Issue No :72 Jan - Mar 2012
RAMAKRISHNA MISSION SINGAPORE
MICA(P)014/09/2011 ISSN0218-7183
State of Spiritual enlightenment or illumination. Nirvana releases humans from the cycle of birth, suffering, death and all forms of worldly bondage.
In this issue... With his article on Practical Vedanta, Dr Achuthan concludes his intensive six-part study on Swami Vivekananda’s wide-ranging contributions. In his scholarly summing-up, he forcefully projects Swamiji’s standpoint that the prime function of philosophy is to aid the aspirant in realizing his essential and inherent divine nature. He highlights Swamiji’s efforts to liberate philosophy from over-intellectualism and meaningless disputations so that it can help aspirants on the path of liberation. (p.3) William Page, our Bangkok-based contributor, takes a look at a less practised path in one’s spiritual quest. But contemplating pictures of one’s Ideal has always been part of the discipline prescribed by the Order. (p.10) Our Sarada Kindergarten celebrated its 19th Graduation Ceremony and Concert on 1 October. The Concert was a fine example of the dedicated efforts of the teachers and children over the last few months, while not neglecting the academic side. The Concert, hailed by all, was described by Guest of Honour Mdm Halimah Yacob as “one of the best I have witnessed.” (p.16) Now that Bharata has agreed to look after the Ayodhya affairs, Rama and Lakshmana go house-hunting in the forest that will shelter them for the next fourteen years, a sojourn that is to bring peace and protection for the several sages living in the forest under constant threat from the large number of asuras. (p.21) Edited and Published by Swami Muktirupananda, President, Ramakrishna Mission, 179 Bartley Road, Singapore 539784 Tel: 6288 9077 Fax: 6288 5798. email: office@ramakrishna.org.sg, Website: www.ramakrishna.org.sg Print Production: EAZI Printing Pte Ltd
Pearls of Wisdom Uddhava Gita
Translated by Swami Madhavananda Śrī bhagavān uvāca Vişayābhiniveśena nātmānam veda nāparam Vrkshajiviikayā jivan vyartham bhastreva ya-swasan Utpatyaiva hi kameşu prāneşu swajaneşu ca Asaktamanaso martyā ātmano’narthahetuşu Kāminah krpanā lubdhāh puşpeşu bhalabudhayah Agnimugdhā dhumatāntāh svam lokam na vidanti te The Lord said
Engrossed in sense objects, he knows neither himself nor the Supreme Self, but vainly lives a vegetative life and breathes but like a pair of bellows. Man are from their very birth attached to sense-objects, to things affecting their physical welfare, and to their relatives - all of which are but sources of danger to them. People hankering after desires, mean-spirited and avaricious, who mistatke flowers for fruits, are deluded by work performed with the help of fire, which but leads to the path of Smoke, - and never know the truth of their Self. (To be continued)
Uddhava Gita, XVI,22,24,27
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Editorial
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Fasting
eriodic fasting is an age-old practice supported not only by Hinduism but also by other faiths for the good of their followers. It is observed on special occasions as a religious rite or spiritual discipline. Fasting on certain special days is compulsory for all Hindus. In addition some Hindus fast one day every fortnight, called Ekadashi. Generally fasting is observed for the following reasons: 1) As a spiritual discipline. The whole period of fasting is spent in chanting God’s name, meditation, prayer and the study of scriptures. It is a purificatory process of body and mind. 2) It is also undertaken as an expiation for sins committed by one. As an act of deep repentance for their wrong doings people take a vow to fast to purify themselves. 3) To gain self-control, in other words, to achieve mastery of mind over flesh. During the period of fasting the restless mind and the sense organs become subdued. Fasting loosens the hold of the physical body and the senses on the mind. Body and mind are interconnected and Interdependent. 4) It has also a therapeutic value. The toxic substances in the body are thrown out. The body thus cleansed of harmful substances gets reinvigorated. In some indigenous medical systems fasting is used as a remedy to cure certain chronic diseases. The duration of abstention from food depends on the physical constitution and nature of work of a person. It is not blindly enforced on all. Fasting is a means and not an end. It is a means to move towards God by purifying oneself and controlling oneself. In Sanskrit it is called upavasa. Upa means near and vasa means to live. To live near or in the presence of God and remembering Him is the purpose of this observance and not just mechanically following the religious ritual. One need not think that occasionally abstaining from food is a religious superstition. On the contrary, thoughtless indulgence in overeating or stuffing oneself greedily with all sorts of food is neither rational nor a healthy habit. To teach us a little of self-restraint religion as well as medical science step in in order to put their seal of authority.
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Vivekananda-6
Swamiji and Practical Vedanta
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Dr P. Achuthan
reat spiritual masters like Sage Valmiki, VedaVyasa, Lord Buddha and Sri Sankara of by-gone days, and Sri Ramakrishna, Swami Vivekananda and Sri Ramana Maharshi in our own times truly belong to the whole world. Yet, we in India claim them as our own, which is as it should be. For, they are the strong pillars of the edifice of our religio-spiritual cultural heritage. It is only proper, then, that we remember them with the respect and reverence which is their due. However, it is found that Swami Vivekananda is singled out as the ideal and hero-figure of an ever-increasing number of people around the world. Nevertheless, not many are seen inclined to understand or accept Swamiji’s many-sided personality in toto. For instance, the Hindu nationalists accept him only as the Patriot Saint of India whereas the Socialists look upon him as the champion of the oppressed and the down-trodden.
as a thinker and philosopher like Sri Sankara. It fails or refuses to take into account the fact that he was the exponent of the Neo-Vedanta which he had formulated by himself from the life and teachings of Sri Ramakrishna Deva by way of a correction and continuation of the over-intellectualised traditional Vedanta. It will be of more than passing interest to know something of the philosophical elements novel to the Neo-Vedanta that he preached to the modern world. Philosophy deals with the creator, the created beings and creation, or more specifically, with God, man and the World, as well as the related theme of man’s bondage and his liberation. As an integral part of religion, philosophy aims at helping man in getting release from the painful process of birth and death. But often, it is found to create more heat than light, degenerating into interminable dialectical disputations and invariably ending in bitter quarrels and violent dissent. In Swamiji’s view, Philosophy is not dry debates or other exercises in
But what strikes one as strange is that the orthodox school of Vedantic scholars in India are unwilling to consider Swamiji
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intellectual futility, but that which helps man get an experiential understanding of the ultimate truth. It is not so much theories as their practical application to realise the goal of life which is the justification and fulfilment of any system of philosophy. So then, in Neo-Vedanta the emphasis is on practicality so much that Neo-Vedanta can also be called Practical Vedanta. Swamiji has given no value to the exhibition of scholarship and intellectualism. In fact, he has been at great pains to free Vedanta from the prison-house of its doctrinal technicalities and the peculiarities of its logic and semantics.
majority of the Sanskrit illiterates in India and indeed to the whole world. Swamiji even declared that that was his life’s work: “..to put the Hindu ideas into English and then make out of dry philosophy and intricate mythology and queer startling psychology a religion which shall be easy, simple, popular and at the same time meet the requirement of the highest minds—is a task only those can understand who have attempted it. The dry Advaita must become living - poetic - in everyday life; out of hopelessly intricate mythology must come concrete moral forms…. And all this must be put in a form so that a child may grasp it. That is my life’s work.” 1
For instance, Swamiji swept away from Vedanta a great deal of the technical and semantic cobwebs like vyavaharika (empirical) and paramarthika (absolute), anirvacaneeya (indeterminate), mithya-vada (illusionism), samuccay-vada (incompatibility between action and knowledge) and so on. He corrected the impression that the philosophy of Vedanta was abstract, obscure and incomprehensible and succeeded in convincing even those unfamiliar with our system of logic and method of enquiry that Vedanta was quite simple, clear and easy. Besides, he used the world language, English, instead of the elitist Sanskrit in order to make available the treasure-house of Vedantic knowledge to the vast
Perhaps, it was this virtue of simple and clear articulation of Vedantic ideas in Swamiji that prompted the school of orthodox scholars to deny him his rightful place as a great thinker and philosopher. Only those who are unwilling to struggle for self-realisation will entertain unnecessary doubts and idle curiosity. And Swamiji had all along discouraged such futile and flippant attitudes. For example, Swamiji unceremoniously brushed aside the pandit and his question about the cause of creation with this brusque answer, “The law of causation applies only
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to the World after creation, not to creation itself. Your question is irrational. Ask a rational question and I shall answer it.” The same question in another form was put by a devotee on another occasion and Swamiji’s answer was,
only of secondary importance and Swamiji accepts them as such. Similarly acceptable are the views of the dualists and qualified monists with regard to the nature of the individual soul (jeeva) and jagat (the universe) They are not contradictory but complimentary to each other as they are the experiences of the seekers of Truth at the different levels and stages of realisation. However, they are partial and incomplete compared to the experience of Advaita, of monism which includes and far exceeds those of the others, even as the footprint of the elephant more than includes those of the other animals of the forest. Advaita alone attempts to give a convincing and satisfying explanation of the nature of the three entities of jeeva and jagat and Iswara (the individual soul, the Universe and God).
“Ignorance,ignorance, ignorance. An honest Hindu will say, ‘I do not know.’ Nor do you have to know it. Try to reach God and you will be free from the sorrows of the World.” One is reminded of the words of Sri Krishna in The Gita : Ajnanen’avrtam jnanam tena muhyanti jantavah Anityam asukham lokam imam prapya bhajasva Mam 2 (Knowledge is enveloped by ignorance and therefore the beings suffer from delusion; since you have come to live in this transient world of sorrow, worship me with devotion).
No doubt Swamiji belongs to the Advaita School of philosophy – but with a difference. Now, it becomes evident on a closer scrutiny that the doctrine of illusionism (mithya-vada) of the Advaitin contradicts his own other theory of (anivacaneeya khyati) indeterminism. They cannot be easily reconciled because an entity cannot be described at once as true and false or existent and non-existent. Such a standpoint will be untenable in logic or philosophy. But then, the Advaitin has no better
In short, the end and aim of philosophy is God (Self) realisation. The prime concern of the Upanishads is the glory of the Self and how to realise it. No doubt, they contain colourful descriptions of creation: the universe comes out of Brahman like sparks from the blazing fire, like hair and nails growing from living person etc. But they are
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explanation to offer. This then is the predicament. To the Advaitin, Brahman or God alone is true and all else is false, untrue and nonexistent. The individual soul and the universe are pure illusions projected by Maya or nescience like the serpent-in-the rope, the mirage, dream or imagination. They can have no reality in any of the three tenses of time. This stance of the Advaitin, however, is open to objection.
the case by substituting the Upanishadic Brahma-Vada with his own questionable mayavada ! The war goes on !! Now Swamiji finds a way out of this philosophical checkmate by introducing what can be called atma-vada, the concept of Practical Vedanta. Its central idea is contained in Swamiji’s celebrated declaration, “Each soul is potentially divine. The goal is to manifest this divine within by controlling nature, external and internal…”3
If they are mere illusions, how come, that they are felt and experienced by one and all without exception? If they are illusory and nonexistent, who is to be liberated from what bondage? In that case, sacred texts, the preceptor and religious exercises will find no place in the scheme of life. To this, the Advaitin’s answer is that both Maya and its effects are indeterminable – neither real nor unreal. They are real at the empirical level but are unreal at the absolute and ultimate level. However, the Advaitin does not satisfy anyone with this sort of plausible ambiguity which fails to solve the philosophical problem in hand. His opponents point out with derisive delight that the Advaitin has only spoiled
It tells us that each one of us is essentially divine. However, it is also true that now, I find myself in the unenviable position of the little finite soul dogged by all its limitations and imperfections. It is a firm unshakeable fact borne out by my own experience which no Vedantic doctrine can question or deny. It is immaterial for me to know as to how I, the infinite and immutable Self, has become the finite soul caught in a state of perpetual flux. Whatever may be the cause of this downfall, Maya,
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ignorance or forgetfulness, theories and doctrines and endless debates on that issue cannot alter the fact that I am now the imperfect, finite soul subject to all kinds of mutations. The only thing of importance and urgency here is how to regain my true, divine nature. All else is trash, useless talk, says Swamiji. Wisdom lies in awakening the divinity inherent in each one of us when the phenomena of the world and the soul (jagat and jeeva) will be swept away, swallowed by our pure, perfect and infinite Self. This, in a nutshell, is Swamiji’s atmavada or Practical Vedanta.
when debates and discussions on them were to be carried on till the cows come home. This is so because finality is not intellectual but experiential. So, in order to reach the final solution Swamiji directs our attention, our sraddha, from interminable dialectical and semantic squabbles to selfrealisation by means of spiritual disciplines which is at once the fulfilment of philosophy and the final goal of human life. Varna or caste system is purely a social institution which has nothing to do with religion and spirituality. And yet tradition has it that only the Brahmins have the authority to learn and teach the Vedas. Similarly, spiritual instructions can be imparted only to those who have acquired the minimum pre-requisites called Sadhana-chatushtayam, the four-fold qualifications. Swamiji repudiates these privileges and prerogatives in toto as they have no scriptural sanction whatsoever. Their only support comes from the selfishness, intolerance and tyranny of priest craft. Such Upanishadic invitations as “Listen, O Children of Immortal Bliss inhabiting this world.”.. “The Self is to be seen to be heard, reflected and meditated
Here, Swamiji does not enunciate any new doctrine radically different from the soulSelf-identity-cum-difference (bheda-abheda). However, by the shift in emphasis from dry doctrinism to practicality, Swamiji sets Vedanta free from finite intellectual exercises and shows us the path to Self-realisation through selfeffort. By this, Swamiji is not evading the philosophical issue or side-tracking it with pragmatism. For, one cannot come to a final conclusion on issues like the identity-cumdifference of the soul, Self, or the cause of creation, even
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upon”; “That Self, that is to be known, realised” are meant clearly for all those who suffer from the grief and pain of worldliness and not for the favoured few, the elitists well-versed in Sanskrit and the scriptures. Swamiji has little or no patience with such ‘touch-me-not-ists’ and ‘frogs in the well’ passing muster for true Vedantins.
every soul, Arise awake and stop not till the goal is reached. Arise, awake! Awake from this hypnotism of weakness. None is really weak; the soul is infinite, omnipotent and omniscient. Stand up, assert yourself, proclaim the God within you, do not deny Him ! …. Teach yourselves, teach everyone his real nature, Call upon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come and everything that is excellent will come when this sleeping soul is roused to self-conscious activity.” 4
What Swamiji did was to broadcast the grand Upanishadic truths all over the world by using English, the world language, and thus inviting even the mlechhas (cultural drop-outs) and their true identity. It was Swamiji who made the spiritual wealth of India, so far shut up in books, Brahmin brains, forest retreats, and assembly of scholars, the priceless heritage common to the whole world. In keeping with the spirit of the universality of the Upanishadic benediction,
Similarly, Swamiji has rejected the theory of the incompatibility of action and knowledge by re-defining the terms, pravritti and nivritti (action and actionlessness). If one can look upon action as work done as worship to God, action and knowledge will become complimentary to each other. Similarly if pravritti can be understood to mean selfish action to fatten the body and appease the senses, and nivritti to signify withdrawal from such selfish actions in order to do spiritual exercises for self-realisation,
“May all be happy”, “May all the worlds be happy,” Swamiji freed Vedanta from the stranglehold of the orthodox priest craft and boldly declared in loud ringing tones --“Let us proclaim to
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total abstention from work as a condition to liberation will have no place in our life. If all life’s work were to be done in the spirit of worship to God, the idea of actionlessness equated with knowledge will have to be given up. Nor is work to be shunned even if it is possible and practical. Sister Nivedita, in her introduction to The complete works of Swami Vivekananda, pinpoints the distinct advantage Vedanta philosophy has gained by Swamiji’s infusion of practicality into it : “If the many and the One be indeed the same Reality, then it is not all modes of worship alone, but equally all modes of work, all modes of struggle, all modes of creation, which are paths of realisation. No distinction, henceforth, between sacred and secular. To labour is to pray. To conquer is to renounce. Life is itself religion….”5
Swamiji seeks to drive home the truth that when philosophy gets weighed down by overintellectualism, the result will be controversies and contradictions. When importance is attached to the practical application of Vedantic concepts for the realisation of the goal of life, contradictions will yield place to a vision of harmony. The apparent karma and jnana, God with and without form, feteshism and absolutism etc., will be resolved and overcome by the vision that they are complimentary to one another as representing the progressively ascending realms of spiritual experience. Swamiji’s standpoint is that the prime function of philosophy is to aid the seekers in realising their essential and inherent divine nature. It is certain that serious students of Vedanta will look upon Swamiji not only as the interpreter of Sri Ramakrishna’s teachings but also as the exponent of the philosophy of Neo-Vedanta lived by Him.
Reference Swami Vivekananda – His Life and Legacy by Swami Tapasyananda, Sri Ramakrishna Math, Chennai; 2002, Pages 182-196 1.Letters of Swami Vivekananda, P. 284 2.Gita V, 15; IX 33 3.Preface of Swamiji’s Raja-Yoga 4.Lectures, P105 5.The Complete Works , 11th Edition P XV (Concluded)
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Contemplating Sri Ramakrishna’s Picture
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William Page
evotees may be interested to learn of a spiritual practice which, so far as I know, is generally not taught in the Ramakrishna Movement. It’s so easy that it may not even qualify as a spiritual practice, much less a discipline. Unlike meditation, it requires no mental effort or concentration. Unlike japa, it does not require us to mentally enunciate words, or to keep track of the beads of the rosary or the digits of the fingers.
preferences as to which of Sri Ramakrishna’s pictures they like best. Most will favor the standard photograph that shows him sitting crosslegged in meditation. Some may favour the one that shows him standing, supported by Hriday, wearing a white kurta and dhoti at Keshab’s house, surrounded by Brahmo devotees; or a cropped version of that photo that shows only his smiling face. Others may favour the studio photo that shows him standing, wearing a dark coat and a dhoti, resting his right arm on a short pillar, his left hand curled in a mudra.
It consists simply of sitting quietly and looking at a picture of Sri Ramakrishna. Just sit there and watch that picture. Thoughts will arise. Let them come and go, but keep looking at that picture.
There are also paintings done by various artists. The best-known is the head-andshoulders one by the Austrian artist Frank Dvorak. There’s also a touched-up version
Which Picture to Look at? Devotees will vary in their
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of the head of that painting, in which the mouth is different, the lips softer and fuller. That was the first picture of Sri Ramakrishna I ever saw; it was on the dust cover of Swami Nikhilananda’s book Ramakrishna: Prophet of New India, which came out in 1957 or so. It used to be popular in Vedanta centres, but nowadays can hardly be found. Those who have contemplated it find it wonderfully inspiring.
from the original negatives have unusual power. There is a photo of Sri Ramakrishna in the seated posture at the Koalpara ashram that has so much power that you can feel it from a distance. It practically knocks your socks off. That photo was worshipped by Holy Mother, so it’s no wonder you can feel its power. But later prints, and even photos that have been doctored or retouched, and even paintings that idealize his appearance, can also have unusual power. Even poorly executed reproductions can have
Most recently, there has appeared a beautiful painting of Sri Ramakrishna’s face done by the late Swami Tadatmananda. The expression of the face, especially in the eyes, is wonderful. Devotees who contemplate it are bound to feel inspired. Some devotees will object that paintings of Sri Ramakrishna are not authentic reproductions of what he really looked like. His actual photos, they will claim, have more spiritual power, and early prints made from the original negatives have more power than later ones. Certainly they have more power than prints that have been “doctored” or touched up. This is not strictly true. It’s for sure that early prints made
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such power—especially when they have been worshipped for a long time by many devotees, or by advanced aspirants. It seems to be a wonderful fact that Sri Ramakrishna can manifest himself through all attempts to represent him, however crude or distorted the result may be. All that is necessary is the devotion and intent of the artist, and the devotion and ardent longing of the devotee.
fruits you shall know them,” Jesus says, and you can usually tell which it is by evaluating what he seems to be saying. Then you can examine the condition of your own mind. Is it in a pure condition that would be likely to receive deep insights, or one that would be more amenable to delusions? In this we have to use our heads. A general rule of thumb is to keep an open mind but a critical brain. The insights we receive in any kind of spiritual practice may be valuable, and may inspire us greatly. But it’s a good idea not to make too much of them or get too attached to them, for so long as we have a human mind and body, the possibility of delusion is always present.
In brief, Sri Ramakrishna manifests himself through all his pictures, so long as the heart is set on him. Insights or Delusions? Just looking at the photo of Sri Ramakrishna is a practice that can evoke some nice insights, and the longer you do it, the deeper they get. No matter where you do it, there’s just you and Sri Ramakrishna, sitting there looking at each other. Sometimes you may talk to him, and sometimes it will seem as if he’s talking back.
The Sitting Photo and the Smiling Photo Most devotees will probably want to contemplate Sri Ramakrishna’s sitting photo. This photo, I sometimes think, shows him in his jnana mode. His expression is solemn, and his body seems solid and immovable, like Mount Meru. We know that he was in samadhi when the photo was taken, so his look is indrawn. He seems to be squinting, but if so he is
Whether he really is talking back or not depends on whether you’ve really made contact or whether you’ve become delusional. Which is it? “By their
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squinting at the infinite Reality within. The lips are slightly open and unsmiling, but if you look at the photo long enough, a hint of a smile eventually seems to appear. The reader may scoff that this is because the viewer has bad eyesight, and so it may be; but if that’s the case, the viewer may very well thank God for his bad eyesight and pray that it may stay bad.
sattva, it is subject to the same laws of nature that all bodies are: it will suffer injuries, fall sick, get old, and eventually die. The test of an avatar is not that he should have a perfect body, but that he should be able to transcend his body despite its limitations. A Supplement, Not a Substitute Some readers may object that we have been taught to meditate on Sri Ramakrishna on the lotus of the heart within. Contemplating his picture puts him outside us instead of inside us. This is true, but actually he’s in both places. Meditation reminds us that he is within, and contemplating his picture reminds us that he is also without. I am not suggesting such contemplation as a substitute for meditation, but as a supplement. It may be especially helpful for beginners from the Western dualistic traditions who have been taught from an early age that God is outside us. If they have
The photo of Sri Ramakrishna’s smiling face at Keshab’s house shows his bhakti mode. No painting that I have ever seen can reproduce that elusive smile. We are told that, at the culmination of his vision of Sita, the goddess told him, “I bequeath to you my smile.” Viewing this photo, we can easily believe it. It looks as if one of his front teeth has been chipped. This reminds us that an avatar need not be physically perfect. Even though his body may be made of pure
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difficulty dealing with the idea that he is also within, they may want to start by contemplating him outside, and then slowly draw him within.
for a minimum of half an hour. Eventually you’ll feel rested and strengthened. Contemplating the picture may naturally segue into prayer, or into japa and meditation.
Contemplating Sri Ramakrishna’s picture can be useful for those whose meditation has become dry. Meditation isn’t working at the moment? Japa isn’t working? Even prayer leaves you feeling bored and listless? Then just sit there and look at that picture. Do it
Variety is the spice of spiritual life as well as secular life, and Sri Ramakrishna’s life shows us that he was no Johnny One-Note. Contemplating his picture is one of the variations that can inspire us and help keep us going.
given explicit directions on this topic. The Master’s spiritual son and the first President of the Order had this advice:
Editor’s Note: The practice of contemplating the picture of one’s Ishta Devata is not “taught” at our centres, though it had merited considerable attention from the early days.
“If in the early stages of Japa, the mind does not remain steady, open your eyes and do the Japa looking at the Ishta Devata in front of you. Fix your eyes on that picture and pour forth your prayers and hymns. In this way, your mind will slowly become steady. Then begin your Japa. If you perform Japa in this way, you will find that your mind does not remain so unsteady as before. After that you can try to practise Japa closing your eyes. In that case, you will not find it so difficult. If you continue this for five or six
Sri Ramakrishna would tell a devotee if he closed his eyes while repeating his mantra inside the Kali Temple, “What are you doing? You are seated here in front of the living Mother. See her to your heart’s content…Suppose you have gone home to visit your mother. Would you sit before her with closed eyes and repeat her name?” (The Gospel) Swami Brahmananda had
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months, you will realize that Japa has more or less become natural.
very much to steady the mind during Japa and Dhyana.” (From Spiritual Precepts of Swami Brahmananda by P. Seshadri Iyer, Swami Brahmananda as We Saw Him, pub. by Sri Ramakrishna Math, Chennai )
“At the time of Japa, you have first to get a mental picture of your Ishta Devata. If you are not able to get the image in your mind, look steadily and steadfastly at the external picture or representation of your Ishta Devata and pour forth your prayers, hymns and Stotras. It would not do to merely repeat the Mantra. You should meditate on the meaning and also fix your mind on the Ishta Devata.
And from the Holy Mother: Disciple: Does the Master really live in the picture? Mother: Of course, he does. The body and the shadow are the same. And what is his picture but a shadow? Disciple: Does he live in all the pictures? Mother: Yes. If you pray to him constantly before his picture, then he manifests himself through that picture. The place where the picture is kept becomes a shrine. Suppose a man worships the Master there (pointing to a plot of land north of the Udbodhan), then the place is associated with his presence. (Gospel of the Holy Mother, p. 100) Disciple: I cannot concentrate my mind in meditation at all. Mother: It does not matter much. It will be enough if you look at the picture of the Master. (Gospel of the Holy Mother, p.164)
“In the beginning, the mind would not remain steady in the contemplation of the Ishta Devata; so some easy means should be taken up to steady the mind. For example, you may think that the Ishta Devata, all-luminous, is graciously looking at you and hearing your prayers. Think that the Ishta Devata is very close to you. Always think that the Ishta Devata is with you at all times, and is listening to all that you say. If such a thought is strongly cultivated, you will not find it very difficult to make the mind steady and concentrated. Whenever you get any spare time during the day, devote it to the thought of the Ishta Devata constantly. That will help
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Talent Galore
Mdm Halimah Yacob being received by Swami Muktirupananda, Swami Satyalokananda, Manager of Sarada KG, Mr. Giridhar Nayak , President of TAPAS, a graduand Greshma Kota
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So when the curtain parted on 1 October, the Sarada Choir presented two songs, one in Hindi that calls for unity in diversity, and the other in English “We shall overcome,� which set the mood for the afternoon function at which Mdm (Che) Halimah Yacob, Minister of State for the Ministry of Community Development, Youth and Sports, was the guest of honour.
atching kindergarten children sparkle at their graduation ceremony, one might be tempted to speculate whether it is more play than studies. Far from it. Play is only a part of the modern concept of allround development of our children from the very young so that opportunity is open to all, or very nearly all. So it may be termed as the icing on the cake, the icing enhancing the ten months of hard work for the teachers and their charges.
A display of Wu Shu martial arts, which instill in children dexterity and co-ordination
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and is also an excellent medium for team-wok, discipline and self-control, followed.
might face a lot of challenges in life and will have to develop quick thinking, flexible tactics and self-confidence to outsmart possible adversaries. It is the story of a small but smart mouse constantly confronted by bigger opponents who see the mouse as their next meal. But the mouse tells the foxes, owls, snakes and other predators that it is on its way to see friend Gruffalo whom it describes as a deadly animal
Sarada, one of the few KGs that offered Tamil as a second language when it started some 20 years ago, continued the tradition of offering a Tamil item. This year it was “Feast for the Mind” centred on a king’s search for some wise men to help him with the administration. Their qualifica-
tions were tested in a tough questionnaire. Obviously elections came much later.
with poisonous wart, sharp claws and terrible tusks – a description that scares away the wooers. But as the proud mouse thought it had scared away all enemies, it looked back – and lo, the real Gruffalo was there eyeing it voraciously. Oh, no,
From Tamil drama to English drama. And the story selected was Gruffalo, based on Julia Donaldson’s work. This is an apt one for children who
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it said to itself. Summoning all the wit and courage it could, it presented the former suitors such as snakes, owls and others and scared off the Gruffalo.
through a dance harmoniously blending the five elements. After watching the two-hour performance. Swami Muktirupananda, President of the Ramakrishna Mission, gave the audience an over-view of the achievements of the institution. Referring to the academic side, he listed the following achievements for the year 2010-11:
Ancient Indian wisdom has it that planets, animals, rocks, fauna and even humans (and our thoughts) are composed of the five elements – earth, fire, sky, water and air. Every particle of creation is made of these building blocks. Without any one of the five elements, the universe would cease to exist. But when the five elements are in balance, we are able to function at our highest level as human beings. This valuable teaching was presented
Distinction award for Innovation Merit Award for Best Practice Award for Learning Centres Merit Award for Outstanding Kindergarten Teacher
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These were awarded by the Ministry of Education- Association of Early Childhood Educators - Singapore.
fund. This year’s family day, organized by TAPAS – Teachers and Parents Association of Sarada - was held on 28 May. It was encouraging to see many past students now in primary, secondary and tertiary institutions joining the big family. From the day’s collection a cheque for $10,000 was presented to the Society for the Physically Disabled (SPD)
He noted that Sarada was the only kindergarten to receive awards in all three categories. It has put in its application for the current year, results of which are expected soon.* In April Sarada was awarded the SPARK Certificate of Achievement – one of three KGs to be awarded this honour. For information, 52 of the 1300KGs and Childcare centres in Singapore have so far received this certificate. SPARK is the Singapore Preschool Accreditation Framework.
Obviously impressed with the show the children had put up, Guest of Honour Mdm Halimah Yacob said, “I have been to many many kindergarten performances, and this is one of the best.” She said it was a testimony to the good work of Sarada KG that “it produces students of such calibre. These children will have absolutely no difficulty adjusting to our primary school system.”
Subsequently, the Association of Early Childhood Educators (Singapore) invited our Principal and teachers to share their SPARK learning journey. They have conducted three sessions.
Mdm Halimah, who is Minister of State for Ministry of Community Development, Youth and Sports, stressed the growing importance of pre-school education in Singapore. “The government puts a lot of emphasis on kindergarten education because we understand the importance of the preschool years in laying the foundation
On the humanitarian side, our children were moved by the suffering of the Japanese people from the Tsunami. After following the developments, the children and parents collected a sum of $11,733 which was presented to the relevant relief
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for the children’s growth and development.” In this context, she added, “Sarada is an example of a kindergarten that has grown from strength to strength.”
Swami Muktirupananda then presented long service awards to: 1.Mrs Alice Maria Winata – 10 years service, now VicePrincipal 2.Mrs V. Archanaa – a Teacher for 10 years 3.Mrs Pandiyaraja Ramathilagam – Tamil teacher for 10 years 4.Mrs Liew Siew Giek – Computer Teacher for 10 years 5.Ms Pushpa – now Principal, total service 15 years
She also praised the efforts of Sarada Teachers in the allround development of the children. “Preschool is not just a job, but for many it is a passion and a commitment. It is not easy to work as a preschool teacher if you do not love children and take no interest in their development.”
* Sarada KG bagged the following awards for 2011 : 1. Innovation - Merit 2. Outstanding Teacher - Distinction 3. Best Practicse - Distinction
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The Ramayana - 22
In Search of a suitable abode
A
N.Narandran (Continued from last issue)
fter Bharata’s departure, the atmosphere at Rama’s ashrama at Chitrakoota was sombre and replete with unhappy memories. Compounding this was an exodus of the rishis living in the several hermitages in Chitrakoota because of the constant harassment by the fierce, cruel and bloodthirsty rakshasas (demons) who roamed the forest. They were led by Khara, the brother of Ravana the emperor of the rakshasas. Rama thus decided to leave Chitrakoota and seek a more suitable place to reside at.
ashrama, the next morning they sought advice from the rishis about where to go and entered the Dandaka forest. Soon they came upon a spot where some rishis lived in complete harmony with nature in all its glory. After spending the night there, they proceeded deeper into the forest which gradually appeared more inhospitable. They proceeded cautiously. Suddenly, they heard a deafening, blood-curdling roar and before them appeared a gargantuan creature dressed in tiger skin and holding a trident skewered with the flesh of several recently slain animals. In a split second, the rakshasa lunged forward and seized Sita. Holding her firmly, he shouted at the princes, demanding to know who the two men dressed as rishis were. When Rama answered that they were princes of the Ikshvaku race and had come to settle in the forest, the rakshasa thundered, “ I am a rakshasa and I am Viradha, the son of Jaya.” He boasted,” Brahma has granted me a boon. I am immune to the weapons which
Rama, Sita and Lakshmana decided to go to the ashrama of the rishi Arti to seek advice on where they should establish themselves. They were warmly welcomed and Arti’s wife, the saintly Anasuya, taking an instant liking for Sita, blessed her and presented her clothes, garlands, ornaments and perfumes. These gifts from Anasuya, the embodiment of womanly virtues, added beauty and strength to Sita. After spending the night at the
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may be used against me. I cannot be killed by any of them.” Rama, incensed by Viradha’s arrogance fired a volley of golden tipped arrows at
As the exhausted Viradha lay on the ground, Rama placed his foot on Viradha’s neck to prevent him from getting up. This act instantly brought a
his chest. They pierced his chest, drew blood and fell to the ground. Enraged, Viradha dropped Sita and rushed at Rama and Lakshmana with his trident. The princes rained arrows at him but Viradha only laughed and shook off the arrows that pierced him. Then Rama and Lakshmana, with two arrows, broke his spear. Viradha then grabbed both the princes, placed them on his shoulders and raced off into the forest. Seeing this, Sita wailed in desperation. Rama and Lakshmana, aware that weapons could not kill Viradha, fought him from where they were perched. They tore off his arms and flung them to the ground. Then they wrestled him to the ground and grievously hurt him but could not kill him.
change in Viradha who said, “Lord of lords, I now know who you are. You are Rama, the son of Kausalya. I am not a rakshasa but a gandharva named Tumburu. My lord Kubera had cursed me to assume this form. If you somehow kill me, I shall recover my original form and go to heaven.” Rama and Lakshmana strangled him to death and buried him in a pit. Viradha then left his rakshasa’s body and returned to heaven as a gandharva. The princes returned to where Sita was waiting and the three of them proceeded to the ashrama of the great sage Sharabhanga. After travelling a long distance, they reached the vicinity of Sharabhanga’s asharama. From a distance
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forest came to Rama to seek his protection from the atrocities of the rakshasas. Rama reassured them that he would serve them and destroy all the rakshasas. Rama, Sita and Lakshmana then proceeded to the ashrama of Sutheekshna, in dense forest. Entering the ashrama, Rama introduced himself to the sage, saying he had come to pay his respects and to get the sage’s blessings. Sage Sutheekshna embraced Rama then offered all his accumulated merits to Rama. He suggested that Rama should stay at his ashrama which was a good place if not for the evil beasts that harassed the rishis.
Rama saw a chariot and Indra, the lord of the heavens emerging from the ashrama. Indra hurried to his chariot and disappeared. Then Rama, Sita and Lakshmana entered the ashrama and was warmly received by Sharabhanga who told them that Indra had come to take him to Brahmaloka. Sharabhanga had refused to go to Brahmaloka and wanted to pass all the merit he had accumulated from his penances to Rama. Rama replied that he should earn his own merits and sought advice on a suitable place in the forest for the three of them to dwell. Sharabhanga smiled and being aware of Rama’s avataar, told him to go to the ashrama of Sutheekshna who would suggest a suitable place. Saying that, Sharabhanga lit a fire, entered it and rose to Brahmaloka.
That night they stayed at the sage’s ashrama. The next morning they took leave of Sutheekshna. They planned to visit the ashramas of all the rishis that lived in the Dandaka forest and get acquainted with them.
When the news of Viradha’s death spread, rishis from the
(To be continued)
References: 1.Ramayana by Kamala Subramaniam 2. Ramayana by C. Rajagopalachari
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News from Abroad 1. South Africa
During the months of September-October. the Ramakrishna Centre of South Africa donated two newly built Skills Development Centres for the benefit of the local population. The first centre was handed over to the Abalindi Welfare Society, Inanda, Durban. The project encompasses fully fitted divisions of sewing/upholstery, metal-work, block-making and printing. The second centre was handed over to a high school in Kwa Mashu, a large African township in the suburbs of Durban. This block comprises Consumer Studies Room, Hospitality Studies Room, a Library that can house 12,000 books, Physical Science Laboratory. offices and ancillary facilities. An official of the Education Department, Mrs D.Brown and the Principal Mr P.B.V. Shezi, profoundly thanked the Mission for its contribution. The two projects cost more than SA rands 4 million (S$660,000).
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2. Monk wins prestigious award A monk of the Ramakrishna Order has been awarded the prestigious Shanti Swarup Bhatnagar Prize for the year 2011 for his “outstanding contributions” in the area of mathematical sciences. Swami Vidyanathananda, who is attached to the fledgling Vivekananda University in Belur near Kolkatta received the award for his work in the field of Pure Mathematics. The highest Science award in India, given to scientists below 45, is named after the founder-Director of the Council of Scientific and Industrial Research (CSIR). In a communication to the Swami, the CSIR Director-General said: “It is a rare distinction conferred upon scientists who have demonstrated exceptional potential in science and technology. The award derives its value from the rich legacy of those who won this award before and added enormous value to Indian science. I am certain that this recognition would encourage you and your group to scale new heights in the years to come. Now, the nation will look upon you with high expectation.”
We Wish You a Very Happy, Peaceful & Contented New Year 2012 President Ramakrishna Mission Singapore
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April 2012 01 Sunday Ramanavami 03 Tuesday Ekadashi
04 Sunday Ekadashi 08 Thursday Birthday of Sri Chaitanya Deva 11 Sunday Birthday of Swami Yogananda 18 Sunday Ekadashi
March 2012
February 2012 03 Friday Ekadashi 07 Tuesday Birthday of Swami Adbhutananda 17 Friday Ekadashi 20 Monday Maha Shiva-Ratri 23 Thursday Birthday of Sri Ramakrishna
January 2012 01 Sunday Kalpataru Day 05 Thursday Ekadashi 08 Sunday Birthday of Swami Turiyananda 15 Sunday Birthday of Swami Vivekananda 19 Thursday Ekadashi 25 Wednesday Birthday of Swami Brahmananda 27 Friday Birthday of Swami Trigunatitananda
FESTIVAL CALENDER (Jan-Apr 2012)
Saturdays 5.00pm Religious-Bhajan & Cultural Classes For Children (Temple hall – I level) 6.00pm Discourse on “Talks on Vedanta” by Swami Satyalokananda (Library) 7.30pm Vedic Chanting & Bhajan Class (Temple) Sundays 9.30am Yoga Class (Sarada Hall) 4.00pm Sanskrit Language Classes (Library) 5.00pm Discourse on “Svetasvatara Upanishad” by Swami Samachittananda (Temple hall – I level) 6.00pm Discourse on “Vishnu Sahasranama” by Swami Muktirupananda (Sarada Hall)
DISCOURSES and CLASSES
Vishnu Sahasranamam Arati followed by Rama-Nama Sankirtanam
Mangalarati Puja Evening Arati & Bhajan
TEMPLE PROGRAMME
6.00am 9.00am 7.00pm Ekadashi 6.15pm 7.00pm
Daily