Issue No :74 Jul- Sep 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... More than a hundred years ago Swami Vivekananda made an impassionate plea to smoothen the friction between various faiths when he addressed the Parliament of Religions in Chicago in 1893. The Swami’s call was made on the basis of the the teachings and advice of his Master, Sri Ramakrishna who found truth in different religions and conflicting sects. How Sri Ramakrishna filtered this truth is explained in Swami Muktirupananda’s article on Multi-sided Teacher. (p.3) To supplement our series on The Ramayana, we bring you an in-depth study on the Sundara Kanda by Mr R. Jeyasekar, who writes for this magazine from Malaysia. He explains how this chapter is aptly named “Sundara” (Beautiful) (p.11) The Ramayana serial itself is on page 19. Ravana seems bent on capturing Sita. Though he initially accepted Maricha’s advice against such a misadventure, goaded by Soorpanakha’s harsh words at her humiliation, he decides to go ahead with the plan. Ever seen or heard of the Gramophone? Experience the thrill of the cream of European intelligentsia who were the first to see and hear the German scholar Max Müller kick off Edison’s new invention with Sanskrit hymns from The Rig Veda.(p.21) As part of the world-wide celebrations marking Swami Vivekananda’s 150th Birth anniversary, we bring you a short report on Paris honouring the world teacher (p. 23)
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 Iṣteha devatā yajnair gatvā ramsyamahe divi Tasyānta iha bhuyāsma mahāśālā mahākulāh Evam puṣpitayā vācā vyākṣiptamanasām nrinam Maninācādistabdhānām madvārtāpi na rochate Vedā brahmātmaviṣayāstrikāndaviṣyā ime Parokṣavādā rṣayah pārokṣam mama ca priyam The Lord said (They think:) Worshipping the gods here through sacrifices we shall go to heaven and enjoy there, at the end of which we shall (again) be born in noble families with large mansions. These men, who with their minds thus upset by the flowery statements in the scriptures, are vain and exceedingly greedy, never like even a reference to Me. The Vedas comprising three sections (dealing respectively with ceremonials, Brahman and the gods) really deal with the identity of Jiva and Brahman. But the Mantras are indirect in their import, and this indirectness I like. (To be continued)
Uddhava Gita, XVI, 28, 33-35
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Editorial
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Work and Result
here is a startling statement in the Gita (2 - 47) which says, “Do your work wholeheartedly and do not trouble yourself with its result.” This creates a doubt in the minds of people. How can we work without looking for outcome? Does it not take away all our enthusiasm, interest and motive to work? Anticipating result is the common trait of people. Is it possible to work unduly concerning oneself with a result? We may cite the following reasons to support the Gita’s advice. 1) Every action brings some negative or positive result. The result does not depend solely on a single cause but on many other unpredictable factors. Human effort is one of the factors and not everything. That is why people get disappointed when they do not see expected result or success. Outcome is not in human hands whereas the effort is. Anticipating a definite outcome ends in frustration and despair. 2) When we anticipate an outcome before we begin work, worry, anxiety and fear start assailing us whether we will succeed or not. This nagging doubt drains energy, disturbs concentration and in turn affects performance. A disturbed mind cannot do any work properly. The totally relaxed mind, free from anxious thoughts does its best. Work is more important than its result. The means determine the end. 3) When we love work we are not concerned with anything else. Doing itself is self-fulfilling and delightful. To a mother looking after her baby is neither a duty nor a burden. She feels contented and happy to do it. Work is neither big nor small. What matters is how one performs it. When little works are done with full attention and care it is not difficult to do big tasks diligently. 4) The Thehuman humanego egoisisvery verynarrow narrowand andshort-sighted. short-sighted. ItItisisexcessively excessively concerned with its success concerned with success and failure failure and seldom thinks of wellwellbeing of others. others. When one one works works for forcollective collective welfare welfare one ignores ignores his gains or losses, losses, success or failure failure or selfish selfish motives motives and devotes devotes himself himself to work. It opens opens the the doors doors to to higher higher human human evolution. evolution. 5) Even if the outcome is not satisfactory, it is not the end of the world nor does it make one’s life worthless. There will be many more opportunities, many more chances.
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Multi-sided Teacher Swami Muktirupananda
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od is described as ‘Sarvato mukhah’ – He has faces in all directions. It means He is all-knowing and all-seeing. Divine Mother is also called ‘Viswato mukhihi’. God is the Self of all beings and works through them, in other words, He is all pervasive. This is philosophical interpretation of the word and there is also another explanation by dvaitins, the followers of the path of devotion. They say God has countless faces and each face is turned towards every single devotee. Whether one is a novice or advanced in spiritual life everyone receives his love and care. They further insist, ‘Anen eva grihah na anyen iti niyamam nirdhuya tesham kenapi vyajen supraveshwanat’. The meaning is, only this path leads to Him and no other path, such dogmatic assertion God ignores, He allows everyone to reach Him in their own way. Everyone can think of Him and worship Him in any form as they feel and come to Him. There is no single path or method. God reaches out to all his devotees impartially wherever they are and whatever their mode of worship or way of remembering Him. This statement tries to drive home the idea that externals do not matter much,
what is essential is internal longing and devotion. To illustrate it there is a touching story about an uncivilized, crude hunter called Kannappan. Shankaracharya also mentions this story in his book Shivananda Lahari. The story might be true or might not be. But it brings home the cardinal point that love for and devotion to God are more important and not the external observances. This hunter Kannappan once found a Shivalinga in the forest and became a devotee of Shiva. As he was totally ignorant of ritualistic worship he did it in his own peculiar way. How to bathe the Shivalinga? As he had no vessel he would go to a stream fill his mouth with water and come back and pour it on Shiva. That was Shiva’s sacred bath, abhisheka. Before offering wild fruits and chunks of meat he would take a bite of everything, to see whether they were good. That was his offering, naivedya. One day God wanted to test his depth of devotion. When the hunter came to worship Shiva he saw blood trickling from one eye of the Linga. Without hesitation he plucked his own eye and fixed on it. The blood stopped.
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The hunter was happy. Presently he noticed blood oozing from another eye. He was ready to pull out his another eye. He knew with the loss of two eyes he would be sightless, so he marked the place before hand with his foot wear. Then he pulled out his another eye. Shiva was highly pleased with Kannappan’s devotion and restored his eye sight.
stone, whoever received his divine touch were transformed into gold. Sri Ramakrishna was a great synthesizer, a religious genius who found truth in all conflicting sects and diverse religions. It was not by intellectual analysis but by his irrefutable personal experience. Therefore whenever he defended any sect and its followers from criticism his words rang with authority. He showed to others the lofty purpose and good qualities behind seemingly some queer spiritual practices and strange philosophy. Each sect thought others were peculiar and misguided but not so Sri Ramakrishna. He could go into the heart of the matter of every sect, plumb its depths and find out the need for its existence. Therefore variety of spiritual seekers who belonged to dissimilar schools like dvaita, advaita, bhakti, jnana, karma, tantra, yoga and also agnostics and atheists flocked to him for his unfailing guidance. So also followers of other religions besides Hinduism sought his help. Rabindranath Tagore while paying his tribute to the Master wrote, ”Diverse streams of spiritual disciplines practised by different seekers have mingled in your meditation.”
God’s compassion and grace flow to all devotees irrespective of their diversity of worship and stage of understanding. We find the truth of this statement in Sri Ramakrishna’s life. He said, “Why should I play only one note on the flute? I will play different melodies through the flute’s seven holes.” His mastery over the vast range of spiritual practices and experiences is astounding and unheard of. In spiritual field there was nothing new or unfamiliar to him, he knew every inch of the spiritual life of humankind. In the words of Romain Rolland, “I am bringing to Europe… a new message of the Soul, the symphony of India, bearing the name of Ramakrishna… This symphony … is built up of a hundred different musical elements.” (R.R. , The Life of Ramakrishna, page -12). Therefore from his lips never came a single word of condemnation or criticism against anyone’s faith or belittling anyone’s practice however crude it might have been. He was like a philosopher’s
Many people have prejudice against idol worship. They think it is lower stage in religious life and only intellectually imma-
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ture people hold onto it. During Sri Ramakrishna’s time this view was predominant in educated young people who made fun of image-worship. The Master had to give sledge-hammer blow to this narrow view born out of one’s ignorance. He himself had been a worshipper of Mother’s image and knew fully well the significance of it. When Mahendranath Gupta, the compiler of The Gospel of Sri Ramakrishna, met the Master, the latter asked him whether he believed in God with form or without form. ‘M’ was puzzled and thought how could God be both at the same time with form and formless. If he was with form then how could he be without form? Wondering thus ‘M’ replied that he liked to believe in God without form. Hearing this the Master said, ”Very good. It is enough to have faith in either aspect of God. You believe in God without form; that is quite all right. But never for a moment think that your faith alone is true and every other is false. Remember that God with form is just as true as God without form. But hold fast to your own conviction” (Gospel, page 80).
remember God and not clay or stone. Sri Ramakrishna in an irritated tone said, “Suppose there is an error in worshipping the clay image; does not God know that through it He alone is being invoked? He will be pleased with that very worship….. Even if the image is made of clay, there is need for that sort of worship. God Himself has provided different forms of worship. He who is the Lord of the universe has arranged all these forms to suit different men in different stages of knowledge.” (Gospel, page 81). Images are symbols of God. Through such visible symbols, a relationship with invisible God is established. Image reminds a devotee of God’s presence, fills his mind with divinity and awakens his spiritual feelings. He worships and prays not to metal or stone but to his dear deity. When he sees the presence of God he does not see metal, or stone or clay. We see one thing at a time. If we see stone we don’t see God, if we see God we don’t see other things. In this connection Sri Ramakrishna remarked, “An imitation custard-apple reminds one of the real fruit.”
M was not convinced and doubts still lingered in his mind. Worship of image of clay or stone was an enigma to him. So he said to the Master that people should be made to understand that clay or stone image was not God and while worshipping it they must
Though Sri Ramakrishna went far far beyond the stage of image-worship he did not undermine its necessity nor slight it throughout his life. He once told devotees while he was in Brinda-
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van he went into Samadhi at the sight of the image of Banku Vihari (Krishna). Many examples in his life show what deep devotion and reverence he had for the images of God. A wandering monk Jatadhari came to Dakshineswar. He was a devotee of Lord Rama and always carried with him a brass image of Ramalala – boy Rama. Jatadhari was deeply devoted to this image and used to worship it with his whole heart. The moment Sri Ramakrishna saw this monk, he knew he was no ordinary devotee. Jatadhari in fact had the vision of boy Rama, the image became living Rama. The Master immediately took great interest in the monk and would sit with him hours in watching the play of boy Rama. As the days passed Ramalala loved Sri Ramakrishna more and more and spent most of the time with him. The boy would run everywhere plucking flowers or splashing or swimming in Ganga or run in the hot Sun. When he was too naughty Sri Ramakrishna would give him a couple of slaps and later would feel sad and take him on his lap and comfort him. Jatadhari became convinced that his God Rama was always with him and he could see him whenever he desired. So he gave the image to Sri Ramakrishna and left Dakshineswar.
to child Krishna. She lived in a little room located in a corner of Krishna temple. She worshipped Krishna and did some service in the temple. Day and night she repeated the name of Krishna and meditated on him for many years. Later she came to know the Master and drawn by his irresistible divine pull started visiting him frequently. One morning after finishing her meditation in her tiny room she was astonished to find Sri Ramakrishna sitting to her left side with a smile. She tried to catch him by the hand. As she did so the form of the Master disappeared and child Krishna appeared in his place and crawled towards her demanding food. The child sat on her lap, jumped on her shoulder and snatched her rosary. Aghoremani was in ecstasy. She carried child Krishna in her arms to Dakshineswar. After a few months her visions became less and less. She identified her Krishna with the Master. This is called Vatsalya attitude -- looking upon God as one’s own child. Bhakti yoga tells of five kinds of loving relationship a devotee can have with God: Shanta- serene, dasya – servant, vatsalya – child, sakhya – friend, madhura – lover. Sri Ramakrishna had achieved perfection in all these attitudes therefore he could lead devotees to reach their goal. We know Bhairavi, a wandering nun, came in search of Sri Ramakrishna to Dakshineswar
Another example is of Aghoremani or Gopal’s mother. She was a poor widow devoted
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in order to train him in Tantra. The Master became the disciple of Bhairavi. She made him practise for two years the main disciplines of Tantras. Tantra is a distinct spiritual tradition of Hinduism and is usually practised under the guidance of a guru. Tantrics are the worshippers of Shiva and Shakti. In course of time Tantric sad-
discipline. He restored once again in this age the fading credibility of ancient Tantras and showed it was also a way, though difficult, to God-realization. Although Bhairavi was a well-advanced yogini, she did not achieve full realization of the non-dual Brahman or formless aspect of God.
hana, which requires tremendous self-control, in the hands of weak persons degenerated and came under severe criticism. People were skeptical and suspicious about this mode of practice. The Master attained perfection in the tradition of Tantras and set an example before the sincere aspirants. Later he was able to assist, advise many devotees who sought his help in Tantric
She was one-sided and clung to duality, the aspect of form. When Totapuri, a monk who was knower of Brahman, wanted to teach Sri Ramakrishna the highest state of indivisible Brahman, Bhairavi objected. She warned the Master not to visit and mix frequently with Totapuri. She also cautioned him that by learning dry Vedanta he would lose love and devotion for God. Bhairavi in
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her motherly love for him forgot that Sri Ramakrishna came to this world for a special purpose and vainly tried to limit the unlimited. To experience all the forms of spirituality and share that unique wisdom with the mankind, was the purpose of his advent. A world-teacher cannot be one-sided, he is for all. Those who followed the path of Jnana, his own disciples and other seekers derived immense benefit from his advaitic experience.
Brahman. To him gods and goddesses were unreal and sometimes he even made fun of them. Images, maya, divine play and grace of God in his eyes were superstitions. He never went to any temple nor performed any rituals. The realization of this monk was not perfect and he needed a lesson to correct his imperfect view. Sri Ramakrishna had to demonstrate to him that devotion to personal God was also a way to attain the knowledge of Oneness and maya is not a myth. This broad–minded monk after a painful experience understood and accepted the power of maya and God the wielder of that maya. The Master made Totapuri to understand the non-difference between jnana and bhakti. Jnana is meant only for few and bhakti comes more easily to the great majority. The Master could easily move from jnana to bhakti and bhakti to jnana.
Totapuri reaching Dakshineswar immediately noticed Sri Ramakrishna. With his deep spiritual insight he recognized that this young man was someone extraordinary. He felt a keen urge to teach him. He told Sri Ramakrishna that he appeared to be a fit candidate to practise the advaita sadhana, was he ready to learn ? The Master having obtained Divine Mother’s consent plunged into the realm of non-dual Brahman. He, under the guidance of Totapuri, experienced the highest state of samadhi which is beyond name and form. His mind merged in the infinite consciousness.
Swami Vivekananda at the beginning did not believe in the worship of personal God, namely, the Divine Mother. Sri Ramakrishna tried to convince him the need for such worship. Later Vivekananda fell into such dire circumstances that he had to accept the existence
Totapuri was an uncompromising non-dualist and he believed only in indivisible
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of personal God. The Master was extremely happy because he knew his disciple would preach his unique message of harmony of all faiths and all paths to the world. Therefore he should be all-inclusive, broad and catholic. The world had seen enough one–sided exclusively dogmatic preaching thereby creating needless division and rift in society. For this reason Sri Ramakrishna carefully trained Vivekananda. To the Master personal God was true, so also the impersonal Brahman.
doubts and received instructions from him. They paid him the same reverence as they to their ten gurus. After finishing his Islamic sadhana he attracted many Muslims to him. Few Muslim fakirs now and then visited him and discussed with him religious matters. So also ordinary people came to receive his blessings. Today in many Christian countries, a number of people worship him as they worship Jesus Christ. They do not see much difference between them except one came early and another came later. Sri Ramakrishna described his own experience; while walking one day in the Panchavati he saw a tall stately figure with lustrous eyes and beautiful face of Jesus Christ. Jesus came to him and embraced him and then passed into his body. Romain Rolland remarked, “Later it came to pass that Indian Christians recognized in him a direct manifestation of the Christ and went into ecstasy before him.”(R. Rolland, Ramakrishna page, 84). A few earnest devotees belonging to Christian faith saw in the Master the revelation of the Christ.
Sri Ramakrishna is unique and unlike other saints because he held aloft the entire spiritual heritage of mankind. In him all streams of spiritual sadhana mingled. He was the Kalpataru. Spiritual aspirants following divergent paths got whatever they desired from him. He said, ”Both my hands are free. I am not afraid of anything. I accept both the Nitya and the Lila, both the Absolute and the Relative.” (Gospel, p-480) It is astonishing to see how varied groups of people flocked around him. Sikh soldiers and monks of the Nanaka panthis held him in high esteem. They frequently visited, clarified their
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Even the skeptics and atheists who argued with him were moved by his purity, love and childlike simplicity. Some power in him held them in awe and wonder which they could not understand.
about many spiritual matters. With such skeptical mind he observed with wonder the frequent ecstatic states of Sri Ramakrishna. During the states of samadhi he thoroughly examined the physical conditions of the Master but was perflexed. The unconditional love, simplicity and the astounding spiritual power of the Master cast a spell on the doctor. Whenever he visited the Master for treatment, he spent hours in discussing with him only spiritual subjects and nothing else. Later in his life Dr Sarkar devoted much of his time in thinking of God and developing the spirit of self-surrender.
Once a highly educated gentleman from north India came to Sri Ramakrishna. He was an agnostic and had long discussion with the Master. He confessed that he had great mental unrest but he would not pray to God because he did not believe in his existence! Sri Ramakrishna said to him if he had no objection in praying like this, “If you really are then listen to my prayer.” If prayed like in this way that would do him good. The gentleman thought over it and agreed to do so. The Master asked him to follow the advice and come to him again. The gentleman came again and was a changed man. Touching the Master’s feet, he wept as he said, “You have saved me.”
Sri Ramakrishna is aptly called ‘Sarvadharma Swarupine’ the embodiment of all faiths, all sects, all yogas and all paths. From his life we understand how true is the statement of Shiva mahimna stotra – “As the different rivers having their sources in different places all mingle their waters in the sea, so, O Lord, the different paths which persons take through different temperaments, straight or crooked all lead to thee.” Sri Ramakrishna is ‘Sarvato mukhah’, showering grace and blessings even today, on all who come to him.
Dr M.L. Sarkar, a famous physician, treated Sri Ramakrishna for cancer. He had strong prejudice against image worship and could not accept the idea that God assumed a human form. His scientific mind was critical
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Sundara Kāndam Crest-Jewel of Ramayana R. Jeyasekar
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amayana – the story of Sri Rama the embodiment of dharma - what book is there, what story is there in the world that can compare with this exquisite poem of love, tragedy and triumph of the spirit? It stands apart from the great literatures of the world in its grandeur and pathos.
ideal wife, the ideal brother, the ideal kingdom. It is also a literary masterpiece, poetry par excellence - the ādikāvya, the first true poem – the fruit of the tapas of Vālmīki. Brahmā the Creator’s description still holds to this day: “As long as the mountains stand and the rivers flow, so long shall the Ramayana be cherished among men and save them from sin.”
It is the single most important work in Indian culture. It is the one story known throughout the length and breadth of India. It is also known throughout Asia – Indian culture spread through the Ramayana.
The Historicity of the Ramayana India is old but ever new. It is the oldest living culture in the world. There is a tendency in the modern day to dismiss the historicity of the characters in Indian epics as mere myths, but several scholars are accepting the traditional view that heroes such as Rama and Krishna are real persons around whom stories and legends have grown up
Its importance and beauty lies in its portrayal of its characters. Very human they are – we can feel their joys and sorrows, we can forgive their faults and be inspired by their strengths. It tells how the ideal man should behave, the ideal woman, the ideal king, the ideal minister, the ideal servant, the ideal husband, the
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because of the great impact they have had on the people of the land. It is the story of men who became gods because of their deeds and character.
Rama making friends with Sugriva who sends the Vanaras to search for Sita Sixth chapter – Yuddha Kāndam – deals with the battle with the forces of Ravana and ends with the coronation of Rama.
Sundara Kāṇdam The Ramayana consists of seven chapters called Kāndas, the first six of which were written by Valmiki according to scholars (the seventh Uttara Kānda is considered a later addition). Valmiki named five of the Kāndas after the events associated with the subject matter of the Kānda. So we have the following titles for these Kāndas:
However, with regard to the fifth chapter, Valmiki has seen fit to give it a special name. He did not call it Lanka Kāndam or even Hanumat Kāndam, even though the story revolved round Hanuman and Lanka. Instead he chose to call it Sundara – meaning “beautiful”, “elegant”, “charming”, “auspicious”. Why did Valmiki choose to single out this Kāndam above all others? It cannot be because of its size, for it is in fact the shortest with less than 3000 slokas. All parts of the Ramayana are beautiful and charming as well, so it cannot be merely on account of its charm. What then is the special place of the Sundara Kāndam in the Ramayana?
First chapter – Bāla – Kāndam deals with the birth and youth of Rama ending with his marriage to Sita Second chapter – Ayodhya Kāndam – deals with the palace intrigue which resulted in Rama’s banishment to the forest Third chapter – Aranya Kāndam – deals with Rama and Sita’s stay in the forest and ends with the abduction of Sita
If we study the Ramayana in its original it becomes clear that in this Kāndam Valmiki was at the height of poetic prowess – this section is Valmiki’s literary and poetic masterpiece. In its depiction
Fourth chapter – Kishkindha Kāndam – deals with
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of events, places and characters it is truly Sundara. But it is this and much more. For the word Sundara has many allied meanings and can be applied to all auspicious events.
the spiritual essence of the Ramayana. Just as the Choodamani (crest jewel) of Sita brought back by Hanuman soothed the heart of Rama, so does the Sundara Kāndam shine as the crest jewel of the Ramayana. It is a mine of spiritual power on which a devotee can draw for spiritual support. Devout Hindus believe that daily repetition is potent enough to lift man up from difficult situations, to help in the curing of dangerous diseases, to help him attain success and prosperity, and to promote his welfare in life in every way.
It is Sundara because it brings glad tidings. Sita, alone and forlorn in Lanka, is relieved of her misery by Hanuman, and Rama too by the news that Sita had been found. It is Sundara because sundara also means a message and messenger. Hanuman the messenger brings the message of hope to Sita.
Hanuman –The main character
It is Sundara because it brings two lovers into mutual contact through an intermediary – Sundara is the name of such an intermediary.
Of all the characters in the Ramayana, Hanuman has a special appeal. He is undoubtedly the true hero of the Ramayana. The whole of the Sundara Kāndam is dedicated to the exploits of Hanuman. In the whole Ramayana dealing with about a span of 35 years, the Sundara Kāndam depicts the events of just one day! But what a day it is.
It is Sundara because sundara is the name for monkey and this section deals with the exploits of the monkey Hanuman. It is Sundara because sundara means the recovery of something lost. Sita was lost and was found in this section.
Valmiki develops well the events leading to the discovery of Sita. First, the dis-
And finally it is Sundara, auspicious, for it contains
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covery of Hanuman himself, i.e. the realization of his true capabilities, then the great feat of crossing the ocean against mighty obstacles, the search for Sita in the night resulting in the dawn of discovery, the destruction of Lanka and finally his triumphant return. All these events are brought before us in beauty and charm by the genius of Valmiki. And in these events Valmiki has fully developed the character of Hanuman – his valour and foibles, his depression and perseverance, his struggle and his triumph. He is therefore rightfully called “buddhimatām variṣṭham – the best among the astute”. The two events described below will illustrate the fitness of the epithet.
thought struck him filling him with remorse. He thought, “I have committed a great sin in looking at these women in their sleep. This act of mine is against the moral codes of society.” He becomes ashamed, sorrowful and penitent. Then the power of his own discrimination brought him out of this disconsolate mood so that he could accomplish his task. “I had no choice. Where else can one find a woman except in the places of women?” And then he makes a remarkable observation. “I have seen these unsuspecting women of Ravana, yet my mind is not in the least affected by impure thoughts.” Mano hi hetuḥ sarveṣām indriyāṇām pravartate, Śubhāśubhāsvavasthāsu tacca me suvyavasthitam.
Hanuman’s discomfiture In his search for Sita, Hanuman enters the palace of Ravana and after an extensive search enters the inner apartments. There he sees the women of Ravana in various states of dress and undress, blissfully sleeping after a night of revelry. He moves about these women looking for Sita but fails to find her. As he was moving about the inner apartments a
“Mind is verily the chief factor that prompts the senses to do good and bad actions. Now that mind of mine has remained absolutely unshaken.” (Chapter 11 verse 43). The basis of spiritual sādhanā is control of the mind. The scriptures declare that liberation and bondage are entirely dependent on the
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state of one’s mind. He whose mind is affected by sense objects is in bondage, while the liberated person is one whose mind is unaffected by sense objects and free from desires. Hanuman, through his dedication to the ideal of service to Rama, has been able to transcend his lower nature.
ways Sita could have died to account for his being unable to find her even after an extensive search. Worse, his imagination, feeding on his negative outlook began to conjure up possible outcomes of his failure, plunging him deeper and deeper into the well of despair dug by his own mind.
Hanuman’s depression and triumph
“What will happen if I go back and tell Rama that Sita could not be found? It is certain that hearing these heartrending words of mine, he will immediately die of sorrow and shock. Seeing Rama stricken dead by sorrow, Lakshmana is not likely to survive. On hearing that both his brothers are dead, the faithful Bharata too will die and Satrughna will follow suit. Surely perceiving the death of their children, the mothers will also not survive. When Rama dies, Sugriva the faithful will certainly give ups life, followed by the vanara host.”
After searching the palace of Ravana for Sita and failing to find her, Hanuman enters into a mood of despair. He becomes filled with negative thoughts and his mind began to create various disastrous consequences of his failure robbing him of all strength and energy. “I have searched for Sita all over the palace of Ravana, yet am unable to find her. Is she still alive, or has Ravana killed her because she was faithful to Rama and established in dharma? Or has she died of fright or sorrow? Did Ravana even bring her here? Perhaps she fell down and drowned while being carried over the ocean?”
“Thus a great calamity will take place if I return with the bad news. It is better to commit suicide here and now by entering into the fire or drowning myself in the ocean. Or perhaps I should become an ascetic dwelling alone in the forest, consuming what-
Like this Hanuman began to imagine the various
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ever pure food that comes my way.” Thus does the weak mind, unable to face the difficulties of life, succumb to its own imaginations. It is in such moments that spiritual knowledge dealing with the real nature of man and the goal of life come to one’s aid, first by placing all situations in their correct perspective, then by bringing up from the depths of the soul the divine energy to bravely face all tribulations and make him exert his best effort unconcerned as to the success or failure of his efforts. This is the call of Swami Vivekananda to all mankind, “Arise! Awake! And stop not till the goal is reached.”
“The way to prosperity is never through despair but through perseverance. To be free from despair is real happiness. Only one who never despairs can show interest and enthusiasm in any work.” “What ensures success in an action is the spirit of enthusiasm and perseverance. So without falling prey to despair I shall now make an attempt again with all enthusiasm.” (Chapter 12 verses 10,11). Then the powerful Hanuman, meditating for a while on Sri Rama and Sita, rose from his seat to begin the search once more. Thus did the son of Vayu break asunder the bondage of grief and triumph in his mission.
So too does the valiant Hanuman succeed in coming out of the dark pit dug by his own imagination. Drawing upon his inner resources he overcomes all negative thoughts with positive ones.
Spiritual Significance The eternal Vedas teach of the four goals (Purusharthas) of man – Dharma (duty, ethics and morality to maintain a civilized society), Artha (prosperity and general welfare for all), Kama (the enjoyment of legitimate worldly pleasures) and Moksha (liberation through Self-realization and union with God). Devotees
Anirvedaḥ śriyo mūlam anirvedaḥ param sukham; Anirvedo hi satatam sarvārtheṣu pravartakaḥ. Karoti saphalam jantoḥ karma yat tat karoti saḥ; Tasmād anirvedakṛtam yatnam ceṣṭe’ham uttamam.
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equate the Ramayana with the Veda itself and firmly believe that its daily recital, in particular the Sundara Chapter, will confer the four-fold Purusharthas stated above.
unique name. The Sundara Chapter depicts the quest of the awakened spiritual aspirant to cross over the ocean of Samsara and seek the Divine Spirit within. Hanuman is the awakened soul – the Dhira, the hero – endowed with Sattva, ready to undertake the arduous task which the Upanishads describe as “walking on the razor’s edge”. Jambavan is the enlightened spiritual teacher who awakens him to the knowledge of his divine nature, and rompts him to manifest that divinity withiin, echoing the Upanishadic mantra “Utthiṣṭhata! Jāgrata!” – Arise! Awake!
If the Ramayana is compared to the Veda, then the Sundara Chapter represents the Upanishads of the Vedas which deal explicitly with Moksha. Philosopher devotees have found that the great sage Valmiki had hidden a deep allegorical meaning in the narrative of the Sundara Kāndam, thus justifying its
The vast ocean before him is the ocean of Samsara – this life in the world with all its attractions and dangers – the “sweet and bitter fruits” depicted in the Upanishads. The aspirant has to struggle and cross this ocean using the two qualities of discrimination (viveka) and dispassion (vairāgya), lik-
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was in the case of Hanuman. But the aspirant has to persevere with vigilance, determination and enthusiasm and with faith in the Supreme Spirit.
ened to the two wings of a bird. Mainaka, Surasa, Simhika and others are the obstacles that come in the way of the spiritual aspirant, who must overcome them so as not to be diverted from the spiritual goal.
The search at last ends with the discovery of the Divinity in himself represented by Sita. And this discovery brings about supreme bliss.
Hanuman’s search for Sita all through the night is illustrative of the dictum in the Srimad Bhagavad Gita:
Thus the Ramayana as a whole and the Sundara Kāndam in particular, is a mine of spiritual inspiration and all round welfare and strength.
Yā niśā sarvabhūtānām tasyām jāgarti samyamī , Yasyām jāgrati bhūtāni sā niśā paśyato muneḥ . “That which is night to all ignorant beings, the self-controlled sage is awake; and the sensate life to which all ignorant beings are awake, that is like night to the illumined sage.” (Gita 2-69)
Yatra yatra raghunāthakīrtanam tatra tatra kṛtamastakāñjalim,
Lanka with all its fortifications and gardens and palaces through which Hanuman makes his search represents the various layers of personality (Kośas) through which the aspirant must penetrate. The search is long and arduous and often disappointing, as it
“I prostrate before Maruti, the dealer of death to the Rakshasas, who, with head bent down, palms folded in adoration, and eyes brimming with tears, frequents every place where Rama’s name is glorified.”
bāṣpavāri paripūrṇalocanam mārutim namata rākṣasāntakam.
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The Ramayana - 24
Ravana’s plan to capture Sita
T
N.Narandran (Continued from last issue)
cha’s help in this bold plan. The moment Maricha heard the name Rama, he visibly became disturbed and horrified by the idea. He asked Ravana who had made this foolhardy suggestion. It must have been someone who had a grudge and wanted the total annihilation of the Rakshasa race. Attempting to seize Sita from Rama was like trying to extract a fang from the mouth of a venomous snake. Maricha advised Ravana to forget this plan and to return to Lanka.
he shrewd Akampana informed Ravana that Rama had a wife of unsurpassed beauty and that Rama was totally devoted to her. If Sita was captured, Rama , unable to withstand the separation from his beloved wife, would pine and die. Ravana was enamoured of Akampana’s suggestion and relished the prospect of gaining another beautiful queen and wife. He decided to leave the following morning to capture Sita and return to Lanka with her.
Ravana pondered and realised the wisdom of Maricha’s words, for all the boons he had secured protected him from all beings except men and monkeys. So he gave up the idea of capturing Sita and returned to Lanka.
Early the next morning, Ravana mounted his mule-yoked chariot and went straight to the ashrama of Maricha, an ascetic, who was surprised by the unexpected visit by the emperor of the rakshasas. Ravana informed him that his entire army in Janasthana had been annihilated singlehandedly by a man named Rama and that he intended to capture his wife named Sita and retreat to Lanka. He had come to seek Mari-
Meanwhile, Ravana’s sister Soorpanakha, mutilated and humiliated, decided to go to Ravana’s court and spur him into retaliatory action. The tenheaded Ravana was seated on his throne with his coun-
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sellors around him when Soorpanakha entered. He was an imposing figure that commanded respect and awe. Soorpanaka went up to him but for a moment Ravana could not recognise his bleeding and mutilated sister. She began a tirade against him, accusing him of indulging in sensual pleasures and disregarding the dangers that threatened his kingdom. He was arrogant and ignorant of the imminent dangers to his throne. His brothers Khara, Dushana, Trishiras and the entire army of Janasthana had been destroyed by a single man named Rama. Janasthana could no longer be
a Rakshasa stronghold in the Dandaka forest. Ravana was unfit to be a king and would soon lose his kingdom if nothing was done, she warned. Ravana listened to all these and he began to fume. Stung by his sister’s harsh words, he demanded to know more about this man Rama. Soorpanakha gave an account of Rama’s noble heritage and his brother Lakshmana’s devotion to his brother. Both were invincible. Rama’s wife Sita was totally devoted to him. There was none as beautiful as she and she would make an excellent addition to Ravana’s harem. Capturing her would also
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Rama would surely languish in sorrow and be an easy target to destroy. Maricha listened with increasing apprehension.
avenge the pain that Rama had caused her. Soorpanakha urged Ravana to kill Rama and Lakshmana and take Sita back to Lanka as his bride and restore his diminishing prestige among his subjects. Ravana dismissed his ministers and retired to ponder carefully his sister’s words and also the wise counsel of Maricha. He finally decided on a course of action and ordered that his chariot be brought. He mounted his chariot and went to meet Maricha for a second time. There he explained why he had come unannounced.
Ravana requested Maricha’s help in capturing Sita. Maricha was to transform himself into a silver-spotted deer and wander around Rama’s asharama. Sita, seeing this beautiful creature would plead with Rama and Lakshmana to capture the deer for her. Maricha would lure Rama and Lakshama away from their ashrama. With Sita alone and unprotected, Ravana could easily seize her and take her away unnoticed.
Ravana requested Maricah’s help to avenge all the death and shame that Rama had brought upon the Rakshasas. Rama had killed his brothers, mutilated his sister and killed fourteen thousand of Ravana’s men with the result that the rishis roamed the Dandaka forest with impunity. He told Maricha about how Rama had been banished to the forest for some misdeed and now roamed the forest with his wife Sita.. Ravana explained that he intended to punish Rama by capturing Sita. With Sita gone,
Maricha was stunned by Ravana’s audacious but impossible plan. Maricha grew frightened and told Ravana that he had been ill advised and that he did not know everything he needed to know about Rama. He should give up this plan for it would invite certain death.. Ravana was so convinced that his plan would would work that he dismissed his uncle’s advice and ordered him to perform his role as the deer in his plan. Maricha knew that Ravana was inevitably inviting destruction at the hands of Rama.
References: 1.Ramayana by Kamala Subramaniam 2. Ramayana by C. Rajagopalachari
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(To be continued)
The Gramophone
I
nent scholar on his first piece. He chose Prof Max Muller, an outstanding personality of the 19th century, and wrote to him, “I want to meet you and record your voice. When should I come?”
f today you ask anybody below the age of 30 what a “Gramophone” is, the likely answer will be “never heard of it.” The telephone and its evolutes the Mobile, the “I” series etc have obliterated any memory of the grand old invention.
Max Muller, who held Edison in great respect, asked him to come at a suitable time when most of the scholars of Europe would be gathering in England.
The dictionary describes gramophone as “an instrument for the mechanical recording of sounds, primarilly on a wax disc.” This was one of the major inventions of Thomas Alva Edison (1847-1931) in the 19th century, who also invented other gadgets like electric light and motion picture camera.
Edison took a ship to England. When he appeared at the gathering, he was enthusiastically cheered by the audience. Later, at Edison’s request, Max Muller came on the stage and spoke in front of the instrument. Edison then went back to his laboratory and by afternoon came back with a disc. He played the gramophone disc from his in-
When this American genius invented the gramophone record which could record human voices for posterity, he wanted to record the voice of an emi-
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strument. The audience was thrilled to hear the voice of Max Muller from the instrument. They were glad that voices of great personalities such as Max Muller could be stored for the benefit of posterity.
The verse goes like this
After lengthy applause and congratulations to Edison, Max Muller came on stage and addressed the audience. He asked them, “You heard my original voice in the morning. Then you heard the same voice coming out from this instrument in the afternoon. Did you understand what I said in the morning or what you heard in the afternoon?” The audience fell silent because they could not understand the language in which Max Muller had spoken. It was “Greek and Latin” to them as they say. But had it been Greek or Latin, they would have definitely understood because they came from various parts of Europe. It was in a language which the European scholars had never heard.
Its meaning:: Oh Agni, You who gleam in the darkness, to You we come day by day
Max Muller then explained what he had spoken. He said the language he spoke was SANSKRIT and it was the first sloka (verse) of the Rig Veda. This was the first recorded version on the gramophone plate.
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Agnimile Purohitam yajnasya devamrtvijam Hotaram ratnadhatamam
With devotion and bearing homage. So be of easy access to us, Agni, as a father to his son, abide with us for our well being.” Why did Max Muller choose this piece? Addressing the audience, he said: “Vedas are the oldest text of the human race. And Agni Mile Purohitam is the first verse of the Rig Veda. In the most primordial time, when the people did not know even to cover their bodies and lived by hunting and housed in caves, Indians had attained high civilization and they gave the world universal philosophies in the form of Vedas.” When “Agni Mile Purohitam” was replayed, the entire audience stood up in silence as a mark of respect for the ancient Hindu sages.
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Paris remembers Swamiji
P
hananda, President of the Centre Vedantique Ramakrishna.
ARIS: As part of the world-wide ceremonies marking the 150th Birth Anniversary of Swami Vivekananda, a commemorative plaque was unveiled at 39, rue Gazan, 75014 Paris, where the Swami stayed for some time in 1900.
Mayor Cherki recalled the immense contributions of Swami Vivekananda to the world at large. “Paris was privileged to host this great man,” he said. A devotional touch was added when the renowned singer and a former Paris resident, Sharmila Roy Pommot rendered two songs – one sung by Swami Vivekananda when he first met Sri Ramakrishna as a student, and the other composed by Swamiji in French.
The function, held on 8 March 2012, was jointly organized by the Town Hall of the 14th District of Paris, the Cite Internationale Universitaire de Paris (CIUP), the Indian Embassy and the Centre Vedantique Ramakrishna, Gretz.
An exhibition of some 40 large portraits commemorating the 1893 Parliament of Religions in Chicago prepared for the 1993 Centenary organized by UNESCO marked the finale of the function.
The plaque was jointly unveiled by Mr Pascal Cherki, Mayor of Paris, 14th District, Deputy Mayor Mrs Daniele Pourtoud and Mrs Gaitri Kumar, Chargee des Affaires at the Indian Embassy. Also present were Swami Veetamo-
.... The Centre Ven-
the shrine, conducts classses and lectures and frequent seminars and summer courses on Art, Yoga , Philosophy etc.. It also publishes a quarterly magazine Vedanta.
dantique was started in Paris in 1937 and later shifted to its present home in Gretz, about 30km from Paris. It conducts regular worship, mediation and prayers in
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12 Wednesday 26 Wednesday
September 2012
27 Monday
09 Thursday 13 Monday 16 Thursday
02 Thursday
August 2012
29 Sunday
03 Tuesday 14 Saturday 17 Thursday
July 2012
Ekadashi Ekadashi
Birthday of Swami Niranjanananda Sri Krishna Janmashtami Ekadashi Birthday of Swami Advaitananda Ekadashi
Guru Purnima Ekadashi Birthday of Swami Ramakrishnananda Ekadashi
FESTIVAL CALENDER (July 2012 - Sep 2012)
DISCOURSES and CLASSES
Saturdays 5.00pm Religious-Bhajan & Cultural Classes For Children (Temple hall – I level) 6.00pm Study of the Bhagavad Gita 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)
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