Debakshar 2016

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Devakshar

(an annual newsletter, 2016) Managing Editor Swami Sarvatmananda

Editor Shruba Mukherjee

Associate Editor Jaba Majumdar Chandra Chakraborty

Editor Art, Design Cover & Layout Debolina Nehra

Patronage Anuva Ghosh Bharati Dutta Jayanta Sarkar Arunava Chakraborty Prasun Guha Biswas Debasis Biswas Shantanu Dey

Printing Roma Chakraborty D-630, C.R. Park, New Delhi-19 Ph. : 011-41603996, 9213134487 E-mail : chakraborty.roma@gmail.com

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Contents

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Benediction ÕòÅË›¶Âõþí± Inspiration ü¥ó±ðÃßÁÏûþ Editorial / 10 Õ±ðÃúÇ - Λ¶ÂÂõþí± - ëÂ×ËVúÉ Guiding Principles / 11 Âõø¸Ç Âó¿ÂõþS ÷± Annual Report / 13 æÃÏÂõò Âó?Ï Chronology / 20 ÕòÅñɱò Contemplation |n¸Âõ± ÷ÅËà±Âó±ñɱûþ / 22 Shantanu Dey / 25 |X± Reverence üeÏ Âõ±ëÂ×ù / 31 óÓæÃÉÂó±ðà ÂõÏËÂõþ «Âõþ±òµ ÷ýÃñÂõþ±ËæÂõþà ¦œÔ¿îÂä±Âõþí / 34 ¦œÂõþí Ð ö±ÂõþîÂÏ ›¶±í±æÃÏ / 36 Φ §ýà Affection Letter writen by Swami Premeshanandaji Maharaj to Revered Mataji / 40 ¦ ¤±ñɱûþ Sprititual Text Λ¶¿÷ßÁ Âõ±ëÂ×ù / 46 Âó=ÂõéÂÏÂõþ ÷ÓËù / 49 ÆäÂîÂËòÉÂõþ æñáÂõþËí ûÅá-Ù¿ø¸ / 56 ûÅá-ûÅá±™LËÂõþ ÷ýÃñò Ù¿ø¸ / 58 ú±¿™L Ý Õ±òµù±ËöÂÂõþ Âóï / 65 ¦¤±÷Ï¿æÃÂõþ Õ±ý3ñò / 68 Õ±ñɱ¿RßÁî± ÛÂõÑ ê±ßÅÁÂõþ-÷±-¦¤±÷Ï¿æÃÂõþ ëÂ×ðñÂõþ ö±Âõ / 70 Õ±æÃËßÁÂõþ ðÔÿ©†Ëî ¿òËÂõ¿ðÃî± / 76 ÷ýÃñÂõþ±íÏ ÷ðñùü± / 78 ÕòÅñɱò / 80 Õ±÷±ËðÃÂõþ ü÷üɱ / 83 Love touches the Heart / 86 ¿æÃ:±ü± Enquiry ¿ä¿êÂÂóËS ëÂ×ÂóËðÃú / 88 úîÂÂõ±¿ø¸ÇßÁÏ ÷òò Commemoration / 93 Õ±ðÃúÇ ÛÂõÑ ëÂ×Âó±üò± Philosophy & Worship Dr. Paramita Ray / 103 ëÂÐ ›¶±íËá±Âó±ù Âó±ù / 107 Dr. Parthonath Chatterjee / 113 ÂóS÷±¿ùßÁ± Letters / 119 Translated from Bengali to Hindi by Dr. Viplab Dutta

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Sri Sarada Math Dakshineswar, Kolkata-700 076 Phone : (033) 2564-6566/5411 Fax : (033) 2564-4388

12.11.2015

qËöÂ26ñÂõ±íÏ ÎðÃÂõ›¶ûþ±á Âõþ±÷ßÔÁøž ü±Âõþðñ Õ±|÷ Î÷±ŽÂ›¶±í±÷±î±æÃÏÂõþ úîÂÂõ±¿ø¸ÇßÁÏ öÂÂõËòÂõþ ›¶ï÷ ÂóûDZËûþÂõþ ëÂ×ËÁZ±ñò Õ±á±÷Ï Õi§ÂóÓíDZÂóÓæñ ÛÂõÑ Âõþ±÷òÂõ÷Ï [2016] ¿î¿ïËî ýÃÃËÂõ ÎæÃËò Õ±ò¿µî¼ Ûý×à ëÂ×ÂóùËŽÂÉ Õ±|Ë÷Âõþ ¿ÁZîÂÏûþ ›¶¿î‡±¿î¿ï Âó±¿ùî ýÃÃËÂõ ÛÂõÑ Õ±|Ë÷Âõþ Âõ±¿ø¸ÇßÁ ÷ÅàÂóS ‘ÎðÃÂõ±ŽÂÂõþ’ ›¶ßÁ±¿úî ýÃÃËÂõ¼ Ûý×ÃüÂõ qö ›¶ûþ±ü üÂõÇËî±ö±ËÂõ ü±ôÂùÉ÷¿Gî ÎýÃñßÁ¼ ÎðÃÂõöÓ¿÷ ¿ýÃÃ÷±ùËûþÂõþ Âó¿ÂõS ÕeËò ›¶¿î¿‡Âî Ûý×à Âõþ±÷ßÔÁøž ü±Âõþðñ Õ±|÷ ÀÀê±ßÅÁÂõþ, ÀÀ÷± ÛÂõÑ ¦¤±÷ÏæÃÏÂõþ ÷ýÃÃîÂÏ ö±Âõ±ðÃúÇ ›¶ü±ËÂõþ ÂõèîÂϼ ü¿i§¿ýÃÃî Õ=Ëù ¿Âõ¿öÂi§ ÎüÂõ±÷ÓùßÁ ›¶ßÁËŠÂõþ ÷±ñÉË÷ Ûý×à ›¶¿î‡±ò ÷±òÂõËüÂõ±ûþ ÛßÁ¿ò‡Â¼ ÂóÂõþ÷ÂóÓæÃòÏûþ± Î÷±ŽÂ›¶±í±÷±î±æÃÏÂõþ ÂóÅíÉò±Ë÷ ëÂ×ÈüáÇÏßÔÁî úîÂÂõ±¿ø¸ÇßÁÏ öÂÂõËòÂõþ ÁZ±Âõþ± üѦš±¿éÂÂõþ ö±Âõ›¶Âõ±ýÃà ›¶ü±¿Âõþî ýÃÃËûþ 䱿Âõþ¿ðÃËßÁ Îù±ßÁßÁùɱí ü±ñò ßÁ ßÁ – Ûý×à ձ÷±Âõþ Õ±™L¿ÂõþßÁ ›¶±ïÇò±¼ Âõþ±÷ßÔÁøž ü±Âõþðñ Õ±|Ë÷Âõþ üËe ûÅM à üßÁËùÂõþ ›¶¿î ê±ßÅÁÂõþ, ÷±, ¦¤±÷ÏæÃÏÂõþ qö±úÏÂõDZðà üîÂî Âõ¿ø¸Çî ÎýÃñßÁ¼

›¶Âõ豿æÃßÁ± ö¿M Û ¶±í± ÕñɎ± Àü±Âõþðñ ÷êÂ Ý Âõþ±÷ßÔÁøž ü±Âõþðñ ¿÷úò ðÿŽÂËí «Âõþ, ßÁùßÁ±î±-76

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Sri Sarada Math Dakshineswar, Kolkata-700 076 Phone : (033) 2564-6566/5411 Fax : (033) 2564-4388

22.2.2015

ÀÂõþ±÷ßÔÁøžÐ úÂõþí÷Ä ßÁùɱíÏËûþø¸Å üÂõDZR±òµ, Îî±÷±Âõþ ÂóS ÎÂóËûþ¿åü Õ±á±÷Ï 27.3.2015 Âõþ±÷ßÔÁøž ü±Âõþðñ Õ±|÷ öÂÂõËò À À ê±ßÅÁÂõþ ÀÀ ÷± ÛÂõÑ ¦¤±÷ÏæÃÏÂõþ ¿ÂõËúø¸ ÂóÓæñ ÕòÅ¿‡Âî ýÃÃËÂõ ÎæÃËò Õ±ò¿µî¼ ÀÀ÷±ËûþÂõþ ßÁ±Ëåà ›¶±ïÇò± ßÁ¿Âõþ üÂõ¿ßÁåÅà ¿ò¿ÂõÇËâ® üÅü¥ói§ ÎýÃñßÁ¼ Õ±á±÷Ï Âõþ±÷òÂõ÷ÏÂõþ [28.3.15] ÂóÅíÉ¿ðÃËò ÀÂõþâÅò±ïæÃÏÂõþ ¿ÂõËúø¸ ÂóÓæñ¿ðÃÝ ö±ùö±ËÂõ ÎýÃñßÁ– Ûý×à ›¶±ïÇò± æñò±ý×à îÒ±ËðÃÂõþ ÀäÂÂõþËí¼ îÒ±Âõþ± ûLaÏ Õ±Âõþ üßÁËù ûLa÷±S– Ûý×à ÎÂõ±Ëñ üÂõ ßÁ±æà ßÁÂõþËî Î䩆± ßÁÂõþËÂõ¼ ÷ËêÂÂõþ üÂõ ßÅÁúù¼ Õ±¿÷ ö±ù Õ±¿åü Îî±÷Âõþ± üßÁËù Õ±÷±Âõþ Φ§ýñ¿úü Ý qËöÂ26ñ æñòËÂõ¼ ÀÀê±ßÅÁÂõþ Îî±÷±ËðÃÂõþ üÂõDZeÏí ßÁùɱí ßÁ ò– Ûý×à ձ÷±Âõþ Õ±™L¿Âõþß ›¶±ïÇò±¼

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Sri Sarada Math Dakshineswar, Kolkata-700 076 Phone : (033) 2564-6566/5411 Fax : (033) 2564-4388

4.10.2014

Õ±úÏÂõDZíÏ ëÂ×MÃÂõþ±àËGÂõþ ÎðÃÂõ›¶ûþ±Ëá ÕÂõ¿¦šî Âõþ±÷ßÔÁøž ü±Âõþðñ Õ±|÷ ü¿i§¿ýÃÃî Õ=Ëù ¿Âõ¿öÂi§ö±ËÂõ ‘¿úÂõ:±Ëò æÃÏÂõËüÂõ±’ ßÁËÂõþ äÂËùËåü Âó±ÂõÇîÂÉ Õ=ËùÂõþ ›¶¿îÂßÓÁùî± üËNÝ ÀÀê±ßÅÁÂõþ, ÀÀ÷± ÛÂõÑ ¦¤±÷ÏæÃÏÂõþ Õ±ðÃúÇ ÕòÅüÂõþËí Ûý×à ձ|÷ ÂõU¿Âõñ ßÁùɱí÷ÓùßÁ ßÁË÷ÇÂõþ Âõ±™¦Âõ Âõþ+Âó±ûþËí ÂõèîÂϼ Ûý×à ëÂ×ËðÉ±á ›¶úÑüòÏûþ¼ Âõþ±÷ßÔÁøž ü±Âõþðñ Õ±|Ë÷Âõþ ÷ÅàÂóS ‘ÎðÃÂõ±ŽÂËÂõþÂõþ’ Õ±á±÷Ï ðÅÿé üÑàɱ [2015, 2016] ÂóÂõþ÷ÂóÓæÃòÏûþ± Î÷±ŽÂ›¶±í±÷±î±æÃÏÂõþ ò±Ë÷ ›¶ßÁ±¿úî ýÃÃËÂõ¼ ÂóÂõþ÷|ËXûþ± ÷±î±æÃÏÂõþ ÂóÅíÉæÃÏÂõËòÂõþ ¦œÂõþËí |X±?¿ù¦¤Âõþ+Âó ¿òËÂõ¿ðÃî Âó¿SßÁ±¿éÂÂõþ ›¶ßÁ±úò± üÂõDZeüŵÂõþ ÎýÃñßÁ¼ Ûý×à ձ|Ë÷Âõþ üËe üÑûÅM à üßÁËùÂõþ ›¶¿î ÀÀê±ßÅÁÂõþ, ÀÀ÷± ÛÂõÑ ¦¤±÷ÏæÃÏÂõþ qö±úÏÂõDZðà ¿òÂõþ™LÂõþ Âõ¿ø¸Çî ÎýÃñßÁ – Ûý×à ձ÷±Âõþ Õ±™L¿ÂõþßÁ ›¶±ïÇò±¼

›¶Âõ豿æÃßÁ± ö¿M Û¶±í± ÕñɎ± Àü±Âõþðñ ÷êÂ Ý Âõþ±÷ßÔÁøž ü±Âõþðñ ¿÷úò ðÿŽÂËí «Âõþ, ßÁùßÁ±î±-76

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Sri Sarada Math Dakshineswar, Kolkata-700 076 Phone : (033) 2564-6566/5411 Fax : (033) 2564-4388

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Sri Sarada Math Dakshineswar, Kolkata-700 076 Phone : (033) 2564-6566/5411 Fax : (033) 2564-4388

4.10.2014

Benediction Ramakrishna Sarada Ashram situated in Devaprayag Uttarakhand is ceaselessly working for the welfare of the people in and around this region, with the sole aim of 'Serving God in Man'. In spite of the adverse condition prevailing in these mountanious regions the Ashrama is determined to give concreate shape to the welfare activities started by them. Keeping in mind the ideals of Sri Sri Thakur Sri Sri Maa and Swamiji.

This enterprise is praiseworthy. The next two issue (2015, 2016) of Devakshar, the annual newsletter of Ramakrishna Sarada Ashram will be dedicated to our Most Revered Mokshaprana Mataji. May this newsletter published as a tribute to the reminiscence of the pure life of our Most Revered Mataji be absolutely befitting in all respects May the choiest blessing of Sri Sri Thakur, Sri Sri Maa and Swamiji be showered upon all those associated with this Ashrama. This is my heartfelt prayer.

Yours wellwisher

Pravrajika Bhaktiprana

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Sri Sarda Math Dakshineswar Calcutta-700076

16.02.08 ßÁùɱíÏûþ üÂõDZR±òµ, Îî±÷±Âõþ 6.2. ÂõþËàÂõþ ÂóS 12.2. ÂõþËà ÎÂóËûþ¿åü îÅ¿÷ Îî± 22.2. ÂÂõþËà öÂ^ßÁ ÂõþÝûþ±ò± ýÃÃ26ü ÷Ëò ýÃÃûþ î±Âõþ Õ±Ëá Ûý×à ÂóS ÎÂóÌÒåÃËÂõ ò±¼ öÂ^ßÁ ÎïËßÁ ¿ôÂËÂõþ ÛËü îÅ¿÷ ÂóS౿ò Âó±ËÂõ¼ æÃËûþú Âõ±áäÂÏ ÷Ëê ÛËü¿åÃù¼ Õ±÷±Âõþ üËe ÎðÃà± ýÃÃËûþËåü ÎÂõú ÎåÃËù¿é¼ æñòù±÷ Îüý×à Îî±÷±Âõþ ÎðÃÂõ›¶ûþ±Ëá æÿ÷ ÎßÁò±Âõþ ÂõÉÂõ¦š±¿ðà ßÁËÂõþËåü Àê±ßÅÁÂõþ Ý À÷±ËûþÂõþ ßÔÁÂó±ûþ Îüà±Ëò Îî±÷±Âõþ ÷±ï± ÎáÒ±æñÂõþ ÷î ÛßÁé± üÅÂõÉÂõ¦š± ýÃÃË26à ÎæÃËò Õ±ò¿µî ýÃÃù±÷¼ æÃÏÂõËòÂõþ üÂõDZÂõ¦š±ûþ îÒ±ËðÃÂõþ ÝÂóÂõþ ¿òöÇÂÂõþ ßÁËÂõþ äÂù¼ îÒ±Âõþ±ý×à Îî±÷±ËßÁ ÂõþŽÂ± ßÁÂõþËåÃò ÛÂõÑ ¿äÂÂõþßÁ±ù ßÁÂõþËÂõò¼ ÷Ëê ձ÷Âõþ± ÛßÁ›¶ßÁ±Âõþ Õ±¿åü Φ§ýñ¿úüÄ Ý qËöÂ26ñ ÎæÃËò±¼ ý×ÿî qö±òÅñɱ¿ûþòÏ |X±›¶±í±

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12.02.06

À Âõþ±÷ßÔÁøž úÂõþí÷Ä ¿›¶ûþ üÂõDZR±òµ, Õ±ú± ßÁ¿Âõþ ê±ßÅÁËÂõþÂõþ ßÔÁÂó±ûþ ßÅÁúËùý×à ձËåñ¼ Õ±÷±ËðÃÂõþ òÓîÂò ¦œÂõþ¿íßÁ± ¿ò(ûþý×à ýÃÙ¦áî ýÃÃËûþËåü Õ±|Ë÷Âõþ ¿Âõ¿Âõñ ›¶á¿îÂÂõþ ßÁï± ëÂ×Ë~à Ý åñûþ±¿äÂS ÂõþËûþËåü üÅîÂÂõþ±Ñ Ü üÂõ ¿Âõ™¦±¿Âõþî ¿ùà¿åà ò±¼ Õ±÷±Âõþ ú±ÂõþÏ¿ÂõþßÁ ÕÂõ¦š± Î÷±é±÷Å¿é ö±Ëù±ý×à – ÂõûþËüÂõþ ÕòÅÂó±Ëî¼ ê±ßÅÁÂõþ û¿ðà ßÔÁÂó± ßÁËÂõþ îÒ±Âõþ ßÁ±Ëæà ù±á±ò îÂîÂý×à æÃÏÂõò ñòÉ Ý ü±ïÇßÁ¼ îÅ¿÷ ÎßÁ÷ò Õ±Ëåñ· Õ±ù±ðñ ¿ßÁåÅà ›¶¿î‡±ò ýÃÃÝûþ±Âõþ ßÁï± ¿åÃËù± ¿ßÁåÅÃé± ›¶á¿î ýÃÃËûþËåà Îü¿ðÃËßÁ· Ûàò Îî± ÂóÂõþώ±Âõþ ü÷ûþ¼ îÅ¿÷ ÕîÂÉ™L ÂõÉ™¦¼ üÅËû±á üÅ¿ÂõËñ ýÃÃËù ÂóÂõþώ±Âõþ ÂóÂõþ ¿ßÁåÅÿðÃËòÂõþ æÃòÉ Õ±üËÂõ¼ Õ±ò˵ ï±ËßÁ± Ûý×à ê±ßÅÁËÂõþÂõþ äÂÂõþËí ›¶±ïÇò±¼ ¦¤±÷Ï üÂõDZR±òµ qö±úÏÂõÃõDZðà ü¿ýÃÃî ÀÂõþâÅò±ï ÷¿µÂõþ, ÎðÃÂõ ›¶ûþ±á¼ ¦¤Âõþ+Âó±òµ ÂóSËùàßÁ À÷È ¦¤±÷Ï ¦¤Âõþ+Âó±òµæÃÏ ÷ýÃñÂõþ±æà ÀÂõþ±÷ßÔÁøž Õ±|÷, Îá±ûþ±¿ùûþÂõþ-ÛÂõþ üѦš±ÂóßÁ ÛÂõÑ ü¿äÂÂõ¼ ÂõîÇÂ÷±Ëò Õ±|÷¿é ÀÂõþ±÷ßÔÁøž ¿÷úËòÂõþ Õ™LáÇî¼ ÂÂóÓæÃòÏûþ ÷ýÃñÂõþ±ËæÃÂõþ Φ§ýÃñòÉ ¦¤±÷Ï üÂõDZR±òµ Ü Õ±|Ë÷Âõþ öÓÂîÂÂóÓÂõÇ ÎßÁ±ø¸±ñÉŽÂ ÛÂõÑ ûÅ¢¬ü¥ó±ðÃßÁ ÂóËðÃÂõþ ðñ¿ûþËQ ¿åÃËùò¼ 9

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From the Editor's Desk...

"The essential thing is renunciation. Without renunciation none can pour out his whole heart in working for others. The man of renunciation sees all with an equal eye and devotes himself to the service of all" ... Swami Vivekananda 1 How does one "pour out" one's whole heart in working for others? How can one "see all with an equal eye?" If we want to look out for an answer to these queries, we need to delve deep into the life of Most Revered Mokshaprana Mataji. The life of the second President of Sri Sarada Math, Dakshineshwar, was a living example of how Swamiji's teachings should actually be practiced in this world. For Mataji, it was a "sin" to be selfish and true "religion" was to love others selflessly. She lived with Swamiji's ideal to see God in every being — "working through all hands, walking through every feet 2 and eating through every mouth." In this issue of "Devakshar", commemorating the birth centenary of Most Revered Mokshaprana Mataji, we have tried to pay our humble tribute to her boundless love.

Going by Sri Ramakrishna's categorization of doctors, Mataji was "uttam baidya" (the best doctor), who not only prescribed spiritual practices as per the requirement of the devotees, but also used to ensure that the devotees were following the instructions and deriving benefits from them. Several devotees have shared those instructions from their personal collections for publication and we are grateful to them. These are spiritual gems, which can be used by the householders to enrich their daily lives. This issue also has articles written by Revered Mataji on various

topics—the Upanishads, Sri Ramakrishna, Holy Mother and Swamiji, Sister Nivedita and also different problems faced by the householders. Since Devakshara strives to be the spiritual companion of the seekers, we have compiled these articles which were scattered in various publications including Nibodhata and Udbodhana. These include Revered Mataji's reminiscences on her guru Revered Swami Vijnananandaji Maharaj and also her writings on Revered Swami Vireshwaranandaji Maharaj (Prabhu Maharaj) and Revered Pravrajika Bharatiprana Mataji.

For the benefit of our Hindi-reading devotees, we have published the Hindi translation of some of Mataji's letters.

Another highlight of the current issue is the reminiscences of Mataji's devotees, which bring out the different aspects of her great persona. Those readers, who have not met Mataji in person, can form an idea about her divine life from the articles published in the "Contemplation" section. We have also carried an interesting article on a hitherto-unknown devotee Helen Francis Rubel, who played a big role in the setting up of Belur Math by extending financial help.

It is said that S×ÚU‡æ×ÙÙ (smaran manan) is the easiest way of spiritual transformation as when we contemplate on the divine qualities of a great soul, we acquire some of those traits and can purify ourselves. It is with this objective in mind, we have tried to present the holy life of Mataji with all its hues. Her life is a beacon light for us so that we can steer our way through the dark ocean of worldliness. Let the journey begin.

Notes : 1. Living at the source: Yoga teachings of Vivekananda; Edited by Ann Myren and Dorothy Madison; Advaita Ashrama, Kolkata, 1995; pg: 63 2. A study of religion; Swami Vivekananda; AdvaitaAshrama, Kolkata, 2008; pg: 17

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ANNUAL REPORT The year was 2014 and the date 31st March. This sleepy town in the Himalayas woke up to the chanting from scriptures, devotional songs, ritualistic worships and a series of other spiritual activities. For nine days till 8th April ---during the Basanti Navratri----spiritual seekers from different parts of the country congregated at this holy confluence of Alaknanda and Bhagirathi in Devaprayag to celebrate the foundation of what they called their HOME at the feet of Shri Ramakrishna.

This new HOME is the Ramakrishna Sarada Ashrama------ the only seat of Shri Ramakrishna, Shri Sarada Devi and Swami Vivekananda in the Garhwal Himalayas in Uttarakhand. As the ashrama is about to complete two years ----- working as a spiritual hub for the seekers, serving as a shelter for the wandering monks on their way to pilgrimage and also a centre for taking care of the poor and the needy ----- it is time for us to recapituate all the activities it has undertaken in the last 12 months.

Annual Day Celebration: The celebrations started on 20th March 2015 on the occasion of the Basanti Navratri.

Rituals included plantation of Haryali, lighting of the Akhandadwipa and putting the

holy kalasha. The Annual Day celebration took off with the ritualistic worship of "Adya Shakti Mahamaya" (Mother Goddess). Shrikant Babulkar, a highly accomplished student of the Devaprayag Sanskrit Mahavidyalaya, had taken up the responsibility of chanting slokas from the "Shri Chandi" for nine days.

All the hotels near the ashrama ---- Raghunath Palace, Uma Resort, Dev Motel etc. --13

ÎðßæÿæÚU-w®v{ were reserved for the devotees, who came from across the country. While Sri Prasun Guha Biswas and Sri Gobardhan Mondal were responsible for looking after the guests, Sri Subal Banerjee and his team from the Delhi, C.R. Park Kali Bari prepared food for them.

Welcoming the guests and devotees Swami Sarvatmananda, secretary of Ramakrishna Sarada Ashrama, said the ashrama was set up only due to divine grace.

Land and necessary funds for construction have come from unexpected quarters. Even now there is no permanent fund. It is like the family of Shiva, where there is no dearth of anything due to the infinite grace of Mother Annapurna. Taking care of the local people in times of need, looking after the visiting devotees and maintenance of the shrine --------- managing all these diverse activities would have been impossible without the blessings of the Holy Trio. They are running the show, we are mere instruments in their hands.

Annapurna puja was performed on 27th March, Friday, Chaitra Shukla Ashtami. On the same occasion, special puja was performed for Shri Shri Thakur, Shri Shri Ma and Swamiji.

In the afternoon, the devotees had a special discourse session with Pravrajika Subhabrataprana Mataji, in-charge of the Sarada Math in Haridwar.

On behalf of the ashrama Smt. Anubha Ghosh, a senior devotee of the Sarada Math, felicitated Revered Mataji with a shawl. The discourse was on how to follow the spiritual path shown by the Holy Trio. Revered Mataji said, the essence of this spiritual practice is unconditional love for all beings. She blessed the devotees so that they could set forth in this path of realizing the unity among many.

After sandhyaaarti Dr Deviprasad Kar, the treasurer of the ashrama, enthralled the guests with his devotional songs. Dr Kar is also an eye surgeon in a renowned hospital.

28th March, Saturday, the occasion was Ramnavami.

According to the legends, Shri Rama did penance in Devaprayag after killing Ravana. The ancient Raghunath temple here build by Adi Shankaracharya, is bearing testimony to that story. Respecting local tradition, an idol of Raghunathji has also been placed in the ashrama shrine. On the occasion of Ramnavami, abhishek of the idol was performed with milk, curd, honey and ghee. It was followed by ritualistic worship along with the chanting of the Vishnu Sahasranama. Soon after the abhishek was over, the local postman came and handed over a letter from the President Mataji of Sarada Math wherein she had sent her blessings for the ongoing activities of the ashrama. Pravrajika 14

ÎðßæÿæÚU-w®v{ Subhabrataprana Mataji read out the letter for the assembled devotees.

A building is being constructed in the ashrama campus to commemorate the birth centenary of Most Revered Mokshaprana Mataji, the second President of Sarada Math.

Revered Mataji visited Devaprayag. After taking a holy dip in the sangam she was so happy that she told her companion Pravrajika Atmaprana Mataji, "This is my Himalaya darshan." Flower offerings were made in front of Mataji's picture and special homa was performed at the place where the building is coming up.

In the evening, Ramnamsankirtan and devotional songs were rendered by Smt. Anubha Ghosh and Sri Amarendranath Ghosh. Swami Sarvatmananda gave the vote of thanks.

Next day, all the devotees were taken out for a visit to Kamaleswar Mahadev temple in Srinagar and also to Dhari Devi temple. It was facilitated by Digambar Bisht.

However, in the midst of all these fanfare came the sudden news of the demise of Manjudi, one of the founder members of the ashrama. She passed away on 5th April, 2015 after prolonged illness. A condolence meeting was organized in Delhi C.R. Park Kalibari on 24th April. Matajis from the Sarada Mission Delhi attended the meeting.

Swami Sarvatmananda was one of the keynote speakers of this meeting.

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ÎðßæÿæÚU-w®v{ Child Care: Around 50 children were invited to the ashrama on the 1st day of baisakh on the occasion of Mesh Sankranti. Special lunch with pooris, vegetable curry and sweets were prepared for them. They were also given gifts.

As part of the "Neeram Sneha Sarada", a child care project of the ashrama, the local children were given special gifts like toothpaste, toothbrush, soaps etc. on the occasion of Akshay Tritiya on 21st April.

On the occasion of Janmashtami about 20 children from the neighbourhood attended the celebrations. Gifts were given to the kids on the occasion. Prasad was distributed among all of children.

Here it is worth mentioning the endeavours of little Rajanya Bagchi who is 4.5 years old and studies in Delhi Public School, Ruby Park, Kolkata. She got a Piggy bank as a return gift from her friend's birthday and on mother's advice, she decided to save money and donate to support the cause of poor and needy children in Devaprayag.

Special Puja: Phalaharini Kalipuja has a very special significance in the Ramakrishna tradition. On this day Shri Shri Thakur worshiped Sri Sarada Maa as Goddess Kali. The puja was performed on 17th May. Devotees from Kolkata attended the puja. Prasad was distributed among all present.

Ganga Dashahara was observed on 28th May wherein Mother Ganga was worshipped. Devotees from Delhi attended this puja. At this time Pravrajika Achintaprana Mataji accompanied by junior nuns visited the ashrama. Devotees partook the Prasad.

Purushottam Masa falls once every three years. This year it was observed from 17th June to 16th July, Special worship of Lord Vishnu was performed with sahasranam path and readings from the Bhagwat Gita on all these days. There was a special havan and arati on 16th July the last day of the month and Prasad was distributed among the devotees.

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ÎðßæÿæÚU-w®v{ Guru Purnima was observed at the ashrama on 31st of July this year. About 70 children from the neighbourhood school Saraswati Shishu Mandir of the village Tungi gathered and Prasad was distributed to them. Devotees from Delhi visited the ashrama and participated in the puja.

Janmashtami is the day on which the birthday of Lord Krishna is celebrated. On this occasion devotees from Delhi along with Pravrajika Subhabrataprana Mataji visited the ashrama. In the evening she gave a discourse on the birth of Lord Krishna.

Durga Puja was also observed with much fanfare in the ashrama.

The idol of Durga was placed on the platform and ritualistic worship started in the wake of putting of mangalkalash, lighting of Akhandadwip and chanting of Durga Shaptasati. The rituals were performed by Shrikanta Babulkar.

Devotees from Kolkata visited ashrama on the occasion of Durga puja. 19th October was shashthi when invocation of Mother Durga was performed. Soumitra Chakrabarty was the priest and Parimal Chatterjee took the responsibility of being the "Tantra Dharak".

Bathing of the Navapatrika in the sangam amidst beating of dhaaks was something new for the local people. For two days --- Saptami and Ashtami ----Pravrajika Subhabrataprana Mataji was present in the ashrama.

Next in the calendar was Kojagari Lakshmi puja when the local people partook Prasad.

Around this time, we were also fortunate to have three matajis from Sarada Math — Pravrajika Buddhaprana Mataji, Pravrajika Sarbatmaprana Mataji and Pravrajika Nityamuktaprana Mataji— as visitors here.

Deepavali (Diwali) was celebrated with lighting of lamps and special puja for Mother Kali in the presence of some of the devotees from Delhi.

The last in the list of events is the celebration of Makara Sankranti, which is a big festival in North India. It was observed here through bathing in the Ganga, special puja and offering of Til (Sesame) sweets to the Gods.

Many Revered monks of the Ramakrishna Math and 17

ÎðßæÿæÚU-w®v{ Mission visited the ashrama during the year. Swami Sunishchitanandaji Maharaj from Ramakrishna Mission Narendrapur and Swami Dhirupanandaji Maharaj, the Secretary of Ramakrishna Math, Omkareshwar were among them.

The annual general meeting of the ashrama was held on 22nd of November this year. The venue was Kalibari, Chittaranjan Park, New Delhi. About 40 people attended the meeting. The meeting was presided over by Shri Prasun Guha Biswas. Swami Sarvatmanandaji Maharaj the Secretary of Ramakrishna Sarada Ashrama gave a brief sketch of the background of the ashrama and how it began. The immediate future of the ashram was discussed. It was decided that the ashrama needs to be developed into a retreat centre with periphical activities And for the best interest of the ashram it would be most advantageous if it is taken over by Sri Ramakrishna Math Mission or Sri Ramakrishna Sarada Math Mission It will not be out of place to mention here two important developments in Devaprayag. Firstly, it has been included as a Kumbhakhetra. It means that during Kumbha Mela in Haridwar, there will be special snan and mela in Devaprayag as well.

Secondly, a residential Sanskrit College is coming up here for which 15 acres of land has been acquired.

As we conclude this write up, we sincerely hope that the small study circle that was started about a decade back on the personal initiative of Swami Sarvatmananda, will take great strides in the coming years, and will be able to serve as a permanent centre for spreading the message of Shri Ramakrishna.

Sri Ramakrishnarpanamastu 18

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In Loving Memory Of

Srimati Manju Devi (1931 - 2015) Born on 12th December 1931, our beloved Manjudi left for her heavenly abode on the 5th of April 2015. We pay our most respectful homage to the unassuming noble soul who touched our hearts with her love, compassion and humility. Her everlasting smile, endearing virtues, and her humane approach have left their indelible impression in our minds.

She was associated with the Ramakrishna Sarada Mission ever since it was established in New Delhi, and was the second devotee to be initiated by Pr. Bharatiprana Mataji in this Centre. She had the rare privilege of being mentored by Revered Atmaprana Mataji with whom she had the opportunity to work in close proximity for several decades. She tirelessly devoted her time and energy for the successful production of Samvit (a publication of the Sarada Math).

The Ramakrishna Sarada Ashram, Devaprayag, owes much to the passionate interest she took at every stage of its construction and in mobilizing support and resources from countless devotees.

We will always treasure her memories and she will forever remain in our hearts as our most beloved Manjudi.

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ÎðßæÿæÚU-w®v{ ÛßÁé± ¿ßÁåÅà ðÃ±Ý ò±, ÂõëÂÿ ê±`±¼” ÂóÅËæñÂõþ ÂóËÂõþ ¿Âõ:±ò›¶±íæÃÏ îÒ±Âõþ üËe ÎðÃà± ßÁÂõþËî ÎáËù ¿æÃ:±ü± ßÁÂõþËîÂò, “ÛÂõ±Âõþ ê±`± ÂõÅËçÁ ä±ðÃÂõþ ü¿ÂõþËûþ ¿ðÃËûþåà Îî±· ÎÂõþ±æÃý×à Ûý×ÃÂõþßÁ÷ ßÁÂõþ± ëÂ׿äÂî ¿ßÁò± ¿æÃ:±ü± ßÁÂõþËî ÂõùËùò , Ýý×ÿéÂý×à Îî± ÎüÂõ±¼” ÷±î±æÃÏ ÂõùËîÂò, “ê±ßÅÁÂõþËßÁ ö±ù ßÁËÂõþ ò± à±Ýûþ±Ëù ÎàËî Âó±ËÂõþò ò±¼ ¦§±ò ýÃÃËûþ ÎáËù ÂõüËî Âó±ËÂõþò ò±¼ ê±ßÅÁËÂõþÂõþ ßÁ±Ëåà ÎßÒÁËðà ÎßÒÁËðà ÂõùËÂõ – ê±ßÅÁÂõþ, îÅ¿÷ ÛËü±, îÅ¿÷ à±Ý, ÎßÁò à±26à ò±· Õ±™L¿ÂõþßÁî±Âõþ üËe ÂõùËÂõ, ¿î¿ò qòËÂõò¼” ÛßÁÂõ±Âõþ æÃÍòßÁ± ÷±î±æÃÏÂõþ ýÃñî ñËÂõþ ¿î¿ò ÂõËù¿åÃËùò, “Îî±÷±Âõþ ýÃñî Ûî àüàËü ÎßÁò Îá±, îÒ±Âõþ± Îî± Îî±÷±Âõþ ýÃñËî ÂõÉ±ï± Âó±ËÂõò, îÅ¿÷ ýÃñîÂé±Âõþ ÛßÁéÅ ûP ßÁËÂõþ±¼” ÷¿µËÂõþ ê±ßÅÁÂõþ-÷±-¦¤±÷ÏæÃÏÂõþ æÃÏÂõ™L ëÂ×Â󿦚¿î ü¥¤Ëg ¿òËæà Îû÷ò üÂõÇðñ üËäÂîÂò ï±ßÁËîÂò, ÕÂóÂõþËßÁÝ

ÎîÂ÷òý×à üîÂßÇÁ ßÁËÂõþ ¿ðÃËîÂò¼ ÆðÃò¿µò æÃÏÂõòËßÁ Õ±ñɱ¿RßÁ ÂõþËü üÂõþü ßÁËÂõþ Îî±ù±Âõþ ëÂ×Âó±ûþ ÷±î±æÃÏ ¿ú¿àËûþ ¿áËûþËåÃò¼ ¿î¿ò ›¶÷±í ßÁËÂõþËåÃò, Âó±ýÃñËëÂÿÂõþ &ýÃñûþ Âõ± æÃeËù òûþ, Ûý×à üÑü±ËÂõþ ÎïËßÁý×à ê±ßÅÁÂõþËßÁ ö±ùÂõ±ü± û±ûþ, îÒ±ËßÁ Âó±Ýûþ± û±ûþ, Ûà±Ëòý×à îÒ±Âõþ æÃÏÂõò Ý ¿úŽÂ±Âõþ ›¶±ü¿eßÁî±¼ ûî¿ðÃò ÛßÁ ëÂ×2äÂîÂÂõþ Õ±ðÃËúÇÂõþ üg±Ëò Õ±÷±ËðÃÂõþ û±S± äÂùËÂõ, îÂî¿ðÃò ÷±î±æÃÏÝ Õ±÷±ËðÃÂõþ üËe ï±ßÁËÂõò Õ±Âõþ ï±ßÁËÂõ îÒ±Âõþ Õ± «±üÂõ±íÏ, “ûî ÎåñéÂÝÃà ýÃÃÝ ò± ÎßÁò, îÅ¿÷ îÒ±Âõþý×à üÔ¿©†¼ Îî±÷±ËßÁ ¿ðÃËûþ û± û± ßÁÂõþ±Ëò±Âõþ ¿î¿ò ¿êÂßÁ ßÁ¿ÂõþËûþ ÎòËÂõò¼ îÅ¿÷ ÎßÁÂõù îÒ±Âõþ üËe üýÃÃËû±¿áî± ßÁËÂõþ±¼” [Î÷±ŽÂ›¶±í± ÷±î±æÃÏÂõþ ¿ä¿êÂÂóS, ›¶Âõg Ý ÕòÉ ÷±î±æÃÏËðÃÂõþ ¦œÔ¿îÂä±Âõþí Àü±Âõþðñ ÷ê ÎïËßÁ ›¶ßÁ±¿úî “›¶Âõ豿æÃßÁ± Î÷±ŽÂ›¶±í±” Âõý×ÿé ÎïËßÁ ÎòÝûþ±¼]

Îù¿àßÁ±, À÷È ¦¤±÷Ï áýÃÃò±òµæÃÏÂõþ ðÃÏ¿ŽÂî ßÁòɱ¼ ÎÂóú±ûþ ü±ÑÂõ±¿ðÃßÁ¼

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ÎðßæÿæÚU-w®v{

Contemplation

Life of a God Conscious Soul Shantanu Dey

Signs of divine call The stage was set, destiny was decided, and the written instruction was provided by Providence. Just as Sri Ramakrishna wrote in His own hand an order for Narendranath to be a world teacher, Pravrajika Mokshaprana Mataji, also known as Renu in her earlier days, had a divine call to become a teacher of mankind in the path of spirituality. Just as one would see a smaller object with the help of a bigger and nearer object (Arundhati darshan), she would be the pointer towards the Holy Trio for many parched souls who otherwise would have gone astray. The signs were many and varied from her early childhood. A child of few months old forgetting pangs of hunger just by lying on the steps of Panchavati in Dakshineswar? Unheard of. So is unheard of a four year old leaving her home and hearth to follow an unknown monk, perhaps being driven by some inner urge. Her unsolicited mantra diksha from Swami Vijananandaji Maharaj, her early association with Belur Math and esteemed Sannyasins through her maternal uncle and her dispassion and distaste for a worldly life, were perhaps the fruits of many lives of austerities and yearnings for realization - as pointed out in Gita, "¥ Ùð·¤Á‹×â¢çâhSÌÌô ØæçÌ ÂÚU梻çÌ×÷Ð" (6.45).

Another factor that helped in shaping her life as a future teacher was that Mataji in her early life had received unstinted support from the senior monks of the Ramakrishna Order

who had very high hopes from her. She came in touch with many advanced souls who shaped her but Swami Premeshanandaji Maharaj probably had the greatest influence on her and she verily looked upon him as her mentor as is evident from the letters exchanged between them. Maharaj counselled her and clarified many intricate philosophical and spiritual questions. He inspired her in many ways that the effort to realize has to be spent continuously, over a very long period of time with devotion and dedication. He cautioned her to be careful in real life because even if every being is Brahman, the Brahman under the influence of Maya wears different garbs of good and evil and it is essential to keep some distance from the evil. He told her in clear terms that the chief among renunciations is renunciation of ego, without which everything else is fruitless. His letter in 1960 when he was on the verge of passing away by tearing the fetters of the world was particularly significant as he gave many advises on how to live a monastic life in an order, together with the fellow monastics. He emphasized that in any monastic order; everybody should look upon everybody else as an incarnation of Narayana and treat that person accordingly, with love and devotion, devoid of any attachment.

Prabhu Maharaj or Swami Vireswaranandaji Maharaj seemed to be another mentor that Mataji had in spiritual life.

Prabhu Maharaj advised her in one letter, "be not distressed, you will be victorious against 25

ÎðßæÿæÚU-w®v{ all odds" and used slokas from Gita to inspire her on her ideals.

Intense Renunciation and selflessness - A Divine Life Senior monks of Ramakrishna Order had very high hopes from Mataji as most probably they with their prophetic vision spotted the image of selfless love and renunciation.

Virajanandaji Maharaj said in his letter in 1948 from Shyamlatal, "Your bold adherence to ideals, selfless activities and sweet disposition has increased my affection towards you."

From the very beginning Mataji used to live a humble and simple life. She believed in simplifying living as much as possible and her needs were very less. The crest jewel of renunciation is renunciation of ego and desire and she adopted this strongly in her life. She had excellent qualities of equanimity. Even when she became the president of Sri Sarada Math she was humility personified. She stayed in a small room and practised austerities. There was no special status for her. She went on with her work of guiding new Brahmacharins and Sannyasins and mentoring them in the spiritual path with the same zeal and earnestness, despite her many other work.

She was always up very early even during her later days, even after a hard day's work. She used to take young Brahmacharins and others for sitting at japam around a fire lit up during the night and her presence itself lent a spiritual ambience which helped others in diving deep into meditation. She was particular about cleanliness of the Math and liked to take care of the gardening. She was untiring in her work as she regarded all work as that of Sri Sri Thakur. Pravrajika Ambikaprana Mataji mentions in her reminiscences as how she went to the garden one night to take out the insects from all flowers that were to be offered to God next day morning - such was her dedication and love for God. She loved the Song of the Sannyasin as it was the inner voice of all those who renounce.

26

Sympathy and Compassion Like all great saints and sages her sympathy stemmed from her realization of the grand unity that pervades the cosmos and that's why it was so broad and deep. She herself went to the home of a bereaved mother who had lost her son and helped her tide over the grief. Like a true mother she used to be worried for her innumerable daughter's wellbeing. She helped many underprivileged women to become independent.She instilled in devotees new hope, faith and courage when they had none.

Like the bird in the Upanishad who ate bitter sweet fruits and came nearer to the resplendent Self whenever it had a bitter fruit, devotees came to her as a first refuge whenever they suffered personal bereavement and tragedies.

One of her favourite songs was "Juraite chai kothay jurai" by Girish Chandra Ghosh (I long for peace but where to get it!). She therefore understood those who were in need of peace and love that would heal their afflicted lives.

In later years also she took care of the treatment of poor and needy in Math premises.

She helped them who wanted to pursue study but could not do so owing to paucity of funds.

She also helped the domestic workers in the Math to get educated and live a better life.

Many used to come to her, even from very far off places, to get peace in her holy company and she deprived none. She could empathize with the sorrows, miseries, trials and tribulations of all and her love for the sufferers was genuine.

Mataji as a human being Her eyes had a speciality - they were very bright, intelligent and almost inward looking. It may seem that she was perpetually in contemplation although outwardly did all the activities required. Her face was always beaming and radiant, even during her later days. Age could not hide the brightness and radiance, as if she was always full of bliss. Her eyes were very bright and calm like a steadily burning lamp, like cold fire which does not

ÎðßæÿæÚU-w®v{ burn but instead provides a brilliant, radiant glow that illumines every object on which it falls.

She was calm and reticent, measured in approach and speech. She used to speak very well and in a very sweet and gentle tone. She was very punctual in her duties. She followed discipline with love so that she could earn the trust of even children. She was a good cook.

Swami Vivekananda himself had said that a good cook can also advance spiritually, reason being both spiritual practices and culinary skills would need concentration and love, knowing the right ingredients and being able to apply them in the right proportion. She had a keen sense of humour. She could keep her audience enraptured by narrating funny stories. Her letters also bear testimony to her wit and sharpness of intellect. The external sense world with all its cruelties and miseries pained her sensitive soul very much. She could really feel the pain and sorrow of the sufferers and could unite with them in their miseries.

In all situations she could wonderfully adjust herself and also help others adjust, again a trait common with the Holy Mother.Her patience, fortitude and forbearance were of very high calibre and well appreciated by those who came in close contact with her.

Wherever she went a spiritual atmosphere was created. Her personal needs were very little and she could adjust herself to any situation. Her spirit of renunciation was so high that personal inconveniences did not matter to her.

She used to revere the great academics and scholars because of their intellectual abilities, but that was because she herself was no less in terms of intellectual prowess than any of them, as was testified by some of the scholars themselves. Like Swamiji she emphasized on gaining and assimilating knowledge. Swami Vivekananda had high hopes that Gargis and Maitreyis would once again rise in India once women were educated.

Mataji gave shape to that hope.

Wo r k a s w o r s h i p - p e r f o r m i n g responsibilities as an instrument of God After joining Sarada Math many responsibilities came her way but she performed every work as a Sattvik worker as pointed out in Gita - efficient, pure and methodical, detached from results, unaffected by pains and miseries and refraining from ceaseless planning. (Gita 12.16) The main reason for her success perhaps was that she was a tireless spiritual aspirant.

After whole day of work, she used to spend most of the night in japam and meditation. The other Brahmacharins and novices needed a leader, a guide who can show them how to dedicate their life in the service of God, and they got this in Renudi as she was known then.

From cleaning of clogged drains in Nivedita School to decorating the image of God with carefully plucked and chosen flowers, all work belonged to God.In the true spirit of renunciation she has disowned all personal desires of name, fame and had taken refuge at the lotus feet of God. A living testimony to her dedication to work was perhaps the Baruipara centre for which she literally gave her bones, blood and sweat, to develop and run it effectively.

According to her testimony to her devotees, the secret of work was to practice total surrender and develop faith like a child something which she herself had done. Several devotees who were fortunate enough to witness her during her spiritual practices testified how absorbed she would become during ritualistic worship or japam and meditation.

Courage in face of adversities The initial days in the newly established Sri Sarada Math were full of trials. They had to live in an isolated environment devoid of even basic safety measures. Her courage was exemplary against the misguided Naxalites who wanted to blow her up or the thieves and trespassers to Sarada Math and other establishments.

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ÎðßæÿæÚU-w®v{ Even her last days showed her unstinted courage which did not fail to meet death face to face. In November 1998 she was diagnosed with cancer but even then continued with spiritual ministrations and initiations disregarding her physical discomforts completely, until her body could not take it.

She suffered terrible bodily afflictions silently and was always jovial, displaying a very high form of titiksha.

Selfless Love of Mother She was like a mother of unbounded love and grace to many devotees and spiritual aspirants and sannyasins alike. She was as if the living shadow of the Holy Mother. She served her fellow nuns in various ways, often reading them from scriptures, guiding them in spiritual practices or singing devotional songs, and also doing menial chores for them.Like a mother she knew the deepest desires of her sons and daughters and went out of her way in fulfilling them if they were harmless.From giving her own blanket to a devotee on a cold winter morning or offering her own sweater, offering her own share of fruits and sweets as Prasad to the hungry aspirant, her motherhood began to manifest itself fully at this stage.She loved her sons and daughters but was not blind to their follies. Whenever they committed a mistake she used to correct them in the gentlest way, often setting examples herself.

As mother she was more concerned with the problems faced by the devotees and helped in many ways to remove them. She could often anticipate future problems in the lives of devotees and like Holy mother she had the uncanny ability to prevent any major misfortune to those who had taken refuge in her.

Like a loving mother she was concerned about the material and spiritual well-being of all her sons and daughters and according to some testimonies protected them in every way through her subtle presence and extra ordinary spiritual power. It was probably by her will 28

power that even unwilling members of devotee household became ardent devotees and thus she restored peace in troubled houses. She was particularly tender towards young aspirants as she knew that they needed more help in todays fast pace world. Like Holy Mother she took immense pleasure in feeding her sons and daughters to her heart's content.

Beacon in Spiritual Life - the Guru Many devotees flocked to her for spiritual advices across spectrum and she catered to the needs of everybody in the spirit of serving the Lord. Many devotees are witness to her wonderful ability to read the mind and situation and take steps accordingly so that even complicated problems would be simplified. Several devotees who were close to her even had their personal impediments resolved. She was very ardent in her spiritual practice and also expected the initiated devotees to follow spiritual path sincerely.

She encouraged her devotees to recite Gayatri mantra because of the great power of the mantra. In many cases she used to give spiritual advices over letters to Brahmacharins, sannyasins and lay disciples alike. She emphasized on complete surrender, advised others to develop a childlike faith on God and Guru and carry out regular spiritual practices. Also she asked aspirants to love God in all sincerity and with all their heart.She reminded her devotees quite often that true love of God would dawn only if the individual soul sincerely hankers after the union with the cosmic consciousness, by becoming indifferent to the ephemeral and evanescent worldly pleasures and desires.

Truthfulness, purity and honesty were her core values which she asked every devotee to adhere to. She echoed Swamiji's words and advised others to find out the true inspiration or motive behind every work.

She was a blend of hardness and softness. She never imposed her opinion on others. She encouraged others to use their own

ÎðßæÿæÚU-w®v{ discrimination and intelligence.

She even gave sound advices to worldly problems and those who were burdened could feel lighter.She motivated women to become independent and come out of the shackles imposed by society.

Leader and administrator During her tenure as the president, Sri Sarada Math expanded in many ways. New centres came up in Arunachal Pradesh, Pune, Bangalore, Trivandrum, Indore, Bhuvaneswar, Haridwar, Almora and one in far off Australia. New Mission centres were opened in the rural areas of West Bengal like Burdwan, Midnapore and 24 Parganas.

Therefore this was the period of rapid expansion and consolidation. She steered Sri Sarada Math to place it on a firm footing based on the ideals of the Holy Trio and herself visited most of the centres.

Her administration was driven by love and concern for others. Like many accomplished leaders she had an eye for detail.

She was a servant leader in the ideology of Swamiji and her tool for motivating others was genuine, motherly love. She inspired others to work wholeheartedly and devotedly for Sri Sarada Math and Mission.

She never lost her practical sense in dealing with worldly matters. She never hesitated to show the errors and mistakes in a befitting manner, like that of a great teacher.

Never did she indulge in fault finding or being harsh to people when they made mistakes. She used to teach them with a lot of patience, often setting examples herself and showing in a positive manner what was expected. Like Holy Mother she abhorred seeing fault in others. She

rectified problems in others gently and sweetly just as a gentle breeze removes the accumulated dirt in a corner.

Conclusion Life of a God conscious soul is not easy to discuss, especially mere mortals like us can only understand little of them despite our best effort. Like a well cut diamond, Pravrajika Mokshaprana Mataji's life is many faceted and each of the faces shine with equal brilliance. It is very difficult to take our eyes off from one and focus on another. She was moulded for being a teacher of mankind in the highest science -Brahmavidya, and therefore she was the ideal guru who could impart spirituality to her disciples by mere touch. She was also the mother, fashioned after the Holy Mother who took care of the material and spiritual wellbeing of all her numerous children. She was an ideal leader and administrator who could develop, nourish and nurture an organization and its people in the true spirit of detachment and renunciation. As a teacher and leader she had to set examples before people and hence she followed a strict life of austerity and renunciation. Last but not the least her prime motivation was her intense compassion for mankind, which led her to lead a God conscious life in order to distribute the love of God to all who are burdened with the worldly life. However our greatest blessing was that she was a human being, in flesh and blood who was nearer and dearer to us, with whom we could talk and laugh freely, but at the same time who could be the prism through which we viewed how the life of a God conscious soul can be.

Shantanu Dey, is an initiated disciple of Swami Smarananadaji Maharaj and a software Engineer by profession.

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ÎðßæÿæÚU-w®v{ ÛßÁ ÕÂõüËÂõþ, ýÃÿÂõþ›¶üËi§Âõþ Âó±Ëù±ûþ±òÏ úÂõþÏÂõþ ÎðÃËà ÀÂõþ±÷ßÔÁøž ÂõËù¿åÃËùò, “ýÒÃɱËÂõþ îÅÂý×à ßÅÁ¿™¦ ùëÂÿËî Âó±¿Âõþü· Õ±ûþ Îî±Âõþ üËe ßÅÁ¿™¦ ù¿ëÂÿ/” [¦¤±÷Ï ÎäÂîÂò±òµæÃÏ îÒ±Âõþ ‘God lived with them’ ¢¶ËLš ¿ùËàËåÃò, ýÃÿÂõþ›¶üËi§Âõþ ¿Âõ¦œËûþÂõþ üÏ÷± ¿åÃËù± ò±¼ Û ÎßÁ÷ò ü™L ÷ýÃñR±· Îû ðÃúÇò±ïÇÏÂõþ üËe ßÅÁ¿™¦ ùëÂÿËî ä±ûþ· ¿òËæÃÂõþ ¿Âõ¦œûþ ¿òûþLaËí ÛËò ýÃÿÂõþ›¶üi§ Âõþ±æÃÏ ýÃÃËûþ¿åÃËù± ßÅÁ¿™¦ ùëÂÿËî¼ ü¥œ¿îÂÂõþ â±ëÂÿ ò±ëÂÿËîÂý×Ã, ÀÂõþ±÷ßÔÁøž ýÃñüËî ýÃñüËî ۿáËûþ ÛËü ýÃÿÂõþ›¶üËi§Âõþ Âõ±U ñËÂõþ î±ËßÁ öÓ¿÷ ÎïËßÁ îÅÂËù ñÂõþËî ëÂ×ðÃÉî ýÃÃËùò, ýÃÿÂõþ›¶üi§ îÒ±ËßÁ ÎêÂËù ÎðÃÝûþ±ËùÂõþ ¿ðÃËßÁ ¿òËûþ ÎáËùò¼ ýÃÿÂõþ›¶üi§ ÀÂõþ±÷ßÔÁøžËßÁ ÎðÃÝûþ±Ëù ¿ÂóËø¸ ñÂõþËîÂý×à ÎðÃàËùò, Îüý×à Λ¶¿÷ßÁ ÂóÅ ø¸ ýÃñüËåÃò ÛÂõÑ îÂàòÝ îÒ±ËßÁ úM à ýÃñËî ñËÂõþ Õ±ËåÃò¼ S ÷úÐ ¿î¿ò ÕòÅöÂÂõ ßÁÂõþËî ï±ßÁËùò, ¿ÂõðÅÃÉÈú¿M ÃÂõþ ÷Ëî± ÛßÁé± ú¿M à îÒ±Âõþ [ÀÂõþ±÷ßÔÁËøžÂõþ] úÂõþÏÂõþ ÎïËßÁ ¿òáÇî ýÃÃËûþ ýÃÿÂõþ›¶üËi§Âõþ ¿òËæÃÂõþ ÷ËñÉ ›¶ËÂõú ßÁÂõþËåü S ÷úÐ ýÃÿÂõþ›¶üi§ ÕüýÃñûþ ÎÂõ±ñ ßÁÂõþËî ù±áËùò, îÒ±Âõþ ú±ÂõþÏ¿ÂõþßÁ ú¿M à ùÅ5 ýÃÃËî ù±áËù±, Âó¿ÂõþÂõËîÇ ÛßÁ ÕÂó±¿ïÇÂõ Õ±òµü±áËÂõþ ëÅÂËÂõ ÎáËù± îÒ±Âõþ úÂõþÏÂõþ ÷ò, îÒ±Âõþ ü÷¢¶ üMÃñ, îÒ±Âõþ QËßÁÂõþ ü÷™¦ ÎÂõþ±÷ßÓÁÂó Îüý×à ձò˵ ëÂ×ËMÃÃæÃò±ûþ ¿úýÃÿÂõþî ýÃÃËûþ ëÂ×êÂËù±¼ îÂàò ÀÂõþ±÷ßÔÁøž îÒ±ËßÁ ÎåÃËëÂÿ ¿ðÃËûþ ÂõùËùò, “û± îÅÂý×à ¿æÃËî Îá¿ù¼” ¿ßÁåÅÃŽÂí ÂóËÂõþ ÀÂõþ±÷ßÔÁøž î±Âõþ ¿Âóê ä±ÂóËëÂÿ ÂõË~ò, “ÛÂõ±Âõþ ÎïËßÁ Ûà±Ëò ÎÂõúÏ ÎÂõúÏ ßÁËÂõþ Õ±ü¿Âõ, ÷±ËçÁ ÷ËñÉ ßÁàòÝ üàòÝ ÛËù ýÃÃËÂõ ò±¼” îÒ±Âõþ ýÃñËî ›¶ü±ðÃÏ ü˵ú ¿ðÃËûþ ÀÂõþ±÷ßÔÁøž îÒ±ËßÁ ¿Âõðñûþ ¿ðÃËûþ¿åÃËùò¼ ýÃÿÂõþ›¶üi§ ßÁùßÁ±î±ûþ ¿ôÂËÂõþ ÛËùò¼ ÎÂõú ßÁËûþßÁ¿ðÃò ÂóûÇ™L Îü Õ±òµ î±Âõþ úÂõþÏÂõþ ÷òËßÁ Õ±›Åî ßÁËÂõþ ÎÂõþËà¿åÃÃËù±¼ ¿î¿ò ÕòÅöÂÂõ ßÁËÂõþ¿åÃËùò, ÛßÁ Õ±ñɱ¿RßÁ ú¿M à î±Âõþ ÷ËñÉ ›¶ËÂõú ßÁËÂõþËåü ÀÂõþ±÷ßÔÁøž ÂóÂõþÂõîÇÂÏßÁ±Ëù ¿Âõ:±ò±òµ ü¥óËßÇÁ ÂõËù¿åÃËùò, Û ÂóÓÂõÇ æÃÏÂõËò ÀßÔÁËøžÂõþ üËe ßÅÁ¿™¦ ùëÂÿËî±, Û Îû Îü ÎåÃËù òûþ¼ – God lived with them ¦¤±÷Ï ÎäÂîÂò±òµ]¼ Ü âéÂò±Âõþ ÂóÂõþ ûîÂÂõ±Âõþý×à ýÃÿÂõþ›¶üi§ ðÿŽÂËí «ËÂõþ ÎáËåÃò, Îüà±Ëò ¿î¿ò ÎÂóËûþËåÃò ÀÂõþ±÷ßÔÁËøžÂõþ ÕÂó±¿ïÇÂõ ö±ùÂõ±ü± Õ±Âõþ î±Âõþ Õ™LÂõþ öÂËÂõþ ëÂ×ËêÂËåà ձò˵¼ qñÅ î±ý×à òûþ, ÀÂõþ±÷ßÔÁøž îÒ±Âõþ ü±÷Ëò Î÷Ëù ñËÂõþ¿åÃËùò æÃÏÂõËòÂõþ ÂóÂõþ÷ ùŽÂÉ Âõ± äÂÂõþ÷ ›¶±¿5ËßÁ – ¿òËðÇÃú ¿ðÃËûþ¿åÃËùò Îüý×à 32

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ÎüÌæÃËòÉ Ð ‘ö±ÂõþîÂÏ›¶±í± ¦œÔ¿îÂßÁï±’ ¢¶Lš, Àü±Âõþðñ ÷ê 39

ÎðßæÿæÚU-w®v{

Affection

LETTERS TO PRAVRAJIKA MOKSHAPRANA Swami Premeshanandji

Sargachi, 1951 Dear Mother Renu, I have clearly understood the seriousness of your problems. Of course, these are not merely your personal problems; they are also national problems. A new India is being created. That is why many new dilemmas are surfacing. You will all have to create a new India by solving all these problems. Thakur has given you the responsibility for a tremendous task; he will no doubt give you strength. You are blessed.

A most difficult problem for all womankind has been waiting many ages for a solution. Mother Sarada took human birth as a symbol for the progress of all women. Now a solution to the problem is inevitable. You must all try to understand the history of women throughout the ages and in all countries, and see in your mind's eye their present helpless condition. Let your hearts overflow with compassion. Then Jagadamba the Mother of the Universe, will manifest in your intellects and show you the way.

The most pressing part of the problem for all of you present is a "means of livelihood".

For various reasons, it is neither possible nor proper for you to live by begging for your food as renunciants generally do. First of all you must be firmly resolved to be "free from the help of men." If you seek the help of men, it will be difficult to free yourselve from their domination. For many ages they have been 40

repeating the mantra of weakness into the ears of women and have thus kept them under their feet. If you depend on men, the old order will naturally come back in a new form. Observe the present condition of the institution established by the lioness, Sister Nivedita, and then try to understand the matter. (See the Letters of Swami Vivekananda, p. 43 : The two great sins of India...")

Of course, it is not possible to give up total contact with men all at once. I am simply asking you to be cautious in this matter. Is it not possible for you to earn money by doing some

ÎðßæÿæÚU-w®v{ sewing? Can't you get some income through sewing? Many other things come to my mind as well, but I do not feel bold enough to write them. I am very far away from the world and do not understand what can conveniently be done by you and what cannot be done.

My opinion is that women should not be parasites on society, getting their food by begging, but should rather earn their living by serving society. Professions like teaching, medicine, taking care of children, nursing patients, and the like should be employed as far as possible as a means of livelihood. Of course, I am writing all these things specifically for the sannyasinis, who have renounced the world.

Although I am calling this the "second" problem, it is actually the foremost problem – the way to live an ideal life, the means for the attainment of perfection. Thakur and Swamiji, however, have given a completely new and simple solution to this extremely complicated matter : (1) Sri Ramakrishna came to understand the primordial cause of the universe by virtue of knowledge. (2) He realized God through love, (3) He became one with God by conquering the vital energy. (4) He attained perfect freedom by utilizing every action and movement of his life for the sake of others.

Thakur is our ideal. Through discrimination and knowledge we shall come to understand the truth concerning the cause of the universe. This is jnana yoga, the path of knowledge. We shall control the power of prana and gain mastery over the body, mind, and intellect. This is raja yoga, the path of meditation. We shall worship the primal cause of the universe in order to fulfill all our desires and expectations of life; whatever we do, we shall do for His sake. This is bhakti yoga as well as karma yoga, the paths of devotion and selfless work.

Earlier, before the coming of Thakur, Ma, and Swamiji, people did not realize that jnana,

bhakti, yoga and karma were not separate paths. We see today in the life of Sri Ramakrishna the four yogas joined together in a beautiful harmony. This is our spiritual discipline.

We must know ourselves to be the jivatman, the living soul. But it will not do for you to forget that "the body is female". It is critical to take special precautions in this regard. The first attempt to establish your institution was unsuccessful. One of the reasons for this was that you identified yourselves with your female bodies. Another cause, it seems to me, is that at the same time you were indifferent to all the potential obstacles on the path to freedom, or independence.

It is necessary to follow certain rules: 1) First of all, devote all your energy to understanding the ideal of Thakur, Ma and Swamiji.

2) As far as possible, accumulate knowledge about the lives and words of all the great religious teachers of the world in order to understand in what sense Thakur may be called "the paragon of all incarnations."

3) Every day and with great care: practice sadhana according to the instructions of the guru with great zeal (yoga); study the scriptures (jnana); perform some service to Thakur and read some devotional literature (bhakti); and carry out the duties of the ashrama (karma) with the understanding that this will lead to liberation in the same way that jnana, yoga, and bhakti do.

4) You must strive with all your heart not to manifest the tender nature of women through tears or speech. You should manifest it, on the other hand, through service to all beings.

5) In order to keep adequate contact with the outside world, it is necessary to read some contemporary magazines and newspapers, and acquire some knowledge about current social and political topics.

41

ÎðßæÿæÚU-w®v{ Those who want to renounce the world should memorize the Gita. See that all of you memorize one verse a day. Everyone should know some Sanskrit. It is essential that you hold discussions on Sanskrit grammar for at least one hour a week. It would be good if all of you kept a copy of the Vyakaran Kaumudi - A Sanskrit grammer book by Iswar Chandra Vidyasagar Kaumudi grammar with you.

Unless you understand Sanskrit, you cannot understand the path of sannyasa at all. It is important for one or two of you to make thorough study of Sanskrit grammar and literature and become scholars so that you will not require the help of men for studying basic Sanskrit texts.

You should note, Mother, that just as Thakur told men to be cautious regarding women, so did he warn women to be cautious regarding men. You should understand all the rules concerning this. "For one's own liberation and for the good of the world ("Atmanah maksartham jagat hitaya ca") - you must pay careful attention to both sides.

Mother, I haven't been able to write all that I wanted to in any orderly fashion. My health has become very poor. If I could have done some service for all of you, I would have been very happy. But seeing my health go down day by day, I am sending whatever I was able to write today. Thakur and Mother are with you.

They will show you the way. All we want is to feel blessed by working hard for their cause.

Read all of Swamiji's letters very carefully and be inspired and uplifted by his ideas. All that you need are faith and courage – nothing else is necessary. "Mother is with you, so have no fear." If you only understood these words, all your problems would surely be solved. I am extremely pleased to learn that you are trying to mold your lives according to the ideals of Swamiji.

Yours Premeshananda * 42

Sargachi 16.1.58 Dear Mother Renu, Let me answer your questions : 1) "Inaction in action"; Thakur used to tell a story about Vyasadeva. After eating butter and cheese from the gopis, Vyasadeva said to the river Jamuna. "If I have not eaten anything, then divide yourself into two parts and leave a path for us to cross." Vyasa knew that all activities, such as eating, follow the rules of nature, and that he was only the observer, or knower. But when an insincere person pretends to renounce and be a sannyasi and neglects his duties, he commits an offense and gets the opposite result as the fruits of not performing his duties. This is action in inaction, that is to say, not performing the action and yet having to experience the fruits.

They alone can properly understand this matter who are able to establish contact with Brahman, the cause of the universe, with the help of a sharpened intellect.

It is they alone who become blessed by attaining Self-knowledge. the culmination of all actions performed throughout millions of lifetimes. That why they are called "established in yoga" ("yukta") and "performer of all action" ("krisna-karma-kri [Gita IV, 18]).

2) Self-knowledge : To know who the real "I" is within us is called "Self-knowledge".

When we say "I", we understand three things : (1) the gross body, i.e. the visible body constructed with the help of the power of prana; (2) the subtle body, representing a combination of the mind and intellect,. which inspires all our actions; and (3) the causal body, a part of Brahman, the real nature of the jiva made up of absulute existence, knowledge, and bliss. This is the "real Self".

When I come to know that I am neither the gross not the subtle body, but the cause of these two bodies, "Self-knowledge" is attained.

3) "Beyond the realm of speech and mind" (avan-manasah gocaram): When the true "I"

ÎðßæÿæÚU-w®v{ is realized by the true "I" through direct experience, then we no longer have any connection with mind and speech. This is not perception by means of the sense organs. This is "direct perception by means of the intellect itself."

4) The phenomenon of thinking is a function of the mind. It is the intellect which tells us what we should think about. The "witnessing I",. the seer of the mind and intellect, is covered by a veil of ignorance and becomes forgetful of itself; it thinks of the intellect as the "I". But it is this ego-sense which realizes God, attains samadhi, and returns from samadhi. That is why Thakur used to say, "He is within the grasp of the pure intellect."

5) By continuously thinking of the Chosen Ideal, the mind takes the form of the Chosen Ideal. Then the mind does not hold / cognise any other thought and may be called "contentless" ("nirvisaya").

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6) Brahman does not manifest in its true form in all beings. It appears in the guise of both good and bad. We have to accept Its disguises: otherwise, how could we function in day-to-day life? Don't you realize, Mother, how dangerous it would be if we were unable to recognize bad as bad? If everything is Brahman, then why have you left your father, mother, brother, and friends to come here?

Only after you have reached the roof will you know that "the stairs are made up of the same materials as the roof".

Mother Renu, the ancient Hindus intended the fourth stage of life, sannyasa, to be devoted to research into the knowledge of Brahman. But nowadays it has fallen to the brahmacharya stage of life. If you explore this knowledge of Brahman, it will bring endless good to both the world and yourselves.

Sannyasa is meant for these three practices hearing, reflecting, and meditating.

Yours Premeshananda

...... The first thing to consider is forbearance and the renunciation of egotism. You want to realize the Creator of this world by renouncing the world, isn't that so? In that case, you will have to give up both the joys and sorrows of the world (see the Gita II. 14). One who shrinks away when there is the need to endure a little suffering should live at home. Forbearance is a primary and indispensable support for one on this path. Furthermore, renunciation of egotism is real renunciation. Those who cherish the absurd desire to cling to the distinctions of family, caste, learning, and intelligence belong in a madhouse. ...... Unless one reads the Gita and the works of Swamiji, one cannot get rid of superstitions regarding religion. Women in particular, and especially Bengali women of high class families, love to lead effortless lives. No one should neglect—even in the slightest—duties toward his own people, religion, neighbors, or fellow residents on the pretext of thinking of God. ......Read verse XII. 12 of the Gita. One vainly wastes time by practicing japa and meditation without first understanding the principle behind them. Reflect on the teachings of Thakur, Mother, and Swamiji. One who is unable to perform all types of work with full concentration will only get his brain heated by practicing japa—or he may gain some prestige for being a spiritual seeker—that is all. ...... The spiritual teachings of Sri Ramakrishna have embodied themselves in the life of Holy Mother. To meditate on her life and to devote oneself to karma yoga as demonstrated by her is the means by which women can be elevated.

Yours Premeshananda

43

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21Ëú ÕË"ÃñÂõÂõþ, 1990 ÂÂõþ±÷ßÔÁøž ü±Âõþðñ¿÷úËòÂõþ Âõ±¿ø¸ÇßÁ üË¥œùËò ›¶ðÃMà ÂóÓæñòÏûþ± ÕñɎ± ÷±î±æÃÏÂõþ ö±ø¸ËíÂõþ ÕòÅ¿ù¿Âó ÎüÌæÃËòÉ - ¿òËÂõ±ñîÂ, Âó¿SßÁ±

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Spiritual Text

Love Touches the Heart Pravrajika Mokshaprana Revered President Mataji came to Ramkrishna Sarada Mission Centre in New Delhi in September, 1997 for a week. On Sunday, the 14th, she addressed a large number of devotees on the 'Bhakta Sammelan' day, as she does every year. On Wednesday, the 17th which was the last day of her stay, she said she would like to address the devotees again. Her talk was reported and translated into English by Indira Malani. - Ed.

You have been listening to devotional music till now. I would like to share some of my thoughts with you. I had wanted to come to Delhi since the month of March. Health hazards, however, changed my programme.

By the grace of God it has been possible for me to be here in September. My visit to Delhi gives me an opportunity to meet you, specially the old devotees and I always look forward to 86

meeting you.

This morning I read about an incident in a newspaper and I would like to draw your attention to the same. An adivasi (tribal) woman from Ranchi was travelling to a teaestate in the vicinity of Jalpaiguri accompanied by her two young children. Her daughter was about nine years of age and her son about three years old. While travelling towards her place of work she was suddenly confronted with a number of wild elephants, some of them with big tusks.

She was scared to death and ran for her life, unmindful of the safety of her children. Her cry for help was heard by the villagers staying nearby who came to her aid. She told them of her plight and her young children who were left behind. The villagers did all they could to chase away the elephants. The sound of crackers made the elephants recede towards the forest, but again they moved towards the tea-estate. The

ÎðßæÿæÚU-w®v{ elephants did not harm the two children in any manner. The nine year old girl held her little brother close to her and elephants protected the youngsters with the utmost care, even though they were being chased by the villagers.

Finally the elephants moved back to the forest area only after safely escorting the children and leaving them close to the tea-estate.

The spontaneous love of the wild elephants for the young human children is an expression of the divine manifestation of love.

Love is the common denominator in God's creation and encompasses all His creatures.

This is the real treasure to which all God's creatures have full access.

Devotees should pay attention to the fact that India and Indians are blessed amongst God's creatures. History bears testimony to the fact that although India was invaded and plundered, raped and looted time and again, she never lost her exercise of love where a conscious attempt is made to transcend all anger, hatred and bitterness. Indian culture has the inherent strength of unifying all diversities in every sphere of life and this makes India unique.

Why is it that today people are so selfcentered, that there is no concern for fellow human beings? There are many who dwell in remote villages and do not have access to the basic necessities of life. They go to bed hungry day in and day out, they do not get proper medical help and most important of all, have no education. I am aware of some effort being made to bring the masses within the fold of literacy, but certainly that is not education. Are the uneducated masses to be left to their own devices? Are they not our own flesh and blood, our own brethren? Are we not going to make a

genuine effort to pull them out of the mire of poverty and ignorance? It is painful to read about incidents of murder, drug rackets and violence at all levels. The uppermost thought in my mind is that these ignorant people need adequate education above anything else so that they may be able to lift themselves up.

The devotees should address themselves to some of these issues. 'Me and Mine' cannot be the be- all and end-all of our individual existence. We have to keep our eyes and ears open and take the initiative to remove the misery that surrounds us. Those persons who have experienced love of God should now make an effort to give expression to this love by lending a helping hand to those who are less fortunate.

Interaction of devotees amongst themselves and with the monastic members of the Centre helps strengthen the bond of love based on the awareness of the divinity of man.

The power of genuine love will touch a cord within the hearts of even those who do not see eye to eye with us. Will we not serve others without wanting anything in return by way of name, fame and material benefits?

You all keep coming to this Centre out of love and interact with each other. All this is a manifestation of genuine love and will help your hearts to evolve. Love is the most important thing that really matters and is to be aspired for. I pray for your well-being. May you all be blissful. The ancient rishis of this sacred land spent their life-time praying for the well-being of mankind. This is what is very special in India. May all of you be peaceful and bring peace to every heart.

Courtsey : "Samvit", Sri Sarada Math.

If you really want to lead a spiritual life, you always have to be very alert, you must always keep a guard over your mind. Always raise these questions in your mind, 'What for have you come in to this world?

How have you come? What do you want actually from this world? What is the purpose of yoru life?' — and try to get the solution of these questions form inside. Always keep a guard over your mind and see what your mind actually wants.

Mataji

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¿ßÁåÅÃý×à î±Âõþ ÷Ëò ›¶¿î¿S ûþ± âé±Ëî üŽÂ÷ ýÃÃûþ ò±¼ Ûý×à ÕÂõ¦š± ü±ñò±ùt, ÕöÂɱü ü±ËÂóŽÂ¼ ú±™LÂõþü ýÃÃË26à ÷Å¿ò Ù¿ø¸ËðÃÂõþ Âö±Âõ¼ îÒ±Âõþ± ú±™LÂõþü ÕÂõù¥¤ò ßÁËÂõþ ü±ñò± ßÁËÂõþò¼ îÒ±ËðÃÂõþ ö±Âõ ü±¿NßÁö±Âõ¼ îÒ±Âõþ± üÂõÇÂõɱÂóÏ Ö «ËÂõþÂõþ Õ¿™¦Q ëÂ×Âóù¿t ßÁËÂõþò ú±™LÂõþü Õ±¦¤±ðÃËòÂõþ ÷±ñÉË÷¼ “¦¤±÷ÏæÃÏÂõþ ßÁ±æà ßÁÂõþ±Âõþ üÅËû±á ûàò ÎÂóËûþåà àÅÂõ ö±ùÂõ±ü± Ý ¿ò‡Â±Âõþ üËe î± ßÁËÂõþ äÂù¼ Õ±ú±ßÁ¿Âõþ ü±ñò öÂæÃò Ý üËe üËe ¿êÂßÁ÷Ëî± äÂùËåü... ÛßÁ±™Lö±ËÂõ ÀÀ ê±ßÅÁÂõþ Ý ÀÀ ÷±ËûþÂõþ ÝÂóÂõþ ¿òöÇÂÂõþ ßÁËÂõþ äÂù¼ Îû îÒ±ËðÃÂõþ úÂõþí±áî î±Âõþ ö±Âõþ îÒ±Âõþ± Îòò¼” “úÂõþÏÂõþ üŵÂõþ Õ±Ëåà ÛÂõÑ Õ±òµ÷Ëò Â|X±Âõþ üËe ¦¤±÷ÏæÃÏÂõþ ßÁ±æà ßÁËÂõþ äÂËùåà ÎæÃËò ¿ò¿(™L ýÃÃù±÷¼ ßÁ±ËæÃÂõþ ôÒ±ËßÁ ôÒ±ËßÁ ò±÷ ßÁËÂõþ û±Ý¼ ‘ßÁ÷ÇËû±á’-Ý Îû ÂõèËpÁ±Âóù¿tÂõþ ÛßÁ¿é ÕòòÉ ü±ñò î± ÎÂõ±Ëñ ÎÂõ±ñ ßÁÂõþ±Âõþ Õ±™L¿ÂõþßÁ Î䩆± ßÁÂõþ¼” “æÃÏÂõËòÂõþ ÎßÁËf ÀÀ÷±ËßÁ Âõ¿üËûþ Îî±÷±Âõþ ÆðÃò¿µò üÂõ ßÁ±æà ßÁËÂõþ äÂù¼ î±ýÃÃËù ÎßÁ±ò ßÁ±æÃý×à ÂõgËòÂõþ üÔ¿©† ßÁÂõþËÂõ ò±¼ î± ÷Å¿M à ü±ñËòÂõþ üýÃñûþßÁ ýÃÃËûþ ëÂ×êÂËÂõ¼”

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V As I try to recollect my interactions with Mataji, the most vivid memory that flashes on my mind's screen is that of a series of her weekly classes; which I had the opportunity to attend. It happened during my college days and right now I cannot remember the exact day of the week when Mataji used to take those classes for her male devotees. But what I do remember was that the book called "Sri Ramakrishner Anntyaleela" (The last days of

Sri Ramakrishna), written by Swami Prabhananda, used to be read in those classes and that I used to wait keenly throughout the week for that hallowed day to arrive. Mataji hardly ever spoke in the middle of the readings.

She just listened. Her posture on the chair remained still. Her gaze remained fixed on the reader. Her unfaltering attention portrayed the depth of her involvement with Sri Ramakrishna and her entire persona radiated a 101

ÎðßæÿæÚU-w®v{ spiritual aura that could transport us, for the time being, to a different plane of existence.

Never ever have I seen a "class being taken" without the utterance of a word and never ever have I attended a class whose message has so effortlessly and, yet, so deeply been ingrained among its attendees. In those meetings we have been privileged to experience the uplifting impact of her immense spiritual

energy that she always enveloped with her motherly love. At the end of the class, as we queued up to offer our "pranam", it was this profound and unconditional love for all that expressed itself in the beatific and divine smile with which she enquired us of our well-being and asked us to come again.

Debasis Biswas

VI ÷±î±æÃÏÂõþ Õ±÷±ËðÃÂõþ Âõ±ëÂÿÏËî ձü± ÛßÁ Õ¿Âõ «±üÉ âéÂò±¼ ¿ßÁåÅà ձËáÂõþ ßÁï± ò± æñò±Ëù ÂõɱÂó±Âõþé± ¦ó©† ÎÂõ±çÁ± üyÂõÂóÂõþ ýÃÃËÂõ ò±¼ Õ±÷±ËðÃÂõþ ÎåñéÂö±ý×à “é±ÂõÅËòÂõþ” ÕßÁ±ù ÷ÔîÅÂÉÂõþ ÂóÂõþ ÷±, ÷ËòÂõþ ¿ðÃßÁ ÎïËßÁ öÂÏø¸í ö±ËÂõ ÎöÂËe ÂóËëÂÿò¼ Îüý×à ü÷ûþ Õ±÷Âõþ± ä±ÂõþæÃò, ÷±, Âõ±Âõ± Õ±÷±Âõþ ö±ý×à ¿Âõ «ðÃÏÂó Ý Õ±¿÷ ÛÂõÑ Õ±÷±ËðÃÂõþ ÎüËæñ ÷±÷±, üÂõ±ý×à ßÁùßÁ±î± ¿áËûþ¿åÃù±÷¼ ÎÂõùÅëÂÿ÷êÂ, ü±Âõþðñ÷ê ÛÂõÑ ßÁ±åñßÁ±¿åà ÀÀ ê±ßÅÁÂõþ Ý ÀÀ÷±Âõþ ¦œÔ¿î ¿ÂõæÿëÂÿî ¦š±ò&Ëù± ðÃúÇò ßÁÂõþ±Âõþ æÃòɼ Õ±÷Âõþ± ü±Âõþðñ÷Ëê ÎáËù Îüà±Ëò ÷±î±æÃÏËßÁ Õ±÷Âõþ± ðÃúÇò ßÁ¿Âõþ¼ Îüý×à ü÷ûþ Õ±÷±Âõþ ö±ý×à ¿Âõ «ðÃÏÂó ÷±î±æÃÏÂõþ ÕËé±¢¶±ô ä±ý×ÃËî ëÂ׿ò ÂõùËùò Îû ëÂ׿ò ¿ëÂÂõèn¸áýÃÃËëÂÿ Õ±÷±ËðÃÂõþ Âõ±ëÂÿÏËî ÛËü ò±ÂõþËßÁù ÎßÁ±ëÂÿ± ÛÂõÑ ÷Å¿ëÂÿ ¢¶ýÃí ßÁÂõþËÂõò ÛÂõÑ ÕËé±¢¶±ôÂÝ îÂàòý×à ÎðÃËÂõò¼ Õ±÷±Âõþ qñÅ ÛéÅÂßÅÁ ÷Ëò Õ±Ëåà Îû ÷±÷± ÛÂõÑ Âõ±Âõ± qËò ÂõËù¿åÃËùò - ÎßÁ±ï±ûþ Õ±Âõþ ÷±î±æÃÏ ÷î ÛßÁæÃËòÂõþ ÂóðÃñÓ¿ù Õ±÷±ËðÃÂõþ Âõ±ëÂÿÏËî ÂóëÂÿËÂõ. ÷±î±æÃÏ ö±ý×à ÛÂõþ ÷ò Âõþ±à±Âõþ æÃËòÉý×à ýÃÃûþî Ûé± ÂõËùËåÃò¼ û±ý×ÃËýÃñßÁ, ÛÂõþÂóÂõþ ÕËòßÁ ¿ðÃò Âó±Âõþ ýÃÃËûþ û±ûþ¼ ÛßÁ¿ðÃò ýÃÃêÂ±È ÷±Âõþ & ËÂõ±ò ÛßÁæÃò ÛËü æñò±ò Îû ÷±î±æÃÏ ÎßÁ±ò ßÁ±Âõþí ÂõúîÂÐ ¿ëÂÂõèn¸áëÂÿ ü±ÂõþðñüËã¸â ÛËüËåÃò ÛÂõÑ ëÂ׿ò ÎàÒ±æà ¿òË26Ãò Û÷ò ÛßÁæÃËòÂõþ Îû ßÁËûþßÁ ÂõÈüÂõþ Õ±Ëá î±Âõþ Îåñé ÎåÃËùÂõþ ÷ÔîÅÂÉÂõþ ÂóÂõþ ÛßÁ Î÷Ëûþ ÛÂõÑ ÛßÁ ÎåÃËù ¿òËûþ ü±Âõþðñ÷Ëê ¿áËûþ¿åÃù¼ ÷±î±æÃÏÂõþ ßÁï± qò±Âõþ ÂóÂõþ Ýà±Ëò ëÂ×Â󿦚îÂ

102

ðÅÃ-ÛßÁæÃËòÂõþ ÷Ëò ýÃÃ’ù ýÃÃûþËî± ÷±î±æÃÏ ÷±Âõþ ÎàÒ±æÃý×à ßÁÂõþËåÃò¼ î±ý×à Ýò±Âõþ± ÷±ËßÁ ÷±î±æÃÏÂõþ ü±Ëï ßÁÂõþ±Âõþ æÃòÉ ÂõùËùò¼ ÷± åÅÃéÂËî åÅÃéÂËî ü±Âõþðñ üËã¸â ÷±î±æÃÏÂõþ ßÁ±Ëåà û±Ýûþ± ÷±ËSý×à ÷±î±æÃÏ ÷±ËßÁ ¿äÂòËî Âó±ËÂõþò ÛÂõÑ î±ÂõþÂóÂõþ üÂõ ýÃÃË26à ý×ÿîÂýÃñü¼ ë±. ßÅÁËýÃÃùÏ ßÁÂõþ

ÎðßæÿæÚU-w®v{

Philosophy and Worship

The Universal Spirit of Motherhood Dr. Paromeeta Roy Indian culture and heritage have always glorified the enormous power dormant in women. Unlike, the West, the sages of India have declared in bold words deep reverence for women and have even elevated them to the status of Goddesses. The Vedic age bears an incredible instance of how the entire earth is looked upon as a mother who generously bestows blessings on her children. The ideal of endurance, unselfishness, indiscrimination, unfailing patience and boundless love that women rear in her bosom have not just nurtured great families of our past culture but have an altogether tremendous power to bring about fundamental transformation in social life.

Our country has always praised Sita for her holiness and purity. These qualities are very much innate to Indian women and they have always realized the worth of such an elevated life. As such we have come across the names of Gargi, Maitri, Damayanti, Khana etc.

Each woman has excelled in their life because of an extraordinary principle that they have kept in front of them. But is sad indeed that such noble ideal of our culture is sinking into oblivion. It is fearful that the lives of such courageous women will remain restricted to the pages of history and will never be brought down to practical life again.

Women oppression, domestic violence and many other related issues have curbed independence of women. The position of women has been more or less like the puppets who will dance and move according to the will

and wish of the persons who pull the strings i.e., the makers or preservers of patriarchy.

They have remained restricted to domestic chores of life forgetting a broader and higher goal of life. The reason behind such degradation in the life of a woman has not just been social constraint but women themselves who have not showed enough courage to set themselves free from all such oppressions. It is very truly said by SwamijiWomen must be put in a position to solve their own problems in their own way. No one can or ought to do this for them. And our Indian women are as capable of doing it as any in the world.1 What a wonderful utterance! It reminds us of a particular philosophical approach known as Existentialism. Existentialism is basically the philosophy of man, dealing with the problems an individual faces in his life and how he makes his journey to the realization of Reality. No man is born with any readymadeessence; he has to make it for himself no matter how painstaking the journey may be. And the minimum that is required for the purpose is the prior existence of the person concerned.

Hence, the existentialists proclaim- 'man is first born then he creates his own essence'. To bring in the particular philosophical approach here under discussion seems pertinent indeed as man is considered in existentialism as the maker of his own destiny. We find that fatalism has no role to play here. No matter how much bewildering be any circumstance, man has to penetrate into it and resolve it in his own way.

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ÎðßæÿæÚU-w®v{ There is none to traverse the path for him. The above quoted lines of Swamiji seem to have same overtone as the existentialists. Women are no less competent than men in comprehending the higher goal of life. Given the same opportunity as men, women can also excel in every aspect of life. Hence, there is a ray of hope in the words of Swamiji'What has happened once can certainly happen again. History repeats itself' 2 Education, self-reliance, dignity and tremendous control over senses are the means through which the path of life has to be trodden. Swamiji repeatedly praises the spirit of valor and heroism. He always used to look up to the Queen of Jhansi for her extraordinary courage and zeal. Women need to revive all these traits but certainly not at the cost of motherhood. The spirit of motherhood is the uniqueness in the personality of a woman. We have already called upon the veneration of women from the Vedic age. Women are the Living embodiment of Divine Mother. This is our culture, our heritage. We cannot move away from our roots. Today the world is engulfed with severe intolerance, discrimination in the name of religion, caste, gender etc. What solution do we have to face this crisis? Normative do's and don'ts are no answers to the grave situation that we are surrounded by. The only plausible solution that comes in mind is of patience, endurance and spirit of forgiveness and love that alone can resolve conflicts not only in the outer realm but also in the inner core of life. Hence, uplift of women is the crying need not only for the entire womanhood but extremely necessary for radical transformation in society. Great is the saying of Swamiji'It is only in the homes of educated and pious mothers that great men are born' 3 Extension of love and care occurs only when one transcends the boundaries of selfishness. The affection that a mother has for her children can never be articulated in words.

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She knows no discrimination, she knows no injury to return, she knows only to give and never to expect a thing in return. It sometimes baffles our mind as to why Swamiji had such deep conviction in Sri Sarada Devi. Often Swamiji used to utter that he can even let go Thakur but never the Holy Mother. The Divine Consort of Sri Ramakrishna was a unique blend of personality. We have brought the instances of Sita, Gargi, Maitri etc beforehand.

In the Holy Mother, we find the chastity, purity like that of Sita, the fire of renunciation similar to Gargi, Maitri, courage and zeal that of Queen of Jhansi and above all the culmination of the essence of motherhood.

The small girl of the age of five entered into the life of Sri Ramakrishna as his partner for life. Henceforth, the exalted journey of life began and the world got an opportunity to come across a Universal Mother. To call Sri Sarada Devi as a Mother in the Universal sense is appropriate if we retrospect the partnership that she made with Thakur. The Lord took great care to foster Sarada Devi's aptitude in secular and spiritual realm.

The mother had learnt from Sri Ramakrishna that the secret behind accomplishment in societal relationships rested on one's competence to adjust behavior according to place, time, circumstance and people. Sarada Devi had been extremely cautious of the teachings of Thakur and she meticulously executed every detail of them in her daily life. Thus she prepared herself for the great mission that Thakur had entrusted upon her. The journey that the Holy Mother made in taking up the responsibility of spiritual regeneration seems akin to the existential approach that we discussed earlier. If we delve deeper into the journey of the Holy Mother's life, it would become clear that every single hardship, intense suffering were the impediments that prepared her for the transcendental realm. We come across Holy Mother's relentless prayer to the Lord in her

ÎðßæÿæÚU-w®v{ days of ecstasy as'May my heart be as pure as the rays of yonder moon!' or 'O Lord, there is stain even in the moon, but let not be the least trace of stain in my mind!'4 The care and concern that the Mother extended to each member of the Math and Mission had been in the sense unique because of her exceptional quality of sensitivity, to learn and observe situation or people in a different manner. Sri Sarada Devi's motherly affection was in fact a driving force behind the incomplete work that Thakur left on the Holy Mother. Often men are unaware or rather incompetent to look at a situation in a way a woman thinks or understands. The patriarchal society has for long suppressed the voice of women. But the role of a woman as care giver undeniably helps to promote human connections by being responsive to others.

This was in fact the contribution of Thakur that instead of suppressing the voice of his partner, he made the endeavor for the manifestation of the Universal Motherhood in Sri Sri Maa. It is obvious that women consider care as a very convenient mode of resolving dilemma since care and not any set of rigid rules are considered appropriate for understanding relationships. The emergence of an agent as caring helps to make the boundaries between self and the other more effortless since happiness and well-being of the other becomes an integral part of one's own good. Thus Sri Sarada Devi has been the Sangha Janani of the Ramakrishna Math and Mission. Taking care of others and listening to each and every individual in a personal and existential way constituted the basis of a responsible behavior that we noticed in the Holy Mother. Her concern actually extended to what other person feels or suffers and therefore transcended the limits of logical articulation.

The Holy Mother's incredible love and affection proves its relevance in the voice of the Care Ethicists in recent times. Care ethics emerged as a novel and significant perspective

in contemporary moral discourse. This discipline started its journey almost three decades ago with the moral psychologist, Carol Gilligan in her famous book, In a Different Voice (1982). She felt that there is a voice other than the patriarchal voice in the existing moral domain, which she calls a "different voice". This different voice is expected to be anti-patriarchal in the sense that it will voice and address the differences felt by women in their moral experiences in their true form and not what expresses the biased moral texts. Gilligan suggested that this second voice is the one that opts for the ethics of care in settling a moral problem. Unlike the mainstream ethical thinkers who consider possession of emotion, feeling, attachment and other such relational qualities as 'Handicapped', Care Ethicists on the other hand speak of expanding care, compassion and co-feeling among various species of the universe as the survival of the one is inextricably linked and dependent on the survival of the other. A species cannot outlive the other in its effort to achieve a better life.

Being caring and emotional is a part and parcel of being morally mature. Gilligan strongly believes that moral maturity does not simply imply the blind application of rules or even using the universal moral principle rationally.

Morality which is so integrally related to feelings and emotions cannot be assessed merely through the lenses of abstract reason and justice. Hence, the feminist approach to moral problems is far more sensitive and can guarantee a better form of life in the entire social web.

The Holy Mother's warmth and care in domestic and spiritual teachings had been farreaching. Thakur knew that he would hand over the mantle to Sri Sarada Devi. It reminds us of the last words that Thakur uttered at Cossipore"Well won't you do anything? Am I to do all?

In reply the Mother said105

ÎðßæÿæÚU-w®v{ "I am but a woman. What can I do?"

Immediately Thakur replied"No, no, you have much to do." 5 We can notice here what profound reliance Thakur had on the spirit of motherhood. He knew that through the Divine Mother He will work for spiritual renaissance of man. Women thus in our country have such a revered state of existence. Her emotion, feeling, compassion are not considered as "Handicapped" but are fundamental for peace and solidarity on earth.

And when the spiritual teachings come in the guidance of a loving and caring mother, it becomes far more acceptable and comprehending. Thus the unique instance of the Holy Mother can truly work for the uplift of women from the slumber of ignorance that women are incapable of realization of the higher goal of life.

Reverential attitude towards women is in fact the Vedantic vision that asserts there is no discrimination of sex in the Supreme Reality.

The more the mind becomes introspective; it tends to realize that there is no fundamental difference in spirit. Then why should a woman be deprived of spiritual realization? Swamiji boldly declares-

"Do you know who the real 'Shaktiworshipper' is? It is he who knows that God is the Omnipresent Force in the universe and sees in women the manifestation of that force."6 With the intention thus to lay bare the potential in women, Swamiji established the Sarada Math. The Women's Math since then is working persistently with Thakur Maa's ideal where women are undertaking the vow of celibacy under the divine guidance of the President Matajis of the Sarada Math. Fine tuning of spiritual discipline with secular deeds is in fact a teaching that these celibate nuns uphold in front of us. Renunciation, purity and refuge in the Divine Spirit have brought in front such stalwart characters like Pravrajika Bharatiprana Mataji, Pravrajika Muktiprana Mataji, Pravrajika Mokshaprana Mataji, Pravrajika Shraddhaprana Mataji and even the present President Mataji, Pravrajika Bhaktiprana Mataji. Calmness in words, gentleness in behavior yet firm in principles is the teachings that the Mothers of the Math hold before us. Time has come to rejuvenate the entire womanhood with the ideals and teachings of the Holy Mother. She is the only solace of life, the ray of hope for restoration of woman power.

Notes and References 1.

2.

3.

4.

5.

6.

'Complete Works of Swami Vivekananda', Advaita Ashrama, 1995, 5:229 Ibid 7:214 Ibid 6:489 Swami Saradeshananda, The Mother as I saw Her (Being the Reminiscences of The Holy Mother Sri Sarada Devi, Sri Ramakrishna Math, Mylapore, 1982, p-6 Ibid,p-30 'Complete Works of Swami Vivekananda', Advaita Ashrama, 1995,5:26

Dr. Paromeeta Roy, a disciple of Pravrajika Shraddhapranaji, is a lecuturer in a Govt. College, Kolkata.

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Sister Bhakti

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Âó¿ÂõþËúËø¸ ÛËðÃËúÂõþ Õ¿öÂ: ¿ä¿ßÁÈüßÁËðÃÂõþ ¿òËVÇËú ÕáîÂɱ Âõ±ñÉ ýÃÃËûþ ¦¤±Ë¦šÉ±X±ËÂõþÂõþ æÃòÉ 1952 ü±ËùÂõþ Û¿›¶ù ÷±Ëü îÒ±ËßÁ æÃijöÓ¿÷ üÅý×ÃæñÂõþùɱË`Âý×à ¿ôÂËÂõþ ÎûËî ýÃÃûþ¼ ö±ÂõþËîÂÂõþ îÅÂùò±ûþ ÕòÅßÓÁù üÅý×Ãü Õ±ÂõýÃñÝûþ±Ëî úÂõþÏÂõþ ÛßÁéÅ ÛßÁéÅ ßÁËÂõþ ö±ù ýÃÃËî ï±ËßÁ¼ ýÃÃËù ýÃÃËÂõ ßÁÏ, úÂõþÏÂõþ Îüà±Ëò ¿ßÁc ÷ò ›¶±í ÂóÅËÂõþ±ÂóÅ¿Âõþ ö±ÂõþËî¼ Ûü÷Ëûþ ÎÂõùÅëÂÿ÷Ëê öÂÂõþî ÷ýÃñÂõþ±ËæÃÂõþ üËe îÂÒ±Âõþ ¿òûþ¿÷î ÂóS ¿Âõ¿ò÷ûþ ÎïËßÁ æñò± û±ûþ ö±ÂõþËî ¿ôÂËÂõþ û±Ýûþ±Âõþ æÃòÉ ö¿M ÃÂõþ ÷ò ßÁîÂé±ý×à ò± ëÂ×ðÄâ¶ÏÂõ¼ Õ¿äÂËÂõþý×à Îü üÅËû±á ÛËü û±ûþ 1954 ü±Ëù Îðà ú ÂõɱÂóÏ ü±Âõþ ð à ± ÷±Ëûþ  õþ æÃijúîÂÂõ±¿ø¸ÇßÁÏ ëÂ×Âóùˎ¼ îÂàòÝ ü¥óÓíÇ üŦš òò, îÂÂõÅÝ Îüý×à ðÅÃÂõÇù ÎðÃýà ¿òËûþ ¿î¿ò ûï±ü÷Ëûþ ÎÂõùÅëÂÿ÷Ëê ÛËü ëÂ×Â󿦚î¼ äÂîÅÂïÇ ÛÂõÑ Ûý×à Îúø¸ Âõ±ËÂõþÂõþ ÷î ÛËü Î÷±é ÷±S 42¿ðÃËòÂõþ ÎÂõúÏ ö±Âõþî Âõ±ü ßÁÂõþ± ö±ËáÉ ¿åÃù ò±¼ Âõ±ñÉ ýÃÃËûþ, ¿ôÂÂõþËî ýÃÃù Îüý×à æÅÿÂõþËàý×ü VI æÃijúýÃÃÂõþ, æÅÿÂõþËà ÎÂóÒÌËåà ö¿M à ÛÂõ±Âõþ Õ±RÏûþ Âó¿ÂõþæÃò ÛÂõÑ úýÃÃËÂõþÂõþ ÎßÁ±ù±ýÃÃù ÎïËßÁ ðÓÃËÂõþ Âó±ýÃñËëÂÿÂõþ á±Ëûþ ÎåñéÂ, ü±ñ±Âõþí ÛßÁ¿é ö±ëÂÿ± Âõ±ëÂÿÏËî ÛËü ÝËêÂò¼ ›¶ú™¦ æñò±ù± ¿ðÃËûþ ÕðÓÃËÂõþÂõþ îÅÂø¸±Âõþ Î÷ÌùÏ Õ±ùÂóÄËüÂõþ òûþò±¿öÂÂõþ±÷ ›¶±ßÔÁ¿îÂßÁ ðÔÃúÉ Õ±Âõþ âËÂõþÂõþ ÎöÂîÂËÂõþ úÂõþÈ ÷ýÃñÂõþ±ËæÃÂõþ “ùÏù± ›¶üe” ÛÂõÑ ¦¤±÷Ï ¿ò¿àù±òµ ÕòÅ¿ðÃî ëÂ×Âó¿òø¸ËðÃÂõþ ÷î ¿ßÁåÅà Âõý×ÃÂóS ¿òËûþý×à îÒ±Âõþ æÃÏÂõò äÂù¿åÃù¼ Âõ±ý×ÃËÂõþÂõþ æÃáËîÂÂõþ üËe Îû±á±Ëû±á ÂõùËî ձË÷¿ÂõþßÁ±ûþ & ¦¤±÷Ï Õ¿àù±òµ ÛÂõÑ ÎÂõùÅëÂÿ ÷Ëê öÂÂõþî ÷ýÃñÂõþ±ËæÃÂõþ üËe ¿ä¿ê ÂóËSÂõþ ÷±ñÉË÷¼ öÂÂõþî ÷ýÃñÂõþ±æÃËßÁ Îùà±, îÒ±Âõþ Îúø¸ ¿ä¿êÂÂõþ Âõþà 14ý×à ձᩆ 1954 ü±ù¼ Îü ¿ä¿êÂËî ¿òËæÃÂõþ ÂõMÇÃ÷±ò Õ±™¦±ò± ÛÂõÑ Âó¿ÂõþËÂõú ü¥¤Ëg üÑËŽÂËÂó ¿ßÁåÅà ÂõíÇò± ¿ðÃËûþý×à ÎÂõùÅËëÂÿ öÂÂõþî ÷ýÃñÂõþ±æà ÛÂõÑ ßÁ±¿ù÷ÄÂóËãÃà îÂàò ÕÂõ¦š±òÂõþî ÷êÂ-¿÷úËòÂõþ ü±ñ±Âõþí ü¥ó±ðÃßÁ ¦¤±÷Ï ÷±ñÂõ±òµæÃÏÂõþ ¦¤±¦šÉ ü¥¤Ëg ÎàÒ±æà ¿òËî Îö±Ëùò ¿ò¼ ÛÂõþÂóÂõþ ÛßÁ¿é ÷±üÝ ßÁ±Ëé ¿ò¼ ›¶¿îÂËÂõúÏÂõþ± ÛßÁ¿ðÃò ÕÂõ±ßÁ ýÃÃËûþ ùŽÂÉ ßÁËÂõþò Îû, ö¿M ÃÂõþ ðÃÂõþæñûþ ›¶¿î¿ðÃò üßÁ±Ëù ¿òûþ¿÷î ÎÂõþËà û±Ýûþ± ðÅÃËñÂõþ ÎÂõ±îÂù¿é Îü¿ðÃò ÎßÁëÂ× ÎöÂîÂËÂõþ Îòûþ¿ò¼ ÕÂõËúËø¸ Îüý×à ÂõX ðÃÂõþæñ àÅËù ÎðÃà± Îáù îÒ±Âõþ ò «Âõþ, ¦š²ù ÎðÃýà ÎýÃÃù±öÂËÃÂõþ ÎôÂËù 111

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Bhakti, Elva Nelson, Published by Ramakrishna Vedanta Society, Boston

Îù±ßÁßÁùɱíÏ, ¦¤ö±Âõ üi§É±¿üòÏÂõþ ÷ÅM à ձR± ÕËòßÁŽÂí Õ±Ëáý×à ü±ñËò±¿äÂî ñ±Ë÷ äÂËù ¿áËûþËåü ÛÂõþÂóËÂõþ î±Âõþ ÂóÓî úÂõþÏÂõþ æÅÿÂõþËà ËÂõùËðÃÂõþ Âó±¿ÂõþÂõ±¿ÂõþßÁ ü÷±¿ñ¦šù Hohen Promenade CemeteryËî ûï±ÂõþÏ¿î ü÷±¿ýÃÃî ßÁÂõþ± ýÃÃûþ 1954 ü±ËùÂõþ 20Îú ÎüË›I×¥¤Âõþ¼ Îüý×à òÏÂõþÂõ ü÷±¿ñÂõþ ü±÷Ëò ðÒñ¿ëÂÿËûþ ú±™L ÷Ëò ûîÂý×à ö±Âõ± û±ûþ îÂîÂý×à ÷Ëò ýÃÃËÂõ ¿÷üÄ ÎýÃÃËùò ô豿kü ËÂõù îÂï± & ›¶ðÃMà ü±ïÇßÁ ò±÷± ¿ü©†±Âõþ ö¿M ÃÂõþ ðñòñɱò ñòÉ ò±¿îÂðÃÏâÇ æÃÏÂõò Îûò ÀÂõþ±÷ßÔÁøž äÂÂõþËí ö¿M ÃöÂËÂõþ ¿òËÂõ¿ðÃî üÅý×Ãü Õ±ùÄÂóËüÂõþý×à öÓÂÂõò¿Âõ¿ðÃî ÕòÂõðÃÉ ÛßÁ¿é ßÅÁüÅ÷ – Edelweiss. Âó¿Âõþ¿ú©† ÎÂõú ßÁËûþßÁ ÂõåÃÂõþ Õ±Ëá ÷êÂ-¿÷úò ›¶ßÁ±¿úî ¿ßÁåÅà ÂóS Âó¿SßÁ±ûþ ¿÷ü ÎýÃÃËùò ËÂõù ò±Ë÷Âõþþ ÛßÁ ¿ÂõËðÃúòÏÂõþ ßÁï± ÎæÃËò îÒ±Âõþ ü¥¤Ëg ÷Ëò ü|X ÎßÁÌîÅÂýÃÃù æñËá¼ ü¥x¿îÂ

‘¿òËÂõ±ñîÂ’ Âó¿SßÁ±Âõþ ÛßÁ ¿ÂõËúø¸ üÑàɱûþ [JanuaryFebruary, 2010] ¦¤±÷Ï ÙÂî±ò˵Âõþ ÛßÁ¿é üÅ¿ù¿àî ›¶Âõg Îü ÎßÁÌîÅÂýÃÃù Õ±ÂõþÝ ëÂ×VÏ¿Âóî ßÁËÂõþ¼ î±ÂõþÂóÂõþ Õ¿î ü¥x¿î ýÃÃùɱËGÂõþ ÎÂõðñ™L Î÷¥¤±ËÂõþÂõþ ÕñÉŽÂ ¦¤±÷Ï üÅ¿ò÷Çù±òµæÃÏÂõþ ÷±ñÉË÷ üÅý×ÃæñÂõþùɱG ÎïËßÁ Õ±áî ÀîÅÂø¸±Âõþ ßÁ±¿™L Îâ±Ëø¸Âõþ üËe Âó¿ÂõþäÂûþ¼ ›¶ï÷ ü±ŽÂ±ËîÂý×à ÀËâ±ø¸ËßÁ ÕòÅËÂõþ±ñ ßÁ¿Âõþ æÅÿÂõþà úýÃÃËÂõþÂõþ ü¿êÂßÁ ÎßÁ±ï±ûþ ¿÷üÄ ËÂõËùÂõþ û ¿ü©†±Âõþ ö¿M ÃÂõþ ü÷±¿ñ ÂõþËûþËåà Îü¿é ÎàÒ±æà ¿òËî¼ ÕðÃ÷É ëÂ×Èü±ýÃà ձÂõþ ¿òÂõþùü ›¶Ë䩆±ûþ ¿î¿ò ßÁËûþßÁ ü5±ËýÃÃÂõþ ÷ËñÉý×à ü÷±¿ñ¿é ձ¿Âõ©¨±Âõþ ßÁËÂõþ Îüà±Ëò ¦š±¿Âóî ¿úù±Ëù౿éÂÂõþ ÛßÁà±ò± åÿÂõ îÅÂËùÝ Âó±ê±ò¼ ëÂ×ÂóÂõþc æÅÿÂõþà úýÃÃËÂõþÂõþ E. Nelson ¿ù¿àî ðÅéx±ÂóÉ ÛßÁ¿é ÂóÅ¿™¦ßÁ± àÒÅËæà ÎÂóËûþ î±Âõþ ôÂËé±ßÁ¿ÂóÝ Âó±ê±ò¼ üËýÃñðÃÂõþ›¶¿îÂ÷ ÂõgÅÂõÂõþ îÅÂø¸±Âõþ Âõ±ÂõÅÂõþ üýÃÃ+ðÃûþ üýÃñûþî± ¿öÂi§ ¿üˆ±Âõþ ö¿M ÃÂõþ ÂóÓíÉ ¦œÔ¿îÂÂõþ ëÂ×ËVËúÉ Ûý×à ü±÷±òÉ |X±?ùÏ ¿òËÂõðÃò ßÁÂõþ± üyÂõ ýÃÃî ò±¼

ÎùàßÁ - ë±Р›¶±íËá±Âó±ù Âó±ù, ¦¤±÷Ï ÷±ñÂõ±òµæÃÏÂõþ Õ±¿|î ü™L±ò¼ ÎÂóú±ûþ ¿ä¿ßÁÈüßÁ, ðÃÏâÇßÁ±ù ñËÂõþ ›¶Âõ±üÏ ö±ÂõþîÂÏûþ¼ 112

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Philosophy and Worship

The Ramakrishna Sarada Vivekananda Tradition Dr. Parthanath Mukherjee

Reminiscences and reflections Today in the twilight of my life as I sit back I can see Sri Ramakrishna's empire stretch worldwide. I feel blessed to think that I have had the opportunity to witness the growth of this empire from very close quarters. Few are so fortunate; this is nothing but His grace.

My memories rolled back more than six decades as I mused and reflected on the phenomenal growth of the Ramakrishna Mission and Ramakrishna Math, and religious organisations in the names of the Holy Trinity,since the time Swamiji laid the foundations of the Ramakrishna Order. The tyaga, the seva and unadulterated love that the monks exhibited and exemplified with great humility and vigour, are awe-inspiring.

Right from the time we were just kids, with my brother three years younger, we were exposed to the Ramakrishna Mission, Patna.

Our parents were staunch devotees for whom the Mission held priority over everything else.

The interaction between Sadhus of the Mission and devotees was intense and dense, so much so, that without grasping the full significance of our relationship, we kids, who were used to getting petted and patted by the sadhus, took normally to them. As we grew, it dawned on us that they were special mortals for whom our veneration grew spontaneously and deeply.

Patna Mission in its infancy In the late forties and early fifties, when the Ashram was still under thatched roofs, including the sanctum sanctorum, every

month, my mother and her peer group would collect one or more receipt books from the Mission - each having a fixed number of leaves. Within a matter of a few days, they would collect from earmarked devotees, some fixed contribution (chanda). Our mothers, by undertaking door-to-door collections for the livelihood needs of the Sadhus of the Mission, spared them the precious time to engage in the more serious tasks of attending to the needy and in the meticulous observance of temple rituals. This phase ended after a brief spell as the rank of the devotees swelled and the contributions flowed effortlessly.

The dedication of the Sadhus and the commitment of our parents made a deep impression in our minds. The Sadhus were not mindful of the difficult life of extreme austerity, and our parents felt very uneasy that they needed to do much more to alleviate the acute situation. There was nothing very special about our family -this was the exemplar of Sadhu-Bhakta relationship of the times. The renunciators of mundane life hungered for God realisation through tyaga (joyful selfsacrifice) and service to humanity.

Swami Tejesananda Maharaj Our residence was walking distance from the Mission. My father was a daily early morning visitor. It was sometime in the early fifties, Swami Tejesananda Maharaj was in charge of the Mission. One day my father came back looking flushed and very excited.

'Do you know', he said, and then related 113

ÎðßæÿæÚU-w®v{ the following event.

The septic tank connected to the toilets had become full. Normally those days, scavengers from the colony close by would attend to such work for a charge. On this occasion, none was available. Maharaj, without waiting until help arrived, girded his loins, with a swift motion rolled up his saffron lungiup above his knees, took a spade and started cleaning without allowing any other to take over. When the level of the sewage went down into the tank, he hopped into the tank barefoot, and mopped up the rest of the filth! - A true exemplar of Thakur's dictum, 'lajja, ghrina, bhoy/ teen thakte noi' Much later, as Head of the Delhi Centre, Swami Gokulananada Maharaj, in a lighter vein, shared with us how much of an uncomfortably strict disciplinarian he was as Principle of Belur Vidya Mandir, when he was a student there!

Swami Ranganathananda Patna Ashram was a favourite destination of Swami Ranganathananda Maharaj, particularly in the fifties and sixties. Usually he would lecture three consecutive evenings.

The themes would be generally around Swami Vivekananda. Invariably he would draw lawnfull crowds, spilling over the limited sitting space. Each time, it would be an electrifying experience for all present. Literally, ourblood circulation accelerated, as we got uplifted from the plane of the mundane to the intoxicating heights of the spiritual. Even as I write, the enchantments of those moments reverberate!

Top political leaders, including state cabinet ministers pined to listen to him and would come on their own accord! I recall on one occasion Ram Lakhan Singh Yadav, the heavyweight PWD minister was scheduled to come. Normally, he was expected to arrive in advance of the lecture time. Meanwhile, Ranganathananda Maharaj, as was his practice, had withdrawn into asecluded 114

roomfor about 20 minutes before the lecture and gone into quiet meditation. The Minister informed that he had got delayed but was on his way. We in the audience were confabulating on the incorrigible habit of politicians to arrive late for a function and delay the schedule. Five minutes to go and Maharaj was before the audience.

Sombre and majestic in bearing, he took his seat, his face glowing with a kind of radiance. Our eyes got glued to his presence.

Exactly after five minutes he stood up erect to deliver the lecture, advising Ashram volunteers to receive the Minister warmly on his arrival. The mesmerizing lecture kept us spell bound for over an hour. We did not notice when the Minister arrived! After the lecture ended, Maharaj had a few kind and warm words for the guest.

What added to the significance of the occasion was what the Minister had to say after the lecture. He described himself as a humble person whose daily concern unfortunately had to do with 'inta, roda aur patthar' (bricks, stone chips and stones). He picked up some of the sterling lessons from the lecture to express how fortunate and privileged he was to have drunk the elixir of divine words.

Maharaj sent the message of the preeminence of the time schedule of the Ashram over any other consideration. The honourable minister too was visibly inspired and the genuineness of his humility showed.

With Mahesh Maharaj Mahesh Maharaj, as we knew him, possessed a personality that could be best described as archetype of what Sri Thakur described as 'vatsalya bhav' (childlike innocent behaviour in an adult). Afflicted with epilepsy, he had sought the permission of Belur Math to open an Ashram at Rajagriha, in Bihar.m In Rajagriha, warm mineral rich water gushes out of the hill perennially from a few places. Each of these places, over time, has

ÎðßæÿæÚU-w®v{ been enclosed within a structure called kund (or kundu). The most famous of these, which has been imbued with divine significance, for its healing qualities is the Brahma Kund. A flight of steps leads up to this hill spot. Inside the enclosed complex seven hot springs in a row (sapta dhara) areperennially spouting out warm-to-hot mineral water. A rectangular tank (the size of a small room open to the sky) situated just below,is continuously replenishedby the flowing hot mineral water from the hill. The continuous inflow and outflow of water into the tank, keeps the water level constant at neck-deep level. This is the Brahma Kund. Countless persons afflicted with chronic epilepsy, arthritis and other painful conditions of the body keep coming and find great relief from bathing, first under a dharaand then immersing themselves in Brahma Kund.

The epilepsy that had afflicted Mahesh Maharaj, I have not seen in anyone. Its manifestation was somewhat similar to that of Parkinson's disease. His entire body was in perpetual motion:undulating, shaking - feet, arms, spinal column, the neck and head. His toothless mouth would not close fully and he had to be mindful of uncontrolled salivation that tended to ooze out, which he would be swiping intermittently with a thin towel (gamcha). His speech was like that of a child with tongue visibly rolling. Yet, his eyes had a sparkle, he was ever-smiling, ever-cheerful, ever-optimistic, with boundless energy. He attracted instant veneration and love. It was simply amazing how he conducted himself without the least trace of discomfort or a sense of handicap while relating with the IAS officialdom or with ministers, or with anybody, endearing them all.

He used to call my mother 'Ma' with great fondness, affection and indulgence, and she loved him like a very special son! He would drop in anytime of the day and night on his occasional visits to Patna and knew of the assured warm hospitality of his 'Ma'. For us

brothers, we simply loved him and treated him with adulation. My father was behind his extraordinary efforts to establish a Mission ashram in Rajagriha, but would occasionally chip in with my mother - 'who will look after the Ashram after you?' His standard reply would be: 'Thakur is making the Ashram, He will look after it'.

Belur Math rejected his plea due to organizational constraints. Mahesh Maharaj had to make a choice between becoming a hopeless liability on Belur Math with worsening epilepsy, or move out to Rajagriha, make himself functional with his baths in the Brahma Kund, and establish anAshram on his own initiative to serve the people. This miraculous feat he was able to accomplish, and in the process had enlisted an ever-growing number ofbhaktas (devotees), who were truly devoted to him and his passionate cause, in spite of the fact that his Ashram would not be recognised by Belur Math.

Around 1956/57, in one of his visits to Patna, Ranganathananda Maharaj expressed a desire to visit Rajagriha and meet his old comrade-in-arms Mahesh Maharaj. What a memorable trip that was!Maharaj sat next to the driver's seat, with me at the wheels. Father and my brother were seated in the rear. Those days the road was narrow but in good condition; villages with scanty population, along the roadside were few and far apart; the road was relatively free of traffic. I was an Honours graduate student full of youthful vitality. What took me by surprise was the thrill and exhilaration Maharaj exhibited with 'speed'! Free from the fear of admonition from my father for transgressing the speed barrier, we sped into Rajagriha, a distance of 70 miles in less than equal number of minutes.

Our first destination was the Ashram of Mahesh Maharaj, almost fully constructed by then. What unfolded before our eyes was the rarest of experiences. Mahesh Maharaj on hearing the news of our arrival emerged out of the Ashram with his pulsating body, arms 115

ÎðßæÿæÚU-w®v{ outstretched, speech garbled with joy, plunging into the outstretched arms of Ranganathananda Maharaj! They remained locked in each other's clasp for a long while, each murmuring words, with tears flowing down each other's cheeks. We made a discreet withdrawal from the scene allowing them the privacy of emotional exchanges.

I don't recall where we had our food. Sometime during this period Ranganathananda Maharaj was suffering from acute gastroenterological problem and was only on milk diet treated with acetic acid, which he used to prepare by himself in a long vertical measuring glass, and consumed at short intervals. What we do remember quite clearly, is what Maharaj pensively observed: 'I think Belur Math made a mistake. They should have allowed Mahesh to do the Ashram in Rajagriha'.

Our next destination was to fulfill the desire of Maharaj - a visit to the Jarasandha's Akhada (wrestling pit) .We climbed up some height to reach the cave on a small plateau. On the plateau also stood a huge boulder nearly twice the human height commanding a panoramic view of the vast expanse of the forest about 1000 feet below. The climb-up to the top of the boulder was extremely risky with a steep and slippery gradient without much of a foothold.

Reaching the spot, Maharaj's demeanor changed. He was absorbing the ambience of the place, perhaps living in the mythical past!

He was cheerful and buoyant, recasting the past. Then all on a sudden, to our consternation, he decided to climb the boulder! We could not restrain him from the big risk. We held our breath as he folded his saffron lungi, Tamilian style, ran up about 15 feet, and with astonishing agility reached the top! Awe-struck, we saw him settle down in padmashana posture facing the forest. There he was, a magnificent still silhouette against the blue sky, motionless in deep meditation.

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Was he in Samadhi? We got into a prayerful mode. I don't remember how long the meditation lasted - it could have been close to an hour. We felt spiritually elevated and doubly blessed as we got the opportunity to witness this dauntless physical feat, and the astonishing view of him in that sublime state.

The revolutionary and the reformist Along with a colleague of mine at the Indian Statistical Institute, Kolkata,we paid a visit to the legendary Kangsari Haldar, who was awarded death sentence for his role in the Kakdwip tebhaga peasant rebellion in the forties. The village was on the Diamond Harbour road in South 24 Parganas. He was elected MLA and MP from his constituency in the fifties. Ours was a purely research mission.

While recounting his life history he said they were two brothers, both chose to lead a celibate life in order to dedicate themselves for bringing about social transformation in the country. His brother chose to become a Sadhu of the Ramakrishna Mission; while he chose to become a communist revolutionary and joined the Communist Party of India. They would argue endlessly on, which was the better path that mapped out by Marx, or the one inspired

by Swami Vivekananda? Nothing, he argued with his brother, will happen by following a reformist path, what was needed was a fundamental transformation in society by overthrowing the exploitative capitalist regime through an armed revolution, and establishing a just egalitarian state.

The mention of his brother Sadhu instantly ignited my curiosity. On further probing he appreciated his brother's role in the treatment of patients of tuberculosis and other activities.

'Was he associated with the T.B. Sanatorium in Ranchi?' I asked with excitement mounting.

In considerable suspense, when he replied in the affirmative, I shot back: 'Is he Swami Vedantananda?'

ÎðßæÿæÚU-w®v{ It was a bolt from the blue! A volley of questions followed: How did I know him?

How long have I known him? How is he? I could see the joy and concern writ large all over his face at the most unexpected turn of events.

Emotionally moved he called his aging mother in impatient haste. When she came to know the cause of her son's impatience the smile that appeared on her face is unforgettably etched in my memory. We were not allowed to depart without having one of the simplest, tastiest and most memorable meals I have ever had. What made the difference was the love and affection with which it was prepared by her from their garden-fresh vegetables. After all, very few knocked at their doors that were close to her sannyasi son! How can one fathom the feelings of a mother privileged by the birth of a sannyasi who renounced his home!

Sw. Vedantananda Maharaj was the Secretary of the Patna Mission at that time.

When I shared my experience with him in my next visit to Patna, he absorbed it with quiet contentment. If there was any excitementit remained largely subterranean, it showed but barely. One could make out it was right there.

Anew vista of our relationship had unfolded quietly and unobtrusively.

I recall on a subsequent visit to Patna and the Mission, some programme was on, but he was conspicuously absent. I went in search of him to his office room in the empty Library building, where I found him pensive and all by himself. Surprised, I asked him, 'Maharaj, what are you doing here alone?

Are you unwell?'

He pushed forward to me a telegram lying on the table: it read, 'Mother passed away….'. I wondered why this coincidence? Why did I have to be present jus at that moment? This was yet anotherspecial sharing - this time of grief that took place between us in pregnant silence.

I recalled the delicious lunch the great gentlelady had made for us. I espied atear trickle down Maharaj's cheek - a sannyasi

could not demonstrate grief even at the passing away of his dearest treasure!

I had heard from my parents the story of his pioneering contribution in the treatment of tuberculosis in the country. He was one of the founder Swamis of the Ramakrishna Mission T. B. Sanatorium in Ranchi, which was established in 1951.

The story, however, has an earlier beginning. The large area of densely forested land that was allotted to the Ramakrishna Mission was sometime in the late forties. The virgin forest was uninhabited by humans and still remained the natural abode of dangerous animals, so much so, that Vedantananda Maharaj and his small team initially had to park themselves on a makeshift bamboo room on stilts (machaan). They had to be armed with weapons to ward off possible danger from the animal kingdom! Not before they were able to clear the forest and arrange for safety provisions, could they descend on the earth.

They braved the cold climate and the suffered the rigours of staying away from human habitation.

Much later, when we had grown up enough to understand, did we come to know how difficult and challenging were the lives of those two or three sadhus struggling to create an institution for serving the patients of the dreaded tuberculosis! None of us knew, until after many years our mother shared with us, how our father, in his very first visit to Ranchi Sanatorium estate, was shocked to learn that the Sadhus occasionally had to go without meals for lack of adequate funds and supplies!

Back home in Patna, he could not take his first meal as the picture of starving Sadhus horrified and haunted him. He resolved that he would first arrange for their daily bread before he could allow himself the luxury of sumptuous meals. My father was very particular that this act of his was not for consumption of others and that is how it had remained until now when I have spilled the beans!

117

ÎðßæÿæÚU-w®v{ I have often mused: was this kind of tyaga by the Swami any less of bravado than the dedication of his brother revolutionary for the cause of the bleeding peasantry? Countless TB patients, many among them unable to afford a sanatorium treatment, were restored to their normal lives, when they otherwise, would have surely perished. The Sanatorium was a model of self-sufficiency and constructive initiatives: producing its supply of vegetables from its self-managed agricultural farm; producing its supply of eggs through its poultry farm; producing enough milk for all patients from its dairy farm; arranging for vocational training for patients in their recovery mode so that they could have an easy transition into normal occupational life. Some of the finest doctors and surgeons in the country voluntarily contributed their time and expertise for treating patients and performing

the most difficult of surgeries of the time. Such was the contribution of an unassuming, determined sadhu.

In a globalizing world, embedded in highly materialistic economy and values, the natural propensity of insatiable appetite for material cravings is proving a formidable distraction from the attainment of higher moral and spiritual values. In this process of dialectical evolution, the teachings of Sri Ramakrishna, Sri Ma Sarada and Swami Vivekananda provide the beacon light thatcan ward off the blinding veil of ignorance and illusion. In the amazing growth of institutions in the Sri Ramakrishna-Sarada-Vivekananda tradition, carrying forward the messages of selfless service and God-realisation,lies the demonstration of the power of their divinity and promise of a better future.

Dr. Parthanath Mukherji, a disciple of Swami Vishuddhanandaji, is a retired professor of JNU, New Delhi.

Best Wishes

Best Wishes

From

From

DINESH CHADHA

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ÒÒâßüÏ×æüÙ ÂçÚUˆØ…Ø ×æ×ð·¤× àæÚ‡æ¢ÕýÁÐ ¥ ã¢Uˆßæ âßüÂæÂðï Øô ×ôÿæçØcØæç× ×æ àæé¿ÑH àæÙñÑ àæÙñM¤ÂÚU×ðÎ ÕéhØæ ƒæëçÌ»ëãUèÌØæÐ ¥ æˆ×â¢SÍ¢×ÙÑ ·ë¤ˆßæ ٠緤狿Îç 翋ÌØðÌHÓÓ Withdraw gradually, with the help of the resolute intellect, anchoring the mind in the self.

Think of nothing whatsoever. The yogin should bring the fickle and unsteady mind under the sole control of the self, withdrawing it from all causes whatever that make it sally forth.

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INDOCHEM TECHNOLOGIES Manufacturers of Water Treatment Chemicals

Since 1991

ClO2 Generators

O&M Services for Total Water Treatment

INDOCHEM Boiler Water Treatment Chemicals

CoolingWater Treatment Chemicals

GROWTH THROUGH SERVICES

Softener Plants DM Plants

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ISO 9001 - 2008 CERTIFIED COMPANY

# 716, Chenoy Trade Centre, Parklane, S.D. Road, Secunderabad - 500 003 Email : info@indochem.in URL: www.indochem.in 136