A Quarterly Publication of
RAMAKRISHNA MISSION SINGAPORE
Holy Mother and Family Life 3 Universal Temple
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KG Report
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The Ramayana -15
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MITA (P) No. 034/09/2009 ISSN0218-7183
ISSUE No. 64 JAN-MAR 2010
in this issue ... Pearls of Wisdom
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Editorial
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State of spiritual enlightenment or illumination. Nirvana releases humans from the
Holy Mother and Family life
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cycle of birth, suffering, death and all forms of worldly bondage.
Universal Temple
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KG Report
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The Ramayana-15
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Programme Festival Calendar
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
Nirvana is back To save costs, we have slightly reduced the number of pages and trimmed certain frills. But the basic quality of the contents will continue to be preserved and sought to be improved. We hope to have your continued cooperation and support. Thank you.
We Wish You a Very Happy, Peaceful and Contended New Year 2010
Swami Muktirupananda Editor & Publisher
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P earls
of
W isdom
Uddhava Gita Translated by Swami Madhavananda
Òri bhagavÀn uvÀca TÀvat karmÀni kurvÈta nirvidyeta yÀvatÀ Matkatha sravanÀdau vÀ sradhÀ yÀvanna jÀyate Svadhamastho yajanyajnair anÀÒÈ kÀma uddhava Na yÀti swaganarakau yadyannanna samÀcharet Asmin loke vartamÀnah svadharmastho’naghah Òucih JnÀnam visudhamÀpnoti madbhaktim vÀ yadrichayÀ The Lord said: One should perform work until one has got disgusted with it, or until one has developed a veneration for listening to talks about Me and that kind of thing. O Uddhava, a man discharging his own duties and performing sacrifices without any desire for results, goes neither to heaven nor to hell, unless he practises evil. Such a man, becoming sinless and pure, attains to pure knowledge, or perchance devotion to Me, while remaining in this very world. (To be continued) Uddava Gita, XV, 9-11
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EDITORIAL
Four Values
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induism speaks of four values of human life which encompass man’s natural tendency to seek enjoyment of worldly happiness and also his quest for the highest good, or liberation. They serve the ends of human pursuit (purushartha). They are Dharma (righteousness), Artha (wealth), Kama (fulfilment of sense – pleasures) and Moksha (freedom). 1) Dharma : It is the basis for both material and spiritual life. Therefore all other values concerning man’s inner and external growth must follow the law of righteousness (virtuous life). Those who seek worldly enjoyment and others who strive for liberation must hold on to the rule of Dharma. By ignoring dharma one debases oneself and invites suffering and misery. Dharma includes the observance of moral and ethical principles. 2) Artha : Wealth is necessary for the wellbeing of all. The prosperous society can look after the welfare of its members. Therefore acquiring riches is considered a legitimate goal. But it must be acquired according to Dharma, otherwise it will foster greed, vanity, selfishness and violence. Instead of bringing happiness it becomes the cause of misery. Wealth is only a means and not an end. It sets one’s mind free from the constant struggle for survival. There its purpose ends. 3) Kama : Desire for sense pleasure is present in all beings, in animals as instinct and in human beings in higher forms. But this fulfilment of enjoyments should not be unbridled. There must be some self-restraint otherwise pleasure turns into pain. Therefore satisfaction of desires must be guided by Dharma. If it is within the limits of virtuous life it leads to the higher dimensions. 4) Moksha : Freedom is the ultimate goal of life. Man learns that worldly enjoyment does not bring lasting peace and happiness. The pleasure that results from the senses is temporary and not abiding. This thirst for pleasure and more pleasure remains insatiable and cannot be quenched. This relentless pursuit of pleasures drives one to the state of perpetual restlessness. It is slavery. A slave even if he lives in luxury is unhappy. This dependence ends when one transcends the pleasure-pain duality. In freedom lies everlasting peace and joy. So the above three values support the last – God-realization.
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Holy Mother and Family Life Swami Muktirupananda
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renunciation is one of the aids. It helps a seeker of truth, undoubtedly. It is a means and not an end. So also a householder’s life, a means to God-realization. Enjoyment is only a passing phase and not the goal of life. Often we get confused and go astray not knowing the difference between the means and the end. Very often the means is mistaken for the end. For example, food is necessary to sustain the body; therefore it is only a means and not an end. If an ascetic thinks that his selfmortification itself is the goal then he is making a mistake. So also a householder who thinks that the sense pleasure or the worldly enjoyment is the goal of life is making a serious mistake. It is putting the cart before the horse.
few days ago in a plane a co-passenger sitting with me was enquiring about Sri Ramakrishna and Ramakrishna Mission. Then he asked me what was the cardinal teaching of Sri Ramakrishna. I told him what Sri Ramakrishna said,”God is our very own. He is not a stranger. One can see Him and talk to Him. He who wants Him finds Him.” Neither Sri Ramakrishna nor Holy Mother qualified the fitness of the seekers. They said,”He or she who wants Him finds Him.” In this respect Holy Mother has specially come to show that God-realization is possible for a monk or a householder. Both are equally eligible. Not all our great sages and saints were ascetics or forest dwellers but many of them were householders. They led a busy family life and at the same time, achieved lofty spiritual heights. Vyasa, Valmiki, Vasistha, Gautama, Uddalaka, Yajnavalkya and many others. So also the great women of the past. They are remembered and revered even today. What it shows is that spiritual realization does not either solely depend on asceticism or external renunciation. External
Buddha left his palace and all royal comforts in search of truth. He wanted to know from someone the path to realize this truth or Nirvana. First he met a group of famous Brahmanas or scholars well-versed in scriptural knowledge. Buddha found that these pundits were busy in acquiring more philosophical knowledge than to realize truth. Disappointed he went to another group living in the
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jungle of Uruvilva. These hermits were practising severe selfdiscipline. Buddha spent sometime with them but did not get any enlightenment. Because the goal of these hermits was to perform severe austerities. Knowledge of scriptures and tapas are the means to the goal of enlightenment.
ascetic life or on the family life. The essence of the teaching is human life is precious, holy do not waste it in worthless and frivolous activities. The sages declare that the Vedic dharma has two fold ideology: Pravritti, active life in the world and Nivritti, renunciation of the world. The first Pravritti prepares a person through gradual mental purification to embrace the latter stage of Nivritti. It is summed up in a Vaisheshika saying, Dharma or righteousness means prosperity and spiritual freedom. These two ensure the welfare of the world. Both these forces are required for the stability of the world. The Upanishads exhort human beings to enjoy life for a hundred years by performing efficiently, intelligently their works. To live happily a full span of hundred years, the poverty free environment and peaceful socio-political conditions are required. This is the external environment. To bring this about self-control, meditation and spiritual insight are required. So external growth and internal growth have to go hand in hand. Mere affluence without spirituality is blind and spirituality without prosperity is lame. Human holistic flowering needs the blessings of efficient action and calm withdrawal.
To realize God is it necessary to retire from this world and lead a hermit’s life? If yes, then what about those large majority who live in the world and are busy with their worldly duties and burdens, will they not realize God? Our sages have not made any such rigid classification. Every human being wherever he is, be in a hermitage or in the tumultuous world, can see God. Everything depends on one’s earnestness and yearning for the vision of God. So a householder’s life is also an opportunity, a chance to march towards spiritual light, manifest one’s divinity. Divinity is already in us but lying dormant. We do not have to ask any one to give it to us. It is inherent. We are born with it. No one needs either parents’, husband’s or wife’s permission to know one’s divine nature. We have seen many enlightened seers who led fruitful householders’ life and left noble progeny.
Mahabharata shedding light on the greatness of family life and its duties and also spiritual
Vedas do not lay any special emphasis either on the
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insight tells this story. A young sannyasin in search of truth retired to a forest and there he practised meditation and yoga for a long time. One day, after his meditation he was sitting quietly under a tree. Some dry leaves and twigs fell upon his head. He looked up and saw a crow and a crane fighting on the top of a tree, which made him very furious. He could not tolerate the impudence of these birds. He shot an angry glance at them and as a result the two birds were burnt to ashes. Such yogic power he acquired. He was happy to see his power. To beg his food he went to a village. There he stood at a door of a house and said “Mother, give me alms.” A voice came from inside, “Wait a little, my son.” He waited for sometime and nobody came from inside. He got angry at this delay and thought of his yogic power. Immediately from the inside a voice came, “Young man, don’t think too much of your power. Here is neither crow nor crane.” He was struck with wonder to hear these words. At last the lady of the house came out and he fell at her feet. He asked her how did she come to know about the birds. She said she was a simple house-wife and did not know anything about yoga etc. She could not come early because she was nursing her sick husband. She always tried to do her duty wholeheartedly and thus became enlightened. She directed this
young mendicant to learn more from a butcher living in a certain town. So the young sannyasin reached that town and found out the butcher. The butcher was busy with his usual business. After finishing his works he called this monk and answered his questions. The butcher, Vyadha said that he was a householder and looked after his aged parents and other members of the family. He did his duty in unattached way and as a result he became illumined. This part of Mahabharata which contains these profound questions and answers is called Vyadha-Gita. What it tries to tell us is this: To all human beings whether a householder or a monk the doors of the highest realization are open. None has to wait for favourable circumstances, right time and place and so on. Now is the right time and the place where we are is the suitable one. Jesus Christ said, “Knock it shall open, seek you shall find.” What we want is within us. Sri Ramakrishna and Holy Mother have brought great hope to trouble-torn householders. They are the ideals for both monks as well as married people. Specially Mother’s life is a sublime example of a housewife and a nun. In other words, attachment and renunciation. We only know attachment to many things and
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persons and the terrible misery it brings. Mother came to teach us the secret of detachment, dispassion and how to lead a life full of peace and joy. In family life we seldom get peace and happiness. Why is it? There must be something wrong in our way of living. In life we do everything to increase our happiness and minimize our misery but we do not succeed. Can we learn something from Mother’s life? It is not possible to rise to her heights, at least we can to some extent follow the footprints left behind by her. She wanted every home should be full of peace, contentment and happiness. Among her initiated disciples majority were householders. She spent most of her time and energy to encourage and inspire householders to lead a pure life. She said, “I have done much more than is necessary to make my life a model. One makes the mould and many others make images from it.”
so much to maintain ourselves that hardly we get any time. 2. Her relatives and siblings were helpful, we do not have that advantage. Nobody helps us. 3. In olden days, family life was simple but in modern age it has become complicated. We have to meet many challenges and satisfy many demands. We do not have free time. 4. Her spouse Sri Ramakrishna looked after her well and helped her in many ways. In modern times wife and husband do not have enough time to talk to each other or care for each other. But none of these things bear any truth. On the contrary, we are much better off materially and in so many other respects than the Mother’s time. We have now everything at our fingertips. Mother was born in a poor family. Every family member had to work to earn their livelihood. Hard work and very minimum comforts was her fate. We now call her Lakshmi and that Goddess Lakshmi chose poverty in order to teach us. The village life was hard and everything was done manually. Being the eldest daughter she shared the family burden. Therefore her mother used to say, “May I get you as my daughter in my next life”. She did not get the opportunity to go to school and get a little basic
Some people may grumble that it is not possible to follow the high example of Mother. They may put forward the following excuses to wriggle out of the trouble. 1. She was born in a family where conditions were very favourable and everything was easy for her. She had plenty of leisure. Now look at us we have to struggle
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Ramakrishna and for other devotees. She lived here for 14 years without any grumbling. She was busy from morning till night with this or that chore. It was not easy to serve a God-intoxicated person like Sri Ramakrishna. Many devotees seeing her pitiable condition would exclaim “Oh! Our Sita is in vanavasa.” Sri Ramakrishna himself called this room, a cage. There were times when she could not see him for days. Here in this tiny room, she went into Samadhi many times.
education. We know she was married at a very young age according to the old tradition. When she was about 18 years old, she came to live with her husband. Every young wife after marriage aspires to lead a comfortable life at her husband’s home. She came to Dakshineswar to lead her married life in an extremely uncomfortable small room known as Nahabat. And this room belonged to the temple and not to her husband. It was a cramped room with no other facilities rather with all inconveniences. She could not stand because of low ceiling nor she could sit and stretch her legs. She managed to cook food for Sri
She became a widow in the worldly sense, when she was 33 years old. Thirtythree is a quite young age. In fact, life begins at that age. As a widow, without any
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their character and life. Look at the children’s behaviour and you get the quality of their family life. Children are products of physical and psychological atmosphere of home. They unknowingly absorb everything good and bad. If parents themselves are ignorant of what is right or wrong, good or bad, what value can they impart to their children? Noble children are born in noble families. Wealth, status and skill are good but not enough. They are one physical aspect of life. Because they do not remove our suffering. Life is much deeper than the physical well-being. Its essence is spiritual, something abiding. Other external things come and go, diminish or multiply but not our divinity. If we forget our divinity then life becomes a rudderless boat drifting without any direction. So family life is not blind pursuit of pleasure but is a training ground. Training us to turn our gaze inward that which is eternal, immortal. That is the purpose of the Mother’s advent. That is why she jumped into the sea of troubles and agonies.
financial support from any quarters, no one to look after her she had to face an uncertain future. She did not inherit any property nor any income from any source and she was absolutely penniless. Sri Ramakrishna was a king of renunciation. Whatever little money he was getting from the temple was discontinued after his death. Her relatives played their part to see that little income was denied to her. For a time she really lived in abject poverty. Later hearing about her sad condition the devotees of the Master came forward and rescued her. What about her brothers and relatives? They were greedy and very troublesome. Her brothers thought she was a money-yielding tree. They always came to her for money, more money. She helped them in so many ways, still they never felt satisfied. The burden of supporting and looking after her relatives fell upon her. None could remain sane and endure calmly all such hardships. But Mother did. Where can we get another example of the highest ideal of married life? To follow or not to follow her example is left to us. It is our misfortune if we ignore it.
We may not understand the spiritual relationship between Sri Ramakrishna and Mother. Even though with our mundane eyes we can see their graceful, loving and unique relationship. Sri Ramakrishna had deep respect for Mother. He taught her many things
The corner stone of family life is the relationship between husband and wife. It is the foundation on which children build
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problems, anxieties and sorrows. Therefore they flocked to her in hundreds to get some peace, solace, some advice and guidance. She always tried to turn their minds towards God by impressing upon them the futility of finding joy and peace in the world. When householder devotees mentioned their suffering, Mother would console them and say, “There is no limit to sufferings in the life of the world. Look at me, what sort of life I am leading by the will of the Master! How much I am suffering because of my relatives!” Devotees seeing her distress would say, “Yes Mother, your condition gives us consolation and hope you yourself know the sufferings of the world; therefore we come to you seeking your compassion.”
both temporal and spiritual. For his mistakes he apologized to her without any reservation. He saluted the Mother after she had rubbed his feet with her hands. He was always alert and watchful lest he should even by mistake hurt her feelings and paid serious thought regarding her wishes. Mother, the embodiment of divine grace and love felt fulfilled by doing the little the Master wanted. There were times she could not get a glimpse of him as long as two months. Seeing this once a close devotee remarked, “Though they did not see each other for months together, how deep indeed was their love for each other.” To the Master she was Divine Mother herself and to her he was God himself. He was not husband or mere man to her. The worship of Sri Ramakrishna was first started by her in the small room of Nahabat. In them we find the highest ideal of married life.
Mother did not forbid people to marry nor prevent people from entering family life. Those who wanted to marry, Mother permitted them to marry and lead a good, virtuous householders’ life. Those who wanted to renounce she wholeheartedly blessed them and praised renunciation. She also gave sannyasa to some young people. Some were unwilling to marry and Mother asked them to remain unmarried. Whenever a young man came expressing his desire to renounce the world Mother enquired about his parents. When she learnt he had aged parents at
Mother had a very tender corner, deep compassion for family people. She knew their struggle, hardships and difficulties. It was not unknown to her because she herself had passed through these ordeals. She shared fully their sorrows and worries, fortunes and misfortunes. She rejoiced in their little joys and also shed tears in their grief. Mother was an oasis of peace and solace to the people who were scorched by the heat of worldly
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home she asked him to remain at home and serve his parents. She could understand the nature of every individual and according to that she advised them. The same formula cannot be applied to all. Each has to evolve according to his strength or weakness. She was the best judge of the human mind. Therefore, she was Guru to all. For monks she advised external renunciation and to householder internal renunciation. She advised householders to renounce mentally and that was enough for them. She said, “The mind is everything. It is in the mind alone one feels pure and impure, bound and free.”
She discouraged openly such habit. She herself led a very simple life with minimum things and advised others to be prudent in spending money. About extravagance she used to say, “Mother Lakshmi gets angry.” She did not pay much attention to money. But as soon it came to her hands she touched it to her head. It was to her goddess. Waste not, want not was her advice to all of us. There is now a new breed of experts who are called neuro economists. They take the help of neuro science and economics. Through brain scanning MRI they study why people want to spend more and why they want to live beyond their means. These experts counsel us how to spend our money wisely, how to save and how to reduce our wants. In this credit card age Mother’s example is very relevant.
Mother did not like luxury. She detested waste and extravagance. Once a devotee came to see her with plenty of fruits, vegetables and sweets at a considerable cost. At this Mother scolded him saying, “Why did you spend so much money? You have your wife and children. You should lay something for them.” The devotee felt sad. Mother read his mind and said, “What you have to consider, my son, is that if you put by something, there will be some provision for your family and the future. Besides you will be able to serve the holy persons. If you have nothing how will you give to others?” She did not like devotees bringing to her expensive offerings and gifts.
Mother many times expressed her sorrow seeing the struggles of householders. She said, “How many difficulties are there in a householder’s life! But in the midst of their busy lives, if anybody can find time to call on God, God is pleased with such people. They will get him quickly.” (The Mother’s birthday was celebrated on 8 December 2009)
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Universal Temple in Ponnampet
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estled amidst lush green valleys, evergreen forests and coffee, pepper and cardamom plantations in the Kodagu (Coorg) region of Karnataka state is the new Universal Temple of Sri Ramakrishna, a fulfillment of years of effort by the people there.
abroad. Of great significance was the participation of almost the entire population of the local town and surrouinding areas lending a festive atmosphere to the three-day celebrations that included cultural programmes. The completion of the temple, with its spacious prayer hall which can seat more than 300 devotees, will fulfil a long-felt need for the spiritual and devotional needs of the people of the region who have seen a steady improvement in the facilities offered by the Sri Ramakrishna
The consecration of the Temple by Swami Atmasthanandaji Majharaj, President of the Ramakrishna Math and Ramakrishna Mission, on 27 October 2009 was attended by a large number of monks, delegates and devotees from all over India and
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Puja
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Swami Atmasthanandaji with monks and devotees Sharadashrama since its humble inception n 1927.
attempt with beekeeping has now developed into a thriving Coorg Honey Producers’ Society.
It was in that year that Swami Nirmalananda was offered a piece of land by a devotee in Ponnamnpet. The Swami promptly accepted it and enthusiastic local devotees had a temple erected there in six months.The people have not looked back.
A small Homeopathy clinic opened in 1942 became a fullfledged hospital in 1958. It is now a 25-bed hospital equipped with sophisticated equipment such as ECG, Xray, Ultra Scan etc. It organizes medical camps for Eye, ENT, Cardiology etc with experts visiting from different parts of the country. Liberal assistance from public-spirited organizations such as the Infosys Foundation has
Apart from spiritual and devotional matters, the Ashrama had been involved in the overall development of the region. An
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helped this rapid development.
spiritual education classes.
On the educational front, the Vivekananda Balaka Sangh (Youth group) organized by the Ashrama helps education of the tribal and poor children. It provides an excellent array of books and conducts moral, cultural and
Swami Jagadatmanandaji, the President of the Centre since 2000, says the drive to improve the life of the people in and around Ponnampet would continue with full vigour. The Swami headed the Singapore centre before moving to Ponnampet.
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KG Report
Marching On N.Pusphavalli
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he growing importance of exposing our young children to a holistic development in pre-school days was stressed by Mr S. Iswaran, Senior Minister of State, Ministry of Trade and Industry and Ministry of Education.
17th Annual Graduation cum Concert of Ramakrishna Mission’s Sarada Kindergarten noted with satisfaction that Sarada was founded on the importance of developing each child holistically while giving it time to enjoy its childhood.
He said this is best achieved if preschools, besides developing them academically, also expose them to other critical areas of learning such as aesthetics and creative expression, environmental and social awareness and motor skills development.
There is much emphasis in Sarada, he said, on interactive learning approaches involving catering to the children’s interest areas and engaging all their senses with hands-on activities. But the success of any such education programme would depend on the teachers whom he
The Guest of Honour at the
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Mr Iswaran of the Ramakrishna Mission. “Teacher training and upgrading is high on our list of priorities. Regular in-house training programmes, teaching seminars and workshops are part of our continuous training and development plan,” he said.
described as “important group of people.” “That is why the Ministry of Education believes that it is crucial that we continue to upgrade our preschool teachers” through raising minimum requirements and encouraging them to attain higher qualifications. This is sought to be achieved through scholarships, teaching awards and conducting seminars and workshops.
The steady growth of Sarada was the result of continuous improvement in curriculum, pedagogy, qualifications and teacher training
The importance of teacher training was also underlined by Swami Muktirupananda, President
Swami Muktirupananda pointed out that this year Sarada received four types of awards from
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He appealed to parents to keep a link with Sarada through Tapas (Teachers and Parents Association of Sarada) even after their children move on.
the MOE, an acknowledgment of its efforts. They are: 1. One teacher was the finalist of MOE Best Teacher Award 2. Sarada was one of the finalists for MOE Learning Centre Award 3. Sarada was one of the finalists also for MOE Innovation Award 4. Three teachers received MOE Teaching Award for Bachelor in Early Child Education.
The positive environment, both speakers stressed, was very much evident in the performance of the concert in which all the 162 graduating children took part. The theme of the day’s performance was “Around the World in 90 minutes,” a tremendous improvement on the 80 days it took for Jules Verne.
Another key component of the success of Sarada was the strong home school partnership. In order to further enhance this, individual dialogue sessions were started with K2, K1 and Nursery parents in 2009.
The journey began in the West with a melody of songs from Europe and the United States. It
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Cooking Competition
Acrobatics
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moved with ease to the dense forests of Ayodhya in the Indian epic Ramayana. . The musical drama,set in Balinese dance style, depicted the kidnapping of Sita by Ravana, the resulting war led by Rama and her eventual release.
rolling time at this unique presentation. Mr Iswaran had referred somewhat nostalgically about his association with Sarada during its formative years and how Sarada’s offer of Tamil as a second language was appreciated by the Indian community. The Tamil orientation was enlivened when the children enacted the drama “Muthamil Vizha”, recapitulating the bold efforts of the late Mr K. Sarangapani in starting a Tamil newspaper and otherwise promoting the Tamil language in Singapore.
The favourite Singapore theme of food was not forgotten. Replicating the popular Japanese reality show The Iron Chef, the children staged a “Global Kitchen Competition” with chefs from China, Singapore, France and Mexico. Never mind who cooked up the winning dish, the audience had a
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THE RAMAYANA-15
Tearful Farewell N.Narandran
(Continued from last issue)
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ita listened to Rama’s words with disbelief, anger growing within her. It was inconceivable that Rama should leave her to enjoy the comforts of palace life while he wandered through the forests.
Bhramanas and astrologers had predicted that once during her lifetime she would have to live in a forest. Hence she was destined to accompany Rama. Sita proffered her total love and devotion to Rama and vowed to share all his misfortunes. She would never be a hindrance.
Sita explained to Rama that she understood well that everyone had to enjoy or suffer the punya committed in a previous birth, but as his wife she had a right to share the fate of her husband as the rules of dharma dictated that a wife’s role was always to be by her husband’s side. If she was compelled to stay behind she would prefer to die. Rama tried to convince her that life in the forest was one of great trials and tribulations. Wild creatures, the discomforts and the vagaries of nature would make life for a young and tender princess unbearable.
Rama was deeply moved by the pathetic pleadings of his wife and overcome by his love for her, he embraced her and acceded to her request to follow him. He then instructed Sita to distribute all her wealth and belongings to the Brahmins and her attendants, and feed the poor before departing for the forest. Meanwhile, Lakshmana who was waiting for Rama at the doorway had heard Rama’s decision to take Sita with him. He too then vowed to follow Rama, leading and clearing the way and serving Rama in every way. Failing to convince Lakshmana that his duty was to remain behind to take care of the king, Sumitra and Kausalya, Rama welcomed
Unconvinced and in tears, Sita countered that all the wild animals would flee in Rama’s presence and no one, not even Indra, would be bold enough to harm her. Furthermore, the
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Lakshmana to join him and Sita. Rama then told Lakshmana to fetch the two divine bows given by Varuna, the two unbreakable suits of armour and the inexhaustible quivers. After honouring Suganya, the son of Vasishtha, and his disciples, like Sita and Lakshmana, Rama gave away all his belongings to the Brahmins and his attendants. The three of them then set off for the palace to bid farewell to the king. In the streets and from the buildings, the citizens of Ayodhya watched with grief and anger as the trio proceeded on foot like ordinary beings. They wanted to desert Ayodhya and follow Rama to the forest but Rama ignored such talk.
when the king regained consciousness, Rama sought his blessings. The king pleaded with Rama not to leave immediately but to delay his departure by another day, but Rama had promised Kaikeyi that he would leave immediately and hence he could not satisfy his father’s one desire. Rama promised to return after 14 years and advised the king to end his grief. He told his father to summon Bharata immediately and fulfill the promise given to Kaikeyi. The king, wanting to make Rama’s stay in the forest a little more pleasant, then instructed Sumantra to get the commanders to get ready a convoy of elephants, horses, chariots, solders and carts laden with all the necessary stores to accompany Rama. Hearing this Kaikeyi fumed and accused the king of emptying the kingdom of all its riches and people before handing it over to Bharata. The king and the courtiers reacted angrily to these words. Rama then put an end to the recriminations by saying that he would not take anything unsuitable for life in the forest. He had relinquished his kingdom and would leave for the forest with nothing but bark garments, spades and baskets for forest life.
Upon reaching the palace, Rama requested Sumantra to announce their arrival to the king. Sumantra entered the king’s chamber only to find the miserable king lying outstretched on the floor, his face filled with anguish. Sumantra informed the king that Rama had come to get his blessings before departing for the forest. When Rama entered the king’s chambers with palms clasped, King Dasaratha rose and went fast towards Rama with arms outstretched to greet him, but collapsed unconscious to the ground. Rama and Lakshman rushed to their father’s side and
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Kaikleyi, glad to hear this, immediately produced bark garments for Rama and Lakshmana. Then Kaikeyi brought a bark garment for Sita, but not knowing how to wear it, Sita stood there bewildered. Rama draped it over her silk dress, a heart-breaking sight for the women of the king’s harem. Seeing this humiliation, the king fainted. Vasishtha was furious and accused Kaikeyi of unwomanliness. Sita was not required to go to the forest and therefore should not suffer such indignity. Her bark clothes should be discarded and instead she should be given gems and ornaments. The king who had now regained consciousness agreed too, but Sita had on her own free will chosen to follow Rama.
brought to the palace. The king and all his wives, in tears, stood ready to bid the three farewell. Kausalya embraced Sita and praised her for being the perfect wife who was prepared to stand by her husband’s side, both in good times and bad. Rama made circumambulation to Kausalya and his other mothers. The women were openly crying and their cries filled the hall and the palace. Lakshmana sought blessings from his mother. Then Rama, Sita and Lakshmana came to Dasaratha and made a pradakshina to him. Then they left the hall and ascended the chariot. As the horses pulled the chariot away, Rama, his eyes filled with tears, could hear nothing but the wailing of the king’s wives and the noise from the people.
The time now came for Rama to depart. Dasaratha instructed Sumantra to prepare his chariot with the best horses to take Rama, Sita and Lakshmana to the forest. Soon the chariot was
King Dasaratha stood leaning against the doorway, his sad eyes gazing in the direction of the chariot long after it disappeared from sight. (to be continued)
References: 1. Ramayana by Kamala Subramaniam 2. Ramayana by C. Rajagopalachari
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C
TEMPLE
PROGRAMMES & DISCOURSES
1.
Daily 6.00am 9.00am 7.00pm
2.
Ekadashi 6.15pm Vishnu Sahasranamam 7.00pm Arati followed by Rama-Nama Sankirtan
3.
Saturdays 5.00pm Bhajan, Cultural & Religious Classes for Children (Temple hall – I level) 6.00pm Discourse on “Guided Meditation and Spiritual talks” by Swami Satyalokananda (Library) 7.30pm Vedic Chanting & Bhajan Class (Temple)
4.
Sundays 9.30am Yoga Class (Sarada Hall) 11.00am Chanting & Cultural Class for Children (Temple hall – I level) 4.00pm Sanskrit Language Classes (Library) (a) Beginners, (b) for Advanced Students 5.00pm Discourse on “Svetasvatara Upanishad” by Swami Samachittananda (Temple hall – I level) 6.00pm Discourse on “Vishnu Sahasranama” by Swami Muktirupananda (Sarada Hall)
Mangalarati Puja Evening Arati & Bhajan
Discourses and classes are open to all Registration required for Yoga class
FESTIVAL CALENDAR January - March 2010 January 2010 1 06 10 17 19 26 30
Friday Wednesday Sunday Sunday Tuesday Tuesday Saturday
Kalpataru Day Birthday of Swami Vivekananda Ekadashi Birthday of Swami Brahmananda Birthday of Swami Trigunatitananda Ekadashi Birthday of Swami Adbhutananda
February 2010 09 12 16 25 28
Tuesday Friday Tuesday Thursday Sunday
Ekadashi Maha Shiva-Ratri Birthday of Bhagavan Sri Ramakrishna Ekadashi Birthday of Sri Chaitanya Deva
March 2010 04 11 24 26
Thursday Thursday Wednesday Friday
Birthday of Swami Yogananda Ekadashi Ramnavami Ekadashi