master and he was as unimpressed as he had been on the earlier occasions. He had first seen the Master sometime in 1877 at a satsanga at the house of his neighbour, a follower of the Brahmo Samaj. Girish had gone out of curiosity, for the Brahmos were saying that he was a genuine Paramahamsa. He had arrived late
Girish’s fateful fourth meeting with the Master occurred on 24 September 1884. He was sitting on the veranda of a friend’s house when he saw Sri Ramakrishna coming down the road with a few devotees. As he passed Girish the Master
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saluted him. Girish returned it while the Master proceeded towards Balaram’s house nearby. For some unknown reason Girish began to feel a pull to join him. “I felt that he was attracting me. I longed to run to him. It was not like anything that I had felt before. Just at that moment someone came and said, ‘Paramahamsadev is calling you,’ and I followed.”
arise to sweeten your life with joy and peace.” But Girish knowing the depths of his depravity remarked that his only objective in making the play was to make money. Ignoring the remark the Master arranged with Girish to show him another of his plays. The Best Physician Comparing a religious teacher with a physician the Master had said that just as a superior physician does not give up on his patient and forces the medicine down his throat, so also a superior teacher goes out of the way for the sake of his disciple using force if necessary on the stubborn student. But did even the Master expect to get a disciple so untamed as Girish?
After the Master was seated Girish went up to him and asked the question that had been vexing him, “Sir, what is a Guru?” Straight came the answer in forceful words, “Do you know what the Guru is? He is like a match-maker who arranges the union of the bride with the bridegroom. Likewise the Guru arranges the meeting between the seeker and God.” And after a while he continued, “Don’t worry, your Guru has already been chosen.”
Since that meeting at Balaram’s house Girish began to feel that life was becoming more meaningful. His thoughts frequently dwelt on that encounter and the intimate way the Master had talked to him making him feel as his very own. But deeply entrenched habits do not give up their hold on a person so easily. Like a disease which subsides for a while only to reappear in a more virulent form, so are outbursts of indulgent and abusive behaviour by a person. Any other guru would have given up on Girish with exasperation and even horror at some of his actions. But
“What is a mantra?” asked Girish next. “The name of God,” replied Sri Ramakrishna, with an illustration from the life of Kabir showing that it was the faith of the disciple in the mantra that mattered. The discussion then moved on to the theatre and Sri Ramakrishna praising Girish said, “I liked your play very much. The sun of knowledge has begun to shine on you. All blemishes in your heart will be washed away and devotion will
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the Master was no ordinary teacher. One night in a happy and drunken mood Girish was visiting a brothel with two of his friends. Suddenly, in the midst of the revelry he felt an urge to visit the Master. Hiring a carriage they proceeded straight to Dakshineswar. It was late and everyone was asleep. Tipsy and reeling from the wine they had consumed they entered Sri Ramakrishna’s room. But as soon as he saw them, the Master received them with joy and grasping the hands of Girish began to sing and dance in ecstasy. Amazed at this reception Girish later described his feelings thus, “Here is a man whose love embraces all – even a wicked man like me, whose own family would condemn in this state. Surely this holy man respected by the righteous is also the saviour of the fallen.”
brought out his flask and gave it to him to drink. Sri Ramakrishna, knowing fully the nature of this unique disciple of his, had arranged to remove Girish’s belongings from the coach. Girish drank shamelessly before all present. “Drink to your heart’s content,” said the Master, “it won’t be for long.” Said Girish about the Master’s way with him, “From my childhood it had been my nature to do the very thing that I was forbidden to do. But Sri Ramakrishna was a unique teacher. Never for a moment did he restrict me, and that in itself worked a miracle in my life.” But surely he had overstepped all bounds of decency when he publicly abused the Master in a drunken fit of anger. One day when the Master visited the theatre, Girish, under the influence of liquor, begged the Master to be born as his son so that he could serve him. When Sri Ramakrishna refused this silly request, Girish, completely losing control of himself due to intoxication as well as anger at the rejection, lashed out at the Master in coarse language. The devotees were shocked. The Master quietly returned to Dakshineswar and prayed, “Mother, please forgive him.” The devotees were so upset that they asked Sri Ramakrishna not to see Girish again, but the Master remained silent. The next day, Ramchandra Dutta, a close devotee and one of the first to
On another occasion Girish went to visit an actress who was ill, but drank so much that he fell into a stupor and had to spend the night at her house. Waking up in the morning he was stung with remorse and proceeded immediately to Dakshineswar. Clinging to the Master’s feet he wept in sorrow at his abject state. But no sooner had he calmed down a little when he felt a strong desire for a drink but was dismayed to find that the coach he had come in had left, apparently with his cloak and flask of wine. Wonder of wonders! The Master 28 26
publicly proclaim Sri Ramakrishna as an avatar, came to Dakshineswar and said, “Sir, just as the serpent Kaliya had nothing but poison to offer Sri Krishna, so has Girish worshipped you with whatever you yourself had given him.” Almost going into ecstasy Sri Ramakrishna immediately directed the devotees to hire a carriage to take him to Girish. Meanwhile, the sober Girish filled with remorse had not eaten and was weeping. When he saw the Master he was overwhelmed. “Had you not come today I would have concluded that you had not reached the perfect stage of a paramahamsa beyond praise and blame.” Sometime later in a devotee’s house, coming down from the state of Samadhi the Master said to Girish, “You utter many abusive and vulgar words; but that doesn't matter. It is better for these things to come out. There are some people who fall ill on account of blood-poisoning; the more the poisoned blood finds an outlet, the better it is for them.” It was then that the Master made his famous prediction regarding his future spiritual state, “You will be purer day by day. People will marvel at you.”
the Master. “I have lost my freedom” The day came when Girish completely surrendered to the Master and asked what he should do henceforth. “Continue as you are doing now. Hold on to God with one hand and the world with another. Think of God at least in the morning and evening.” It was such a simple instruction, yet Girish hesitated to accept it. For he well knew his irregular hours, even with regard to food and sleep. Reading his thoughts the Master said, “Well, if you cannot do that, then remember God before you eat and before you sleep.” But now the pensive Girish was loathe to having any form of discipline imposed upon him, and so remained silent. “In that case, give me your power of attorney,” said the Master. Girish felt relieved. He thought that the Master had taken upon himself full responsibility for his spiritual welfare and that he had nothing to do. Little did he then understand the meaning of such a relationship. As Swami Saradananda elaborately explains in his ‘Lila Prasanga’ (The Great Master), the true significance of this concept of ‘power of attorney’ is that ‘he had voluntarily put round his neck a noose of love a hundred times stronger than the bondage of rules. It meant that any circumstance – favourable or
But it was essentially the Master’s uncommon unselfish love that looked beyond his failings and recognized the sincerity of his struggle to overcome his baser instincts that tied Girish forever to
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adverse, leading to fame or infamy, to happiness or agonizing pain – he had nothing more to say or do, than to bear all without a murmur.’ In fact it required the giving up of his present ego and replacing it with a new one rooted in Sri Ramakrishna. Even in small matters he could not say ‘I will do it’, as the Master admonished and reminded him, “Why do you say thus? Suppose you cannot do it? You should say, ‘I will do it if God so wills’.” Girish began to realise that he had to watch his every thought and speech and action to see that he was truly depending on God and not on his own ego, otherwise, the results of such actions would be experienced by Sri Ramakrishna. As a consequence whatever he was engaged in, his mind dwelt on Sri Ramakrishna bringing about a revolutionary change in his behaviour. “I did not then understand its true implications. Much remains to be understood even now. There may be an end to other forms of spiritual practices, but there no respite for one who has given his power of attorney,” responded Girish years later. Swami Saradananda concludes that only the incarnations of God are able to give such spiritual assurance, even taking upon themselves the responsibility for the evil deeds committed by those who thus surrendered to the incarnation.
Phoenix Risen By the time the Master gave up his mortal form in August 1886, Girish was already a transformed man. “Continue with what you are doing. Many will be benefited by it,” thus had the Master dissuaded Girish from giving up his connection with the theatre. From the enlightened Girish now flowed a stream of dramas infused with religious and moral themes that took Calcutta by storm, dramas such as Vilvamangal and Rupasanatan. The influence of Sri Ramakrishna on him was evident in his dramas. Even the Holy Mother went to see some of his plays and enjoyed them immensely. Just as Sri Ramakrishna had brought about a transformation in him, he too became a positive influence on several actors and actresses turning them from a life of vice. Even now the actors and actresses bow down to a picture of Sri Ramakrishna before entering the stage. Thus has Sri Ramakrishna become the patron saint of the Bengali Theatre. Girish became a source of inspiration even to the monastic disciples old and new. Many monks and devotees would visit him to hear his vivid descriptions of the Master, bringing him to life before their eyes as it were. Even Swami Vivekananda (when in Calcutta after his return from the West) would go
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and provoke Girish into talking of Sri Ramakrishna by intentionally criticizing the Master. Swamiji held him in high esteem and remarked, “In Girish alone I have seen that true resignation of a servant of the Lord. From him I have learnt the lesson of self-surrender.” “If a person sits near Girish for five minutes he will be uplifted from worldly pain and suffering,” commented Durga Charan Nag, the great saintly householder disciple of the Master. What better judges of the transformation of Girish than these two?
even while suffering from asthma, considering it a duty enjoined on him by the Master. The strain told on his health which began to decline rapidly. Undaunted he said, “This body does not belong to me. It is the Master’s. It will remain as long as he keeps it.” On 8 February 1912 he breathed his last, consciously making the final surrender to the Master with the words, “Master you have come. Please destroy my worldly intoxication. Come, let us go.”
Girish’s surrender to the Master was so complete that towards the end of his life, when his body was subjected to disease and suffering, he calmly bore with them all, even when he knew that he had the power to overcome them. He said, “Do you think I cannot get rid of this ordinary disease? I can. If I roll on the ground at the Panchavati at Dakshineswar and pray to the Master the disease will go away. But everything is happening for my own good. This feeling is so strong in my mind that I have no inclination to pray that my disease be cured.” On a cold, rainy day in July 1911 he took to the stage bare-chested
The importance of the life of Girish is that it illustrates the spiritual truth that no human being is lost forever or ‘eternally damned’. ‘Man is potentially divine’ is a famous dictum of Swami Vivekananda. Even the wicked and impure are potentially divine. For man is essentially the Atman. This spiritual essence can never be corrupted by the actions of the ego-centred mind. So it is always possible for a person to rise up irrespective of the depth of degradation he had fallen into. Faith in oneself, faith in the Guru and sincere striving are the only requirements. There is hope for everyone.
The Master’s Assessment
References: 1.They Lived With God by Swami Chetanananda,2.Ramakrishna As We Saw Him by Swami Chetanananda.3.First Meetings with Sri Ramakrishna by Swami Prabhananda 4.Life of Sri Ramakrishna published by Advaita Ashrama
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The Ramayana - 12
Kaikeyi’s Thunderbolt N.Narandran
(Continued from last issue)
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of her unhappiness. He sought to find out what or who might have caused her such sorrow and promised to do anything she desired to make her happy again.
aving made the final arrangements for the coronation of Rama, King Dasaratha made his way to the apartment of his favourite consort, Kaikeyi.
Hearing this, Kaikeyi slowly sat up and reassured the king that nobody was responsible for her state, but there was indeed something that the king could do for her, but first he had to promise to do what she desired.
His mind at ease and eager to convey the pleasant news to Kaikeyi, he happily entered her chamber only to find her missing, something very unusual for she would always be at the doorway waiting to welcome him. Puzzled, he looked for her in several places until a maidservant informed him that the queen was angry over something and had retreated to the krodhagriha (“anger” house).
Knowing full well that with his absolute powers he could ensure that anything Kaikeyi wished could be granted, Dasaratha, without hesitation, swore to grant any wish she made. “I swear in the name of Rama: whatever you desire, I shall do, I promise, I swear,” he said to the delight of the scheming Kaikeyi. She knew that the king, having sworn in the name of Rama, would never go back on his word. Despite this, she feared that the enormity of her intended request might cause the king to annul his promise. To doubly ensure that Dasaratha would keep his promise, she stood erect and facing the four directions called upon Indra, the devas, the sun, the moon, the planets and the five
Taken aback by what he had heard, he hurried to where Kaikeyi was. What he saw surprised and dismayed him, for, lying on the bare floor with all her jewels and flowers strewn around her was Kaikeyi, her hair dishevelled and wearing common clothes. She did not even look at him as he entered. Dasaratha, like an old doting husband, sat beside her. Caressing her hair, he consoled her and tried to cajole her into revealing the cause
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elements to bear witness to what the king had said.
unable momentarily to comprehend what he had heard. Was this a joke or a dream or a delirium? When the enormity of Kaikeyi’s words sank in, he fainted and collapsed. Recovering a little later, he gazed at Kaikeyi, trembling and moaning. Overcome by grief and distress, he swooned again.
Dasaratha confidently waited for the request. Kaikeyi continued. She reminded the king of a battle long ago between the devas and the asuras where he fought Sambara. He was critically injured and it was she, Kaikeyi, who had rescued him from the battlefield, removed the arrows embedded in his body and nursed him back to life. Profoundly grateful, he had granted her two boons. Kaikeyi reminded the king that she had then declined the boons but had said that she would ask for them when the need arose. She told the king that now was the time to grant her the two boons.
After a long time, he recovered and fuming with anger he turned to Kaikeyi and chastised her for turning into a venomous serpent bent on destroying his dynasty when he had taken her as his bride and made her his favourite queen. What wrong had Rama, someone respected and beloved by all, done to deserve banishment? Was she doing this to test his love for Bharata? Both Rama and Bharata were dear to him. Kaikeyi herself had said that Rama was like her own son. Dasaratha could think of no valid reason for banishing Rama. He pleaded piteously with Kaikeyi to change her mind, but she remained silent and unmoved.
Before making her demands, she once again reminded Dasaratha that he had promised in Rama’s name to fulfill her wishes. He was a descendant of the illustrious Ikshvakus, renowned for their righteousness and he himself was respected and admired for his dharma. He should not break his word and disgrace his dynasty. She then stated her first wish: she wanted her own son Bharata to be crowned the Yuvaraja instead of Rama. Her second demand was that Rama should be exiled to the Dandaka forest where he was to stay for fourteen years.
The king now appealed to her sense of right and wrong. He reminded her of how lovingly Rama had treated her and how she herself had considered Rama nobler than Bharata. How then could she consider sending Rama to the forest? Why did she hate Rama when everyone else loved him? Dasaratha fell at Kaikeyi’s feet and
King Dasaratha stood motionless,
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begged her to show pity on him and Dasaratha would be held in contempt change her mind. by the other kings. He wondered how he would answer them, Kaikeyi stood resolute despite his Kausalya, Sumitra, Sita and the repeated entreaties. Sneering, she people. Everyone would despise asked how he could extol satya and him, saying he banished his son dharma if he went back on his because of a woman. promise. He would be a shame in the eyes of kings and commoners The king said that Rama, the paragon alike. She cited numerous instances of satya and dharma, would obey his of promises being kept despite orders if he told him to go to the grievous pain and suffering to those forest, but with Rama gone, he saw who made the promises. She warned no reason to live. How could Kaikeyi him not to violate his pledges but to be so heartless a woman as to kill follow the path of satya and dharma her husband to enjoy the kingdom practised by his ancestors. She with her son? He begged threatened to drink poison and kill passionately again that Kaikeyi herself if he went ahead and crowned reverse her decision. By now the sun Rama king and lived happily with had long set and night had advanced. Kausalya. The pitiful sight of a glorious king Hearing all these, the king fell shamelessly and pitifully grovelling unconscious again. After some time, at his wife’s feet pleading for mercy he regained consciousness and in a did not move Kaikeyi. Seeing her so low voice spoke to Kaikeyi. He asked adamant, the king then renounced her who had influenced her for her to Kaikeyi as his bride and disowned be so transformed as if possessed Bharata as his son. In response, by a demon. Seeing that his Kaikeyi requested that the king repeated appeals fell on deaf ears, immediately send for Rama and his sorrow turned to anger and he inform him of Bharata’s crowning and accused her of being cruel, sinful and his banishment to the forest. deceptive. If her intention was to crown Bharata, it would fail for Dasaratha groaned in misery and Bharata was righteous and he would wished to see Rama’s face one final decline what was rightfully Rama’s. time before he died. Saying that, he If Bharata accepted the throne, fell unconscious again. Thus passed Dasaratha would disown him. Rama this terrible night. (To be continued) would do as he was told but References: Ramayana by Kamala Subramaniam, Ramayana by C. Rajagopalachari
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Creative Anger Swami Ranganathananda
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‘righteous indignation’ in psychology. When you find a rich person troubling a poor person, you can’t pass by silently. You must see that you protest against this. When you protest, anger comes. That anger is creative anger. There is a place for such creative anger in human life. If we don’t have it, we b e c o m e ineffective in every sense of the term. All wrongs and injustices will multiply if we do not have indignation against evil and we will be living in a hell made by our self. So anger has a positive role to play there. Public opinion to protest against injustice and evil is needed. Anger has a place in our life just like in physiology pain has a place in human life. We don’t want pain, but without pain we will die in no time! Pain alerts us.
arning money and spending it for oneself is not lobha. It is absolutely natural and normal. But this irresistible urge for more and more that takes one to evil ways and to trouble is bad. Even in our daily newspapers we find people who have plenty seeking for more and more and finally getting into some mess and trouble. It is going on every day. It is good to know what is what. In normal life, one has kama; a little krodha(anger) is allowed in life; in fact, psychology tells us that a little krodha is neccesary in human life. Otherwise, we become goodygoody and anybody may handle us. That should not be. So, a little anger is essential; only we should make it constructive and creative in operation. That is called
From “My Life is My Work” 33 35
Vivekananda Vedanta Society , Chicago
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