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The
Vedanta Kesari
If you want peace, my child, do not find fault with others. Rather see your own faults.
Never fear. Whenever you are in distress, just say to yourself, ‘I have a mother’.
I am the mother of the
wicked, as I am the
mother of the virtuous.
Cover Story
Mother Compassionate and Divine page 11
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A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914
J anuary 2021
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05 Jan Holy Mother Sri Sarada Devi Jayanti 09 Jan Swami Shivananda Jayanti 19 Jan Swami Saradananda Jayanti
January 2021
27 Jan Swami Turiyananda Jayanti
“In matters of opinion swim with the current; in matters of principle stand firm as a rock.” — Swami Turiyananda
The Vedanta Kesari
2 “Desire is like a fire which always craves new sensations. If you ignore its demand, it will burn itself out and be extinguished.” —Swami Saradananda
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The Vedanta Kesari
A Cultural and Spiritual Monthly of The Ramakrishna Order
CONTENTS
108
Vol. 108, No. 1 ISSN 0042-2983
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JANUARY 2021
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Mother Compassionate and Divine Lakshmi Devnath
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FEATURES
Swami Shivananda: A Living Light Swami Shraddhananda
Ca
lls
International Peace in the Light of Indian Philosophy Swami Durgananda
Wh
en
Go
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Kalpataru Sri Sarada Devi Swami Vedanishthananda
8 Atmarpanastuti 9 Yugavani 10 Editorial 14 Reminiscences of Sargachhi 25 Vivekananda Way 34 Pariprasna 35 Lessons from Swamis 47 The Order on the March
Keshav Chandra Sen Dr. Ruchira Mitra
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Poorva: Magic, Miracles and the Mystical Twelve
Never a Dull Moment Gitanjali Murari
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Lakshmi Devnath ck
et
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Ta
les
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Editor: Swami Mahamedhananda Published by Swami Vimurtananda, Sri Ramakrishna Math, No.31, Ramakrishna Math Road, Chennai - 600 004 and Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014. Website: www.chennaimath.org E-mail: vk@chennaimath.org Ph: 6374213070
January 2021
The
The Vedanta Kesari
4
Vedanta
One hundred and seven years e of 895 u 1 s r s e and going strong…. ti mb Firs pte e S in, He was a much-celebrated and much-feted Swami. His vad a m h famous address at The World’s Parliament of Religions, Chicago in Bra 1893 had catapulted him to the status of a super star. But Swami Vivekananda was not one to bask in chaffy glory. A letter to one of his trusted followers, from the USA, dated 12 Jan 1895, read, ‘I want to preach my ideas for the good of the world. …What work have you done in the way of advancing the ideas and organising in India? …My life is more precious than spending it in getting the admiration of the world. I have no time for such foolery.’ Swamiji, as Swami Vivekananda was fondly addressed, loved and revered his motherland as his own mother. Every breath of his aspired for her well being and every cell in his body yearned that she regain her lost glory. She had been a beacon light for the world until repeated invasions pillaged her ruthlessly and left her not just poverty-stricken but also psychologically drained. The latter struck at the very core, underlying the urgency for immediate redressal. Swamiji’s panacea for this lay in India’s very own practical and ennobling Vedantic wisdom. Vedanta recognises no weakness. It proclaims that in every individual lies a mine of strength. All that is needed is an effort to draw from it.
Swamiji started looking for the right channel to propagate the powerful message of Vedanta. He opted for the print medium and decided to bring out a journal, giving it the name Brahmavadin. In February 1895, he sent from USA $100 and a letter to his trusted disciple Alasinga Perumal. The letter read: ‘Now I am bent upon starting the journal. Herewith I send a hundred dollars… Hope this will go just a little in starting your paper.’ If selflessness and devotion would have a form, it would have borne the name of Alasinga Perumal. Brahmavadin became Alasinga’s calling and the first issue rolled out from a press in Broadway, Chennai on 14 September First iss 1895. The magazine included a poem of Swamiji ue of The Ved anta Ke specially composed for the occasion. It was titled, sari, Ma y 1914 ‘The Song of the Sannyasin’. One verse ran thus:
Kesari
One hundred and seven years and going strong….
“Strike off thy fetters! Bonds that bind thee down,
(Handwritten words in Swamiji’s own hand) With this message that marked its mission, Brahmavadin made a determined entry into the strife-ridden climate of pre-independence India. The birth of the magazine was certainly an occasion for celebration but the struggles were far from over. One of Swamiji’s letters to Alasinga read: ‘I learnt from your letter the bad financial state that Brahmavadin is in.’ This was followed by another letter that carried the line, ‘I pledge myself to maintain the paper anyhow.’ Bolstered by this pledge, Alasinga Perumal braved on, surmounting many an impediment. Sadly, Swami Vivekananda passed away in 1902, at the age of thirty-nine. Alasinga’s intense anguish morphed into heightened devotion towards the magazine. But the next hurdle in Brahmavadin’s journey came in 1909, in the form of Alasinga’s own demise. In May 1914, the magazine, tottering as it was, floundered and ground to a halt.
It was at this crucial juncture, that the Ramakrishna Mission stepped in to revive it. The Mission was itself in its nascent stages with many a teething problem but nothing could come in its way of reviving the Brahmavadin. For, had not their beloved Swamiji repeatedly said, ‘The Brahmavadin is a jewel – it must not perish!” And so, the very same month when Brahmavadin closed, it was resuscitated with the new name The Vedanta Kesari. The history of The Vedanta Kesari is much more than just a tale of sweat, toil and a dream realised. It is a narrative of Swamiji’s passion for India and Alasinga’s devotion to his master. It is a celebration of love, transcending forms.
5 The Vedanta Kesari
For fetters, though of gold, are not less strong to bind;
January 2021
Love, hate — good, bad — and all the dual throng,
Appeal
January 2021
For the last 106 years, without missing a single issue, the magazine has been carrying the invigorating message of Vedanta and alongside, continuously revamping itself to meet the changing needs of the times.
The Vedanta Kesari
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The relevance of Vedantic wisdom to everyday life is all the more pertinent today than ever before. ‘Arise, Awake and stop not till the goal is reached,’ is the thundering motto of Swami Vivekananda. The Ramakrishna Mission, as you all know, is a unique organisation where sannyasis and lay people come together and endeavour for the common good. Let’s join hands in taking forward our revered Swamiji’s vision and mission for The Vedanta Kesari.
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Prayer
Atmarpanastuti Sri Appayya Dikshitendra
January 2021
Sloka - 35 भुक्षे गुप्तं बत सुखनिधिं तात साधारणं त्वं भिक्षावृत्तिं परमभिनयन् मायया मां विभज्य । मर्यादायाः सकलजगतां नायकः स्थापकस्त्वं युक्तं किं तद्वद विभजनं योजय स्वात्मना माम् ॥३५
The Vedanta Kesari
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O Father, You enjoy secretly the treasure of bliss that is the common property of both of us, taking on the role of a mendicant and separating me by Maya. You who are the maker and the controller of the rules of conduct for the whole world, say whether such a separation (of me) is proper. Unite me with You.
(Note: The jiva (individual human being) is none other than Brahman and so his nature is bliss, but because of Maya he does not know it. This is what is meant by saying that he has been separated by Maya. The poet prays for liberation.)
Sloka - 36 न त्वा जन्मप्रचयजलधेरुद्धरामीति चेद्धीरास्तां तन्मे भवतु च जनिर्यत्र कुत्रापि जातौ । त्वद्भक्तानामनितरसुखैः पादधूळीकिशोरैरारब्धं मे भवतु भगवन् भावि सर्वं शरीरम् ॥३६
If You decide not to lift me out of the ocean of repeated births, then let me be born as any creature. But let all my future bodies be blessed by the incomparable bliss of contact with the dust of the feet of Your devotees.
Sloka - 37 कीटा नागास्तरव इति वा किं न सन्ति स्थलेषु त्वत्पादाम्भोरुहपरिमलोद्वाहिमन्दानिलेषु । तेष्वेकं वा सृज पुनरिमं नाथ दीनार्तिहारिन्नातोषान्मां मृड भवमहाङ्गारनद्यां लुठन्तम् ॥३७
Worms, snakes, trees and what else are not there in the places where the gentle breeze brings in the fragrance of Your lotus feet! Create me who am wallowing in this river of the embers of samsara as one of these (again and again) until You are satisfied. O Lord Shiva, Remover of the suffering of the weak. Translated by Sri. S.N. Sastri.
M
other is the incarnation of Bagala in the guise of Saraswati. Outwardly she is all peace, but inwardly she is the destroyer of the power of evil. Her grace upon me is one hundred thousand times greater than that of the Master. Why is it that our country is the weakest and the most backward of all countries? — Because Shakti is held in dishonour… Mother has been born to revive that wonderful Shakti in India; and making her the nucleus, once more will Gargis and Maitreyis be born into the world. – Swami Vivekananda
It is very difficult to understand Mother. She moves about, veiling her face, like an ordinary woman, but in reality she is the Mother of the Universe. If you want the grace of Sri Ramakrishna, first propitiate the Mother. There is no difference between Sri Ramakrishna and the Mother. Through Mother’s grace attainment of liberation becomes easy. – Swami Brahmananda
Holy Mother is not an ordinary woman, not a spiritual aspirant, not just a perfect person. She is eternally perfect, a partial manifestation of the Primordial Energy. She assumed a human body to awaken the womanhood of the entire world. She is the ideal of the entire womanhood of this age. – Swami Shivananda What can we understand of Mother? This, however, I can say: I have never seen such a great mind and I do not hope to see one. It is not within our capacity to comprehend the extent of Mother’s glory and power. I have never seen in anyone else such attachment; nor have I seen such detachment. – Swami Saradananda She has set the example of how to lead an ideal life in the world. How non-attached she is in the midst of her manifold tasks! Sri Ramakrishna used to accept people after a lot of testing and screening. [But] in the case of the Mother… Astonishing! Amazing! She is giving refuge to all and digesting the sins of all. – Swami Premananda
She is none other than Lakshmi and knows the past and future of all. To appreciate her grace one needs hard austerities. – Swami Adbhutananda
9 The Vedanta Kesari
PA G E S P O N S O R : S R I D E E PA K G O PA L A K R I S H N A N , C H E N N A I
Holy Mother Sri Sarada Devi
January 2021
Yugavani
January 2021
Editorial
The Vedanta Kesari
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W
Live for Others
hat a calendar year we leave behind! Dominated by fear, anxiety, physical distancing, economic loss, and deaths, the year also gave us an opportunity to seriously rethink about our desires, our priorities in life, our life style, our responsibilities, our dependencies, and our potentialities. The standout lesson has been that our health and life is linked with the wellbeing of our neighbours. As we enter into 2021, this positive learning of our interconnectedness and the need to care for each other, should guide us on the path ahead. There is a popular African story. An anthropologist once invited children from an African tribe to play a game. He placed a basket of fruits and chocolates near a tree and assembling the children at a distance, told them, “Whoever touches the basket first can have all the fruits and chocolates.” When he signalled them to start the race, the children tightly interlocked their hands and ran together! They gleefully reached the tree, and sat down to share and enjoy its contents. The astonished anthropologist asked them why they all had run together. If they had run in competition, each of them had the opportunity to enjoy the prize all for himself or herself. Now, it was the children’s turn to be surprised. They chorused, “Obonato”. Is it possible for one to be happy if everyone else is sad? Obonato or Ubuntu means “I exist because we exist.” How true! Today, in our society many are yet to awaken to this truth of interdependence. To awaken is to work in unison. This was a secret known to our Vedic ancestors. The Rig Veda Samhita states, “Be thou all of one mind, be thou all of one thought, for in the days of yore,
the gods being of one mind were enabled to receive oblations.” We have a basketful of national problems in front of us. But most of our leaders who are supposed to work together and tackle these issues, are unfortunately self-serving, engaged in one-upmanship and focussed on petty issues. Swami Vivekananda tells us, “to make a great future India, the whole secret lies in organization, accumulation of power, coordination of wills. … Being of one mind is the secret of society. And the more you go on fighting and quarrelling about all trivialities such as ‘Dravidian’ and ‘Aryan’, and the question of Brahmins and non-Brahmins and all that, the further you are off from that accumulation of energy and power which is going to make the future India.” The central ideal and message of Vedanta is “the oneness of the universe and faith in one’s self.” It is the responsibility of each one of us to build an India where the highest ideals are lived in everyday life. How do we do this? How do we counter the divisive forces which are working in the name of faith, caste, class, and ideology? Simple. Every day, while performing any action bear in mind that your work, however insignificant or unseen, has a bearing on our nation’s well-being. So, struggle to live up to your noble ideals. Then, believe from your heart that we all are one. This will gradually awaken the universal spirit in you, guide your head and hands to play your part in developing a society “based on freedom, equality, dignity of human personality, and service as the best form of inter-human relations.” May Holy Mother Sri Sarada Devi whose th 168 Janma Tithi is celebrated this month, give us the wisdom and strength to “live for others” and thus be really alive.
January 2021
Cover Story
LAKSHMI DEVNATH
“D
o you want to drag me down into Maya?” Sri Ramakrishna questioned his young wife Sarada Devi, soon after her arrival at Dakshineswar from Jayarambati in March 1872. “No,” came the prompt reply, “Why should I do so? I have come only to help you in the path of religious life.” The question was strange coming as it did from a husband who was seeing his wife after a gap of almost five years. But then Sri Ramakrishna and Mother Sarada Devi were no ordinary persons. Sri Ramakrishna had verily incarnated on earth to fulfil a divine purpose and it is a well-known fact that when divinity manifests itself on
earth, he or she brings along with them their full entourage to help them fulfil their mission. Otherwise, how can one explain the circumstances that led to the marriage of this pair?
“She who is marked for me,” declared the twenty-three-year-old Sri Ramakrishna in an ecstatic state of mind when the topic of his marriage was broached, “is waiting at the house of Ramachandra Mukherjee at Jayrambati.” That “She” was Sarada Devi, fiveyear daughter of Ramachandra Mukherjee and Shyamasundari Devi of Jayarambati. She was born on 22 December 1853. This divine marriage that took place in 1859 was very
The author is a researcher and writer with various books and articles on Indian music and culture to her credit. lakshmidevnath@gmail.com
Cover page artist: Sri Sudhir Mirage.
sudhirmirage@gmail.com
11 The Vedanta Kesari
Mother Compassionate and Divine
January 2021
much in accordance with the plan of destiny. Of this there can be no doubt for, on an earlier occasion during a temple festival in the neighbourhood of Jayarambati, an infant Sarada on being teasingly asked as to whom she was going to marry, decisively pointed to Sri Ramakrishna who was there in the crowd.
The Vedanta Kesari
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Thirteen years after their marriage an eighteen-year old Sarada Devi one day in March 1872, arrived unannounced at Dakshineswar. Since their wedding, she had visited Kamarpukur now and then but this was her first visit to Dakshineswar and she had come to stay. Sri Ramakrishna though taken aback by her unexpected arrival, welcomed her warmly for he recognised in his wife, a fellow seeker in his spiritual quest; it was through her that he was going to proclaim to the world at large the Motherhood of God. Sri Ramakrishna could not have found a better channel for his divine mission, for, Sarada Devi was verily an incarnation of hallmark purity. Even as a child her constant prayers were, “Oh Lord, there is stain even in the moon, but let there not be the least trace of stain in my mind.” Her prayers must have been answered, for, in later years, Sri Ramakrishna affirmed, “Had she not been so pure, who knows whether I would not have lost my self-control? After marriage, I had prayed to the Divine Mother, ‘O Mother! Remove even the last trace of carnality from the mind of my wife.’ When I lived with her, I understood that the Mother had really granted my prayer.” And a significant event happened on the night of the Phalaharini Kali Pooja day in 1872.
On that auspicious night, Sri Ramakrishna in an ecstatic mood, beckoned Sarada Devi to sit on the seat set apart for the deity. He then worshipped her with all the sixteen
items offered to a deity. Similarly, to the Holy Mother, Sri Ramakrishna was none other than the all-pervading God. In fact, her primary instruction to the devotees was, “Sri Ramakrishna is everything; He is the guru; He is the chosen Deity.”
To the Mother, Sri Ramakrishna was not only her spiritual mentor but also her guide in secular matters. Right from the method of rolling wicks, through methods of efficiently performing domestic activities to the art of choosing the right friends he gave her systematic and detailed training. She was his first disciple. Intrinsically pure, the Mother’s spirituality blossomed under the guidance of Sri Ramakrishna, and made her fit to carry on his work after his departure in 1886. From 1872, with intermittent visits to her native place, the Holy Mother stayed in a small room nine and a half feet by eight feet. It was her provision store, kitchen and reception and was grandiosely termed the Nahabat. From here she could get a view of the room in which Sri Ramakrishna lived and from a distance joyfully participated in his spiritual ecstasies. Her day began at 3 A.M. She woke up always with the names of deities on her lips. About her early rising she said, “Wherever I might happen to be, when it struck three in the morning, I felt as though somebody blew a flute near my ears.”
Her day began with japa and meditation, but the rest of her waking hours was taken up in performing services for Sri Ramakrishna like cooking, cleaning his room, washing his clothes, etc. She attended on Sri Ramakrishna’s mother with meticulous care and in later years also cooked for Sri Ramakrishna’s young disciples. Yes, in several aspects, the Mother’s life was an oxymoron. It is interesting that on one occasion, Shyamasundari Devi, mother of
But having given the initiation she also took up the responsibilities of errant devotees. Once when she was ill, a devotee found her practising japa at 2 A.M. When asked why she was not resting, she replied, “How can I sleep my child? They (the disciples) do not do anything at all. But since I have taken their responsibility should I not see to their welfare? Therefore, I do japa for their sake.” Her life from 1888 till her mahasamadhi in 1920 was one of active spiritual ministry. The Holy Mother encouraged the sannyasis of the Ramakrishna Math to engage in service to humanity. She was also vociferous against waste and extravagance. Intensely practical, the Holy Mother was a spiritual giant as well. Many were the occasions when she was totally absorbed in
It was now the year 1920.
The Mother was only sixty-seven years old but her end was imminent . Sri Ramakrishna, in his last days at Cossipore, had once feelingly remarked, “Well, won’t you do something? Am I to do it all?” The Holy Mother replied, “l am but a woman. What can I do?” But Sri Ramakrishna replied, “No, no, you have much to do.” Taking his words as a command, the Mother had since tirelessly devoted herself to guiding the monastic and lay devotees on the spiritual path. It was now time for her to depart. She handed over the relay baton to her ‘son’ Sarat (Swami Saradananda) and reassured her crying devotees with the words, “Sarat will take care you.” The epithet of Holy Mother to Sarada Devi, describes her personality in full. Once, when a swami asked her, “If Sri Ramakrishna is God Himself who are you then?” Without the least hesitation the Mother replied, “Who else could I be? I too am the Divine Mother.” On her deathbed and in intense physical pain she would yet compassionately tell her tearful devotees, “Eat before you go for you will be late to return to your house.” Her last message to humanity reflected her life’s teachings: “If you want peace my child, do not find fault with others. Rather see your own faults. Learn to make the world your own. Nobody is a stranger, my dear, the world is yours.”
January 2021
The Mother was indeed an incarnation of compassion. She loved all without any discrimination. She would aver, “I am the mother of the wicked, as I am the mother of the virtuous. Never fear. Whenever you are in distress, just say to yourself, I have a mother.” In fact, it was this compassion that led her to initiate all those who pleaded for it. Speaking on the efficacy of the Mantras used she said, “I have received all these Mantras from Thakur (Sri Ramakrishna) himself. Through these one is sure to achieve perfection.”
God. Yet, when a devotee asked about her exalted experiences she appeared abashed and was reticent even to talk about it, for, hers was a self-effacing personality. In fact, the Holy Mother once beautifully remarked, “What else does one obtain by realisation of God? Does one grow a pair of horns? No, our mind becomes pure, and through that pure mind comes enlightenment.”
13 The Vedanta Kesari
PA G E S P O N S O R : S R I T. C . N A N D I S H , B E N G A LU R U
Sarada Devi lamented, “My Sarada has been married to an ascetic. She will never know the happiness of being addressed as mother.” Sri Ramakrishna who heard it remarked, “Your daughter will have so many children that she will be tired of being addressed day and night as mother.” And verily, countless indeed were this divine couple’s spiritual sons and daughters! Again, illiterate though the Mother was in the recognised sense of the word, her profound wisdom emanated from a source far beyond the realms of human perception.
Reminiscences
Reminiscences of Sargachhi SWAMI SUHITANANDA
January 2021
(Continued from November 2020 issue. . .)
The Vedanta Kesari
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Swami Premeshananda (1884 – 1967) was a disciple of Holy Mother Sri Sarada Devi. For over two decades he lived at Ramakrishna Mission Ashrama, Sargachhi, West Bengal. Under his inspiration countless people led a life of spirituality and service, and many young men and women entered into monastic life. His conversations – translated from Bengali and presented below – were noted by his attendant who is now Srimat Swami Suhitananda Ji, one of the Vice-Presidents of the Ramakrishna Order. 2.2.61 Question: Can’t the mind be trained without the sadhana of worship?
Maharaj: Unless the mind is prepared, you will not be able to remain seated on the asana [in meditation] for long. That is why Sri Ramakrishna stressed the necessity of worship. He said the aspirant at first has a vision of the Goddess Durga with ten arms, then that of Mother Kali with four arms, and then with two arms. Finally, he has the vision of Bala Gopala or Sri Krishna as a child, who is without any trace of grandeur. Beyond this the aspirant sees only the formless Light.
Worshipping Sri Krishna as a young boy is a unique form of sadhana created by the Vaishnavites. Human beings appear most beautiful in their early teens, when the body emits luster without any sex-consciousness. The image of a young boy of ten or twelve, standing with a flute in hand and holding onto a cow, is exquisitely beautiful. In my boyhood I heard the song, ‘O young girl, come, come,
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let’s go and see Shyam’, and I was overwhelmed with emotion!
The Buddhists don’t have the sadhana of shanta bhava, dasya bhava, etc. It is only the Vaishnavites who have taken these practices to the highest level. Oh! Is it for nothing that God has been born in this country again and again? Has anyone else been able to make God a family member the way we have? Mother Durga comes to our home, and when it is time for her to leave, the women of the family become mad with grief. Our mothers used to preserve an ornament of the Mother, put a betel-roll in Her mouth, and whisper in Her ears, “Come again”. It was just as if the daughter had come back to her parents’ home from her in-laws’ place. 3.2.61
Question: Maharaj, whenever we use expressions like ‘by God’s grace’, and ‘God willing’, you get annoyed. Yet many senior swamis use these expressions.
When boys like you say ‘grace,’ ‘God’s will’, etc., at every turn of speech, they don’t carry any weight! I didn’t object to Soumyananda saying such things, because he has become old and is now incapable of selfeffort. He has therefore left the rest of his life in the hands of Sri Ramakrishna. This is the condition of most of us. That is why the old sadhus repeat, ’By the will of the Lord.’ But you are young, and now is the time for you to exert yourself fully. But if you say ‘As Sri Ramakrishna wills’, it is to be understood that you don’t want to exert yourself – you want to escape from responsibility. That is the reason I strongly criticise your use of expressions like ’grace’, and ’Sri Ramakrishna’s will’.
Maharaj: Sri Ramakrishna has said, ‘You realise God first and then work without any desire for its fruits.’ Very good. But he said this to those who went to him. Have you noticed their spirit of renunciation? But if we, whose urge for work has not been exhausted, renounce work by force, then we will either become lunatics or remain dry and unripe. Therefore, we have to work. The Gita says आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते ।, (6:3) “For the sage who wishes to ascend to yoga, action is said to be the means.” But there is one thing; dispassion doesn’t come through mere work, rather it creates bondage. So you first have to listen to all the concepts of yoga, selfless work, worship, and knowledge from someone who is well-versed in these theories, or from your guru, and simultaneously put them into practice. When you are convinced about these concepts, it may be possible for you to work selflessly. But even while you are engrossed in the theories, the impressions of earlier work culture remain. Hence, after practicing yoga, knowledge, and selfless work in the company of the guru for eight or ten years, the aspirant has to continue working selflessly until he exhausts his desire for work. Then he reaches the stage of inaction, योगारूढस्य तस्यैव शमः कारणमुच्यते ।। (Gita 6:3) “For that person, when he has ascended to yoga, inaction alone is said to be the means.” The first stage is of those who have just become desirous of liberation, and the second stage is of those who have firmly determined to be liberated. (To be continued. . .)
January 2021
Jiten Maharaj (Swami Vishuddhananda) utters these phrases at all times. That is because he is the guru, and his householder disciples follow his conduct [he was then the Vice President of the Ramakrishna Order and a diksha guru]. It is a kind of spiritual practice to see God’s will in our every action. If a householder devotee’s son dies and he is able to see God’s will in it, he can control his sorrow to a large extent. Aswini Datta’s BhaktiYoga describes an incident where a person’s son died and yet he remained unmoved like a log of wood.
Question: Sri Ramakrishna has said, ‘First realise God and then engage in work.’ Our Order says, ‘Work first, then Godrealisation will follow.’ How do we reconcile these two?
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Maharaj: I strongly criticise you when you say ‘by God’s grace’, because with you that becomes an excuse to shirk responsibility. Sri Ramakrishna used to say ’by Mother’s will’ because he never saw anyone other than Mother within himself. So all his work used to be done by the Mother’s will.
Article
Kalpataru Sri Sarada Devi SWAMI VEDANISHTHANANDA
Swami Vivekananda declares that the word that resounds from every page of the Upanishads is fearlessness. Indeed, that is the best thing one can pray for from the Kalpataru, the wish-fulfilling tree. This article brings to light how Holy Mother Sri Sarada Devi blesses the devotees as the Kalpataru.
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January is now observed by millions of people as the first day of the New Year. Leaving behind the gain and loss, the success and failures, the joys and sorrow of the year that went by, we look forward to the New Year with hope. It echoes in the mind — May all our wishes be fulfilled in this year!
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The devotees of Sri Ramakrishna celebrate this date of the year as the ‘Kalpataru Day’. It was 1 January 1886. Sri Ramakrishna was suffering from throat cancer. His health was declining. On the doctor’s advice, the devotees had brought him to a garden house at Cossipore in northern Calcutta [now Kolkata], hoping that the clean air there would help him to recover. Some of the young disciples were staying in the garden house for his service while the lay devotees visited him whenever they could free themselves from their family commitments. As Sri Ramakrishna was feeling better on that day, he decided to take a walk in the garden. It was a holiday and quite a few devotees had gathered in the garden house. It was 3 P.M. The devotees strolling in the garden were delighted to see Sri Ramakrishna walking in the garden. When he approached them, Sri Ramakrishna asked one of his followers, Girish
Holy Mother Sri Sarada Devi
Chandra Ghosh, a question he had often asked before, “Girish, you, I find, say to one and all everywhere so many things about me (that I am an incarnation of God), what have you seen and understood (about me) that you do so?” Girish, overwhelmed with devotion, replied,
The author is an Acharya at the Training Centre for brahmacharis in Belur Math. vedanishthananda@rkmm.org
What can the Holy Mother give us?
In The Gospel of Sri Ramakrishna, we find Sri Ramakrishna saying, “One must propitiate the Divine Mother, the Primal Energy, in order to obtain God’s grace. God himself is Mahamaya, who deludes the world with Her illusion and conjures up the magic of creation, preservation, and destruction. She has spread this veil of ignorance before our eyes. We can go into the inner chamber only when She lets us pass through the door.” Swami Vivekananda too proclaimed that without the worship of Shakti no good is achieved. When asked why Shakti is worshipped before any work is undertaken, Swami Brahmananda replied that Mother has the key to all doors and one can only enter if she graciously unlocks the door and opens it. So, truly the Mother is सर्वकर्मफलदात्रि, “O, the bestower of the results of all karmas.” The plan for human life
T h e fo u r P u r u s h a r t h a s o r t h e Chaturvargaphala forms one of the bases of the Sanatana Dharma of Bharatvarsha or the Hindu way of living. It refers to the four proper goals or aims of a human life that a human being wishes for in life. The four purusharthas are Dharma (righteousness, moral values), Artha (prosperity, economic values), Kama (pleasure, love, psychological values) and Moksha (liberation, spiritual values). It holds that every human being has four proper goals that are necessary and sufficient for a fulfilling and happy life.
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In the Devi Suktam, it is said, यं कामये तं तमुग्रं कृणोमि , “If I like someone I make him the greatest.” The Mother, the Divine, the Truth, the Ultimate, the Supreme, the Brahmashakti when manifested with a ‘name and a form’ is verily the giver of all results, the bestower of all blessings, the fulfiller of all wishes. In this age, Holy Mother Sarada Devi is such a manifestation.
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“What more can I say of Him, whose greatness Vyasa and Valmiki could not find words to express?” Hearing these words expressed with fervent faith, Sri Ramakrishna entered into a deep ecstatic state. He then blessed them all: “What more shall I say to you? May you all be awakened!” Sri Ramakrishna then began to touch the devotees transporting them into high states of divine consciousness. One of the lay disciples present there, Ramachandra Dutta, later explained that Sri Ramakrishna had in effect become a ‘Kalpataru’, the ‘wish-fulfilling tree’ as mentioned in the Hindu puranas. He later began celebrating this mystical event as the ‘Kalpataru Day’ on the first of every January. It is interesting to note that none of Sri Ramakrishna’s disciples who later became sannyasis, were present during this event. Most of them having spent the night in meditation and keeping vigil in service of Sri Ramakrishna were taking rest, and some took this opportunity to clean his room and bedding. One such disciple was Saratchandra Chakravarty, later known as Swami Saradananda. He had witnessed the event from the rooftop of the living quarters of Sri Ramakrishna in the garden house. He, however later commented that ‘Kalpataru Day’ is a misnomer, since the pauranic wishfulfilling tree grants anything — good or bad, whereas Sri Ramakrishna gives only what is spiritually beneficial. Swami Saradanandaji preferred to refer to the event as आत्मप्रकाशेन अभयप्रदानम् “the act of bestowal of freedom from fear by revealing Himself.” A close look into the divine life of Holy Mother shows that she has also bestowed freedom from fear to the devotees by revealing Herself! Hence, Holy Mother Sri Sarada Devi too could be called the Kalpataru! Indeed, to devotees Sri Ramakrishna and Sri Sarada Devi are ‘one’.
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How should we live our lives?
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However, it has been recognised and has been often debated that there lies an inherent tension between renunciation and moksha on one hand, and the active pursuit of kama and artha on the other. This has led to the concepts of pravritti and nivritti, with the former meaning ‘giving or devoting oneself ’ to external action while the latter means ‘withdrawing and restraining oneself’ from external action in order to focus on one’s own liberation. Artha and kama are pravritti, while moksha is nivritti. Both are considered important in Hinduism. The first kind of activity leads to अभ्युदयः, progress, and the second to निश्रेयः, perfection. The shashtras offer a creative resolution to the tension between ‘action-filled life’ and ‘renunciation-driven life’, by suggesting that the best of both the worlds can be achieved by d e d i c a t i n g o n e s e l f to ‘ a c t i o n w i t h renunciation’, that is performing ‘action without attachment or craving for results’. Action must be engaged in because it is dharma, that is, it is good, virtuous, right, a duty and a moral activity; but it should not be engaged in to satisfy one’s craving for the results or material rewards disregarding dharma. This idea of craving-free, dharmadriven action has been called nishkama karma in the Bhagavad Gita. Isha Upanishad also states तेन त्यक्तेन भुञ्जीथा “act and enjoy with renunciation.” Holy Mother shows how to live in the world
The life of Holy Mother exemplifies this e te r n a l p r i n c i p l e o f H i n d u i s m — t h e reconciliation of the Trivarga (dharma, artha, kama) with the Parama Varga i.e., moksha. Living in a family set up she was dedicated to her duties, but she remained totally unattached to the results. Rightly did one of her female attendants once comment, “Neither
have we seen such commitment, nor have we ever perceived such detachment.” Thus, through her life, Holy Mother teaches us how to engage with this world without fear of drowning in it.
As pointed out earlier, according to Swami Saradanandaji the Kalpataru phenomenon is “the act of bestowal of freedom from fear on all devotees by the revelation of the divine nature of the Incarnation.”
In his book Holy Mother Sarada Devi, Swami Gambhirananda comments, “We try to understand Saradamani Devi as the Mother, the Guru, or the Deity. But a little thought will convince us that all these three aspects are inalienably blended in her finely integrated and harmonised life. Whenever She appears to us as the Mother, we get also a glimpse of her inherent power of imparting that true knowledge that dispels all ignorance; when we approach Her as the Guru, She draws us to Her lap as the Mother; and when we want to recognise the Mother and the Guru in Her, we find Her seated transcendentally in Her Divine effulgence.” Swami Saradadanandaji served Holy Mother for decades. However, when asked about Holy Mother, he only replied by singing these lines from a song, “For long have I been so close to you, just moving behind you like a shadow! However, I have accepted defeat in my endeavor to comprehend you!” It is really difficult to know Mother unless she reveals herself. Holy Mother once told a devotee, “I tell you, none of them will understand me so long as I am here, they will understand everything hereafter.” A devotee had heard, “The Mother is Kali Herself, the Primal Energy, the Deity.” He wanted a confirmation of this from the Mother herself; for the Gita speaks of such a selfavowal. Hence he said to the Mother, “I believe what I have heard of you. Yet if you yourself tell me so, I can be free from any lingering doubt. I
Holy Mother as the Kalpataru
If being a Kalpataru is actually ‘the act of bestowal of freedom from fear on all
The Mother is the Primal Energy, the manifestation of the Supreme Brahman. To try to know her with our limited intellect, is like the salt doll approaching to gauge the depth of the ocean. Sri Chandi says, “Salutations to the Divine that resides in all manifestations of this creation as the embodiment of Motherhood.” By revealing Her Divine nature and proclaiming us to be Her children, Holy Mother draws our mind towards our potential divine nature. To know the Mother, is to know our divine nature, our true Self. Once we realise our true nature, we will transcend from untruth to Truth, from darkness to Light, from mortality to Immortality. As the Upanishads proclaim, we will then be in the state of fearlessness being free from this identification with the lower self as the body-mind-intellect that is impermanent. Holy Mother Sri Sarada Devi is the Kalpataru whose grace can bestow upon us this fearlessness. Holy Mother’s Temple in the foreground, Belur Math
January 2021
The Mother was once travelling to Jayrambati from Kamarpukur long after the passing away of Sri Ramakrishna. Her nephew Shivaram, who was then very young, followed her with a bundle of clothes. When they reached the field in the vicinity of Jayrambati, some idea crossed Shivaram’s mind and he stood still. The Mother, nor knowing this, proceeded a little and then missing the sound of his footsteps looked back to find him standing still. She said with amazement, “What’s the matter, Shivu? Come on.” He just replied, “I shall proceed only if you tell me one thing.” “What’s that?”, inquired Mother. “Will you tell me who you are?” asked Shivaram. “Who should I be?’ I am your aunt,” replied Mother. “Then go,” said Shivaram nonchalantly. “Here you are near your house. I won’t proceed further.” The sun was setting; and so in a worried tone Mother said, “Look at that! Who can I indeed be, my dear? I am a woman, your aunt.” “Very good,” persisted Shivaram. “You can as well go.” Finding Shivaram still standing adamantly, Mother said at last, “People say, I am Kali.” To be doubly sure Shivaram asked, “Kali? Truly so?” The Mother said, “Yes.”
devotees by revealing oneself’ and not just ‘fulfilling the wish of the devotees’, then in what way does the Holy Mother manifest Herself as the Kalpataru?
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want to learn from your own words, whether that is true.” The Mother replied, “Yes, it is so.”
Article
January 2021
International Peace in the Light of Indian Philosophy
The Vedanta Kesari
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SWAMI DURGANANDA
eep introspection and passionate preoccupation of the entire race in the land of India for millennia in search of the secrets of the inner world of one’s own being made the sun of knowledge dawn on them at a very early stage of human civilisation. Mysteries of life opened one after the other in their hearts. Perhaps due to the continuous unfolding of the discoveries, even the earliest known civilisation in India was ‘peaceful and without warfare or conquest’ in comparison with all other first civilisations elsewhere in the world. However, it was the concluding period of these explorations, the Vedic period, that made the grand discovery of the supreme, indivisible, and boundless ‘Universal Consciousness’, immanent in all places and also transcendent, described as insuperable, invincible and incontrovertible state full of serenity and peace which came to be known as Brahman (lit., ‘the vast’). They found that Brahman, the universal Ultimate Truth, is directly experienceable and of the n a t u re o f E x i s te n c e / Tr u t h ( s a t ) , Consciousness/Knowledge1 (cit) and Bliss/ Infinitude (ananda) 2 beyond verbal description, and is also the substratum of everything we do and experience. This discovery is perhaps the greatest gift India has given to the world. Having discovered the highest at an early period in civilisation, the
later generations could go no further than to verify and re-validate these truths. It can be seen from the Indian history that, having discovered this direct, supersensuous and incontrovertible experience first, explanations, theories, dialectics, and various schools of philosophy developed later. The methods for achieving that supreme experience, including those offering a wide range of choice to suit different tastes and temperaments of various people, developed even later. This is in contrast to the development in the West, where the evolution appears to be in the opposite order, i.e., from methods (for eg. in reasoning etc.,), to philosophy, to material development , and then to sensuous experience. Peace in Indian psyche
Peace has been deeply ingrained in Indian culture because the Ultimate Truth, according to Indian Philosophy, is also of the nature of stillness, poise, contentment and is imperturbable. In any Vedic chanting we often repeat the words ‘shanti, shanti, shanti’. The Sanskrit word for ‘healthy’ is swastha (swa = oneself, sthah = established, settled, situated), which means to be collected in oneself or to be at peace with oneself. To say ‘Are you all right?’ Indian culture may use the expression ‘swastha?’, which means, are you with yourself.
The author is a sannyasi of the Ramakrishna Order and is now serving as Personal Secretary to Srimat Swami Shivamayanandaji, one of the Vice Presidents of the Order. durganandaswami@gmail.com
Consciousness, the cause of feeling, knowledge and external action, is always experienced inside one’s own being. Thus to the Indian people it was obvious that there must be peace in one’s own being before perceiving it outside or causing it to come about outside. ‘On a disturbed water surface the beautiful moon appears flustered’ is a frequently cited example in the Indian literature depicting the need to deal with the self before seeing everything outside in peace. Mahatma Gandhi gave to the world the maxim: ‘Be the change that you wish to see in the world.’ In the Bhagavad Gita (2.66), in the very beginning of his sermon, Sri Krishna mentions अशान्तस्य कुतः सुखम्, “wherefrom happiness, without peace?”, implying that no true happiness can be obtained by one who is not peaceful or composed. Ahimsa
The phrase अहिंसा परमो धर्मः “non-injury is the virtue supreme” has been appearing in many ancient Indian classics and has become a part of the Indian ethos. For example, it occurs at least five times in the epic Mahabharata itself.3 This phrase is also a central teaching of the Sramanic religions (Non-Vedic Indian religious movement including Jainism, Buddhism, Ajivika etc.), which thrived concurrently around the 5th B.C.E. and claim a tradition of a few millennia. It is from all these religious traditions that the custom of vegetarianism took root in India. Vasudhaiva kutumbakam
The famous dictum वसुधव ै कुटुम्बकम्, “the whole world is a single family” appears in the
These examples are mentioned as instances showing how peace and nonviolence went deep in the psyche of the Indian people. Difference between the Western and Indian cultures
To study international peace in the light of Indian philosophy, it is necessary to understand the basic differences between the Western and the Indian cultures to avoid a mix-up of concepts. The differences stem mainly from the fact that the West considers human personality to be dichotomic, i.e., consisting of body and mind while the Indian understanding is that the human personality is trichotomic, i.e., having body, mind and spirit. Western concept of human personality
The word ‘pneuma’, meaning spirit, occurs in the Bible many times4 as also in the Gnostic literature. It did mean spirit distinct from body and mind. However, at some point in history, it lost the public recognition as spirit distinct from body and mind of the human personality (perhaps after the Pneumatomachi creed was rejected in the Second Ecumenical Council in 381 A.D.). Since then human ‘spirit’ in Western literature is considered not separate from mind but a part of the mind.
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Seeing peace inside oneself
Mahopanishad (VI.71) which is a part of the Samaveda, and also in the Panchatantra (5.3.37) and the Hitopadesha (1.3.70). History reads: Horde after horde either invaded India or took refuge—for example, the Greeks, Parthians, Kushans, Sakas, Huns, Macedonians, Persians, Mughals. Notably, in all cases, the aliens were assimilated as part of the Indian family. The Indian population becoming heterogeneous in this manner further developed the techniques of harmonious living.
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It may be noted that, in other cultures, in contrast, ‘Are you all right?’ would mean ‘how is the world (or nature) treating you.’
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Indian concept of human personality
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The Indian intense pre-occupation with consciousness as described above resulted in the discovery that the human personality is consisting of body, mind and pure consciousness.5 After having discovered the Universal Consciousness (Brahman) they also found its faithful reflection in the individual, equal to it in all attributes, called the Atman (lit., one’s own self). Atman is the divine centre of one’s own consciousness, of the nature of spirit or ‘pure consciousness’ or ‘awareness’, completely separate from mind, and untouched by the vagaries, bondage and domination of mind (what to speak, of the body), free from want, misery and suffering, untouchable by anything external, and also omniscient, omnipotent and of the nature of supreme bliss. The Atman is one’s true self. Thus, in the Indian understanding human personality is trichotomic.
The Vedanta Kesari
Difference between soul and Atman
It must be noted that Atman should not be confused with what is known as ‘soul’ in English. Soul is called ‘jiva’ or ‘jivatma’ in Indian languages, which is comprised of one’s individuality in a subtle form, with all its defects and encumberments. It is an accumulated baggage of samskaras deposited over one’s lifetime and previous births and it is this that transmigrates after death of a body due to the momentum of memories and desires, steered by punya (merit) and papa (sin). Thus soul or jiva is a victim of destiny. Atman, on the other hand, is of the nature of unaffected awareness, self-luminous, ever-pure, and without birth, decay, death, or destiny. Focuses of Western and Indian cultures
As a consequence of the above fundamental difference in outlook, the West primarily considers the mind and the intellect
as the best tools available for human advancement. On the other hand, India banks on heart, intuition, and contemplation, all of which are closer to Atman than mind, and thus derive power from it. The focus of each of these two cultures is also different. The West has been more concerned with the external world for satisfying basic needs, fulfilling aspirations and finding solutions to problems of man. India, while it does not neglect the external world, regards the internal world of a human being as equally, or perhaps more, significant and valuable in the entire picture. It must be noted that the mind is made with an inherent centrifugal force, i.e., obdurate tendency to always look outwards using senses, in a scattered manner6—this was perhaps necessary for the biological evolution since the animal must look outwards to survive. Survival assured, man has no need to prowl or look around all the time. Besides, the human being has the capacity to look inwards which the animal has not. Looking outwards makes us perceive the world in variety, divergence, conflict and contradiction. By contrast, the inner world of the human being is a great centre of synthesis, integration and peace with a power of a centripetal force in it—perhaps waiting to be discovered during evolution itself. Somehow, only in the land of India did they realise that there must be a higher and compassionate power which created us, that there must be a higher purpose to life than just living a comfortable life however noble or impressive it may be, that the senses deceive us and therefore we must go beyond sensuous obsessions, that there is something higher in man than mind, that giving and emptying is far better than aggrandising and enjoying, and paradoxically, the important realisation that emptying leads to fullness. (Continued on page 41...)
Pocket Tales
Never a Dull Moment GITANJALI MURARI
A fictional narrative based on incidents from the childhood of Swami Vivekananda.
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oiling water bubbled in the round-bottomed flask and steam puffed out of its spout. “This is the Calcutta Gas Company,” Naren explained to his two younger brothers, “and the gas will now run this train,” he said, attaching a pipe from the spout to a toy train. Steam rose out of the engine’s chimney. The boys held their
breath, expecting the train to chug on the tracks. But when after a long wait, it didn’t move, Naren wrinkled his nose. “Something is wrong,” he exclaimed, but noticing his brothers’ disappointment, added quickly, “let’s play a guessing game.” Instantly, the two boys brightened and followed Naren into his room. Closing the windows to shut out the sun, he lit a lamp and intertwining his fingers created the shadow of a flying bird on the wall behind him. Another movement of his hands and a
The author is a media professional and writer. The Crown of Seven Stars is her first novel. She lives in Mumbai. gitanjalimurari@yahoo.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com
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figure appeared riding the bird. “That’s Kartikeya on his peacock,” cried his brothers. Naren nodded, “And what’s this?” The show went on, and at every correct guess the audience was beside itself with joy. A tall man peeped inside the room. “Ismail chacha,” the boys jumped to their feet. Naren’s face lit up. “Salaam chacha,” he greeted his lathi-trainer, “will you be teaching me new moves today?” “Even better! I’m here to take you to a contest…it’ll be worth your while to watch professionals.” “Can we come too, chacha?” the boys begged. “If your mother permits,” Ismail laughed, and soon the party of four was on its way. On reaching the ground, Ismail led them to a ringed-off area where the competition was in full swing. Naren watched the contestants intently. One after the other, they clashed their lathis and skills, finishing every bout too quickly. The few spectators began to get restless. The contest was turning predictable. “Chacha,” Naren turned to Ismail, “I want to participate.” Ismail considered his young student, “I’ve taught you some good tricks but you are a child, and these are men with a lot of experience.” “Everyone is getting bored chacha,” he pleaded, “it’ll liven up things.” “Alright, use your size to advantage.” “I’d like to compete,” Naren announced to the referee and a ripple of excitement ran through the bystanders. “He must be all of ten years old,” they whispered. A muscular contestant swaggered towards Naren, twirling his moustache. “Give this boy a lathi,” he smiled indulgently. As soon as Naren was armed, the referee blew the whistle and the big man pounced. But Naren ducked between his opponent’s legs and escaped. “Well done,” everyone clapped and laughed. The competitors circled each other, looking for an opportunity to strike. Once again the man made a lightning move and once again Naren managed to avoid the blow. The spectators, now enjoying themselves, roared their approval. “Try and dodge this move,” the professional taunted, aiming his lathi at Naren’s legs. But Naren side-stepped neatly and swung his wooden stick with all his strength, striking his opponent’s stick a hard blow. The big man’s lathi snapped in two. Stunned, he stared at Naren and then shook his head, accepting defeat. The spectators burst into loud cheers. “We had a good time because of you,” they thanked Naren. Ismail hugged his student, “I’m proud of you, son!” “Dada, this was so much fun,” chorused Naren’s overjoyed brothers, “what are we going to do next?” “Why, we have a train to run,” he reminded them, and taking leave of Ismail, the boys raced home. What our country now wants are muscles of iron and nerves of steel, gigantic wills which nothing can resist. — Swami Vivekananda
PULLOUT FOR REFERENCE
Series 5: Understanding India
- through Swami Vivekananda's eyes
ISSUE ISSUE 34 10
focus in this issue:
This series is a presentation of a set of lectures that Swami Vivekananda gave over three years, as he travelled from Colombo to Almora (January 1897- March 1901). In Issues 22-27 & 29-33, we have covered his lectures at Colombo, Jaffna, Pamban, Rameshwaram, Ramnad, Paramakudi, Shivaganga & Manamadura, and Madura.
Mission of the Vedanta - 2
1. Swami Vivekananda tells us that dualistic theories of worship and religion are valuable, but they have their limitations. They have made us soft. He points out that now is not the time for weeping. Rather, what our country needs are 'nerves of iron and muscles of steel'. And it is Advaita that build this strength and faith in ourselves. 2. He asks us to reflect on why is it that we 330 million people could be ruled by a handful of foreigners for several centuries? The answer: because they had faith in themselves and we had not.
“Have faith in yourselves, and stand up on that faith and be strong; that is what we need. Why is it that we three hundred and thirty millions of people have been ruled for the last one thousand years by any and every handful of foreigners who chose to walk over our prostrate bodies? Because they had faith in themselves and we had not.
3. Therefore, Swami Vivekananda's answer is that it is necessary to preach the Advaita aspect of Vedanta to one and all − to rouse their hearts and show them the glory of We have lost faith in their own soul. ourselves. Therefore to
preach the Advaita aspect of 4. Swami Vivekananda also demonstrates a reconciliation the Vedanta is necessary to between the advaitic system, dualism and qualified rouse up the hearts of men, to monism, by pointing out that every system in India upholds show them the glory of their the doctrine that divinity resides in all beings − and purity, souls. strength, perfection are already present in the soul. The It is, therefore, that I difference only lies in the means of discovering this, i.e. preach this Advaita; and I some systems believe that perfection becomes contracted do so not as a sectarian, but or expanded, but yet it is there at all times. While, accordingupon universal and widely acceptable grounds. to Advaita, it neither contracts nor expands, it becomes hidden and uncovered now and again. >Continue overleaf
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1.0 Why is the doctrine of Advaita Vedanta necessary for India in its present stage?
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This is part 2 of the lecture Mission of the Vedanta. In the previous issue, we covered the first part of the lecture, where we explored the Indian view of religion and the power of Vedanta as a universal religion. In this issue, we explore the role of Vedanta in awakening India.
2.0 What should be our approach for building faith and a sense of equality across the nation? The Starting Point: Let us introspect and take responsibility for having created the current situation
1. Swami Vivekananda asks us to introspect and reflect on who is responsible for our misery and degradation for all these years – we ourselves are responsible, not the British, not any other foreigner. Why?
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2. Firstly, our aristocratic ancestors tormented the common masses of our country and exploited them to an extent that our poor masses nearly forgot they were human beings! They were made to believe that they were destined to be slaves, “as hewers of wood and drawers of water”, i.e. doing menial work.
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3. Secondly, even in modern times, most of us shrink from the duty of helping these downtrodden people. We have become too selfish. 4. Moreover, we use demoniacal and brutal arguments such as hereditary transmission, which are the 'imported gibberish from the Western world', to continue our tyranny over the poor.
If the Brahmin is born clever, he can educate himself without help. If the others are not born clever, let them have all the teaching and the teachers they want. This is justice and reason as I understand it. Our poor people, these downtrodden masses of India, therefore, require to hear and to know what they really are.
The Interventional Strategy: Affirm all, but first affirm those who need it most Ay, let every man and woman and child, without respect of caste or birth, weakness or strength, hear and learn that behind the strong and the weak, behind the high and the low, behind every one, there is that Infinite Soul, assuring the infinite possibility and the infinite capacity of all to become great and good.
1. Swami Vivekananda tells us – 'Give to the weak, for there all the gift is needed'. 2. Those who are privileged don't need help. Rather, justice and reason lies in giving to those who lack privilege. 3. Our poor people, these downtrodden masses of India, therefore, require to hear and to know what they really are.
The Goal: Rouse the sleeping soul within each person
1. Swami Vivekananda tells us that the great Vedantic Ideal of sameness and omnipresence of the Supreme Soul is to be preached to all. 2. Each person has to become aware of their own infinite possibility and their equality with everyone else on this dimension.
A challenge we will have to solve In order to do this, we will need to solve the challenge of making Vedanta applicationizable to daily life. People will have to be given a practical way by which they can reach this ideal.
... Thus there is a great opening for the Vedanta to do beneficent work both here and elsewhere. This wonderful idea of the sameness and omnipresence of the Supreme Soul has to be preached for the amelioration and elevation of the human race here as elsewhere.
3.0 How do we meaningfully address the vexed challenge of caste in India? (Which can come in the way of building faith and a sense of sameness in our people) To begin with, India has a spiritual ideal, not a material ideal. THE IDEAL OF OUR RACE
Swami Vivekananda uses the term 'Brahmin' differently from the way we use it. He uses it, not as a caste, but as an ideal of a person in whom 'worldliness is altogether absent and true wisdom is abundantly present'. The ideal man of our ancestors was the Brahmin of spiritual culture and renunciation – a person who has killed all selfishness and who lives and works to acquire and propagate wisdom and the power of love.
Caste is a social framework designed for the steady evolution of society
1. Caste, for Swami Vivekananda, is an institution of social hierarchy. It is about creating a societal framework which will allow steady development of all humanity towards the realization of a greater ideal. 2. Swami Vivekananda points out that our ancient lawgivers were also caste-breakers, but not in the way we see it today. Rather they broke caste 'inside-out' by exalting people to rise up towards the highest ideal and thereby break the bondages that are caging them. The solution to the caste problem
1. The real solution to the caste problem, is neither degrading those who are high up, nor forcing people to trespass their natural limits. Thus, momentary social reform wherein people randomly break caste by eating and drinking together or inter-marrying is not going to solve the problem in any sustainable way. 2. The solution comes when each of us fulfills the dictates of our Vedantic religion – i.e. we work steadily, rising stepby-step to a spiritual ideal. 3. Thus, our ideal of caste is such that it enables all humanity to slowly and gently rise towards the realisation of that great ideal of the spiritual man who is nonresisting, calm, steady, worshipful, pure, and meditative. This ideal is conducive to a harmonious society.
Therefore our solution of the caste question is not degrading those who are already high up, is not running amuck through food and drink, is not jumping out of our own limits in order to have more enjoyment, but it comes by every one of us, fulfilling the dictates of our Vedantic religion, by our attaining spirituality, and by our becoming the ideal Brahmin.
The command is the same to you all, that you must make progress without stopping, and that from the highest man to the lowest Pariah, every one in this country has to try and become the ideal Brahmin. This Vedantic idea is applicable not only here but over the whole world.
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In Summary: The ideal man is a Brahmin, not by birth, but by the life that was led.
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The ideal man of our ancestors was the Brahmin. ...Our ideal is the Brahmin of spiritual culture and renunciation. By the Brahmin ideal what do I mean? I mean the ideal Brahmin-ness in which worldliness is altogether absent and true wisdom is abundantly present. That is the ideal of the Hindu race.
4.0 How should we proceed on the task of building inner faith and a sense of sameness in this nation? 2] Recognise that this is “our ship” which we all must save
1] Begin with sympathy, not by vilifying and abusing I must again draw your attention to the fact that cursing and vilifying and abusing do not and cannot produce anything good. They have been tried for years and years, and no valuable result has been obtained. Good results can be produced only through love, through sympathy.
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4] Have faith that the Spirit will triumph
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Ay, the more I compare notes, the more I love you, my fellow-countrymen; you are good and pure and gentle. You have been always tyrannised over, and such is the irony of this material world of Mâyâ. Never mind that; the Spirit will triumph in the long run.
...this ship of our nation, O Hindus, has been usefully plying here for ages. Today, perhaps, it has sprung a leak; today, perhaps, it has become a little worn out. And if such is the case, it behoves you and me to try our best to stop the leak and holes. Let us tell our countrymen of the danger, let them awake and help us. 3] Let us sink or swim together in this work of saving the national ship Great has been our nation's work in the past; and if we cannot do greater things in the future, let us have this consolation that we can sink and die together in peace.
5] Remember that our institutions, though flawed, have noble aims and purposes at their very core Have no word of condemnation even for the most superstitious and the most irrational of its institutions, for they also must have served some good in the past. Remember always that there is not in the world any other country whose institutions are really better in their aims and objects than the institutions of this land. ...I have seen castes in almost every country in the world, but nowhere is their plan and purpose so glorious as here. If caste is thus unavoidable, I would rather have a caste of purity and culture and self-sacrifice, than a caste of dollars.
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6] Take the whole responsibility on your shoulder and carry the Light of Vedanta to all Close your lips and let your hearts open. Work out the salvation of this land and of the whole world, each of you thinking that the entire burden is on your shoulders. Carry the light and the life of the Vedanta to every door, and rouse up the divinity that is hidden within every soul.”
If you have any questions on this lecture, do post your queries on
www.vivekanandaway.org
You can also access previous issues of Vivekananda Way here.
Ma
gic ,M ira cle s
and the
e Mystical Twelv
(Continued from November 2020 issue. . .)
O
ne morning, Poorva heard King Kulashekhara declare joyfully, “Tomorrow is Rama Navami, the birthday of my dear Lord Rama. Let the town wear a festive look. Arrange for a grand celebration.” I wonder what royal birthday parties are like, Poorva thought, as she proceeded towards the dining hall. Ever since she had come to the palace, she had been eating really well. Each meal had a minimum of thirty courses! “Maybe, for Rama’s birthday, I could pick up a dress from the royal costume department.” Poorva went to bed wondering what the following day would be like. The next morning, she was up earlier than usual. Past experience had made her fear that she would oversleep and months or years would roll by. She quickly had a bath and ran down for the puja being performed for Rama. As she was about to close her eyes and pray, she saw a minister steal a fabulous jewel adorning the deity and slink away with it. Her shock turned to anger when she heard the other ministers slyly congratulate the ‘thief minister’ on a mission well accomplished. Horrified that all of them were hand-in-glove in this crime, she shouted out to the guards. Naturally, it was futile. Poorva then noticed somebody inform the king about the missing jewel. She felt relieved, sure that when the guards searched everyone, the culprit would be caught. The thief probably realised that too – when the king was about to order the investigation, he stepped forward and said, “My Lord, if you permit me, I would like to say that it is probably one of the Srivaishnavas present here who has done this despicable deed.” The author is a researcher and writer with various books and articles on Indian music and culture to her credit. lakshmidevnath@gmail.com Illustrator: Smt. Lalithaa Thyagarajan. lalithyagu@gmail.com
January 2021
The Royal Devotee
The Story of Kulashekhara Aazhvaar
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LAKSHMI DEVNATH
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Poorva was wild with rage. “This is not fair! Why do grown-ups behave like this? I really hope the king sees through this terrible lie.” The king’s voice rang out majestically. “Honourable ministers, while I do appreciate your concern about this unfortunate theft, I am convinced that no Srivaishnava would stoop to commit such a vile act. To prove my point, I shall put my hand into a pot that contains a venomous cobra. If the Srivaishnavas are innocent, the cobra will not bite me. The truth will thus be established for all to see.” The king then shouted out to a servant, “Get me a pot with a cobra in it. Let the world witness my faith in God and His devotees.” Unable to defy the order of the king, the servant brought the pot. Poorva could not bear to see such a horrible sight. She closed her eyes and prayed fervently. Her breath
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quickened and she was in a real tizzy … when she heard jubilant shouts. Poorva’s eyes flew wide open. To her utter relief, she realised that the poisonous snake had not harmed the king. The ministers sheepishly approached the king and confessed their crime. She wondered what kind of punishment the king would mete out to them. Would he hang them or send them to the guillotine? Guillotine – the word brought to her memory the French Revolution, and a shiver ran down her spine as she visualised the gory beheadings. The king cast a steady look at the culprits while everyone in the court watched anxiously. “My honourable ministers,” he began, “I pardon you all as you have realised your blunder. From now on, please make an effort to comprehend the truth, and to differentiate between truth and falsehood. Understand that surrender at the feet of Vishnu is the only path to freedom. On my part, I have decided to relinquish my throne and to make my son the king. I shall spend the rest of my life in the service of Vishnu.” So saying, the king got up and retired to his private chambers. (To be continued. . .)
When God Calls
Keshav Chandra Sen DR. RUCHIRA MITRA
This is the seventh story in the series on devotees who had a role in the divine play of Sri Ramakrishna.
यमेवैष वृणुते तेन लभ्यः
January 2021
It is attained by him alone whom It chooses (Kathopanishad. 1.2:23)
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I
t was 1875. Sri Ramakrishna was not yet well known to the Calcutta intelligentsia. One day he had a vision in which he saw Keshav Chandra Sen, the influential Brahmo leader and his party. He described later, “Keshav looked like a peacock sitting with its tail spread out. The tail meant his followers. I saw a red gem on Keshav’s head. That indicated his rajas. He said to his disciples, ‘Please listen to what he is saying.’ I said to the Divine Mother: ‘Mother, these people hold the views of Englishmen. Why should I talk to them?’ Then Mother explained to me that it would be like this in the Kaliyuga. Keshav and his followers got from here the names of Hari and the Divine Mother.”1
Keshav was by then world famous as an orator by divine right, the most revered person among the educated Indians, and he had met in London the Queen of the British Empire. From his vision, Sri Ramakrishna understood that if he came in contact with Keshav, he would be able to reach his core group of devotees. Keshav was then engaged in spiritual practices at a garden house in Belgharia, a few miles to the north of Calcutta. So, Sri Ramakrishna went there with his nephew Hriday in Captain Viswanath’s carriage.
Before entering the carriage, he went into an ecstatic mood, muttering, “Mother, will You go? Will You go to see Keshav?” He repeated this several times, followed by “Yes, I shall.” This mood persisted even during the journey.
Seeing Keshav and his followers sitting on the steps of the garden pond, Sri Ramakrishna asked Keshav, “Is it true, gentlemen, that you all have the vision of God? I have a desire to know the nature of that vision. That is why I have come to you.” Then he sang the famous song of Ramprasad, “Who knows, O mind, how Kali is; She cannot be seen by the study of the six Darsanas”, and the next moment he entered into samadhi. The Brahmos did not regard Sri Ramakrishna’s state of ecstasy as a high spiritual state. They thought that it was mere feigning or derangement of the brain. Hriday began uttering ‘Om’ into his ears. At this his face brightened up with a sweet smile. Regaining normal consciousness, Sri Ramakrishna started explaining profound spiritual matters in so simple a language with the help of common examples that all were charmed. Nobody noticed the passing time. Seeing their
The author is a devotee and researcher on Ramakrishna-Vivekananda literature. Her doctoral thesis was on the life stories of Sri Ramakrishna. ruchiranewid@gmail.com
Thus, came together two diametrically opposite minds – the God-intoxicated priest of Dakshineswar Kali temple, Sri Ramakrishna, and the great intellectual and Anglophile, Keshav! Keshav ’s veneration for Sri Ramakrishna was most unexpected and striking, as Keshav was a world-renowned religious leader and Sri Ramakrishna was still apparently just an illiterate temple priest! Although a celebrated orator, Keshav seldom spoke in the presence of Sri Ramakrishna. Keshav would humbly say: “To open my lips here would be like trying to sell needles to a blacksmith.” Sri Ramakrishna did most of the talking and the learned Brahmos listened with reverence.3 Keshav became so attracted towards Sri Ramakrishna that till his passing away, he deemed it a privilege to be in his divine company. Once, there was an interesting conversation between the two:
Sri Ramakrishna: What are you talking of? I only eat and drink and sing God’s name. I know nothing about gathering crowds.
Keshav: All right, sir, I shall gather the crowd. But they all must come to your place. Whatever you may say, sir, your advent cannot be in vain.4 Sri Ramakrishna (in an ecstatic mood): It is not the time to spread the message of this place [i.e., himself] through lectures and newspapers. The power and ideas that are within this body will automatically spread all around in course of time. Hundreds of Himalayas will not be able to suppress that power.5
Anyway, Keshav soon began writing in his newspapers about the “wonderful discovery” he had made, referring to Sri Ramakrishna. And as it happened, most of the intimate devotees and monastic disciples came to Sri Ramakrishna inspired by Keshav’s l e c t u re s a n d w r i t i n g s ex to l l i n g S r i Ramakrishna’s piety and God-intoxicated life.
Moreover, Sri Ramakrishna’s first photograph was taken in Keshav’s house (Kamal-Kutir / Lily Cottage). Keshav secretly worshipped Sri Ramakrishna in the shrine of this house with flowers and sandal, in the traditional way — although he was officially against ritualistic worship. This house, being sanctified by Sri Ramakrishna’s visits, is now a place of pilgrimage. Sri Ramakrishna had a wonderful love for Keshav which was evident by his response to Keshav’s death [aged only 46] in 1884: “I could not leave my bed for three days when I got that news; it seemed as if a limb of mine
(Continued on page 34...)
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He then addressed Keshav and said, “Your tail has dropped off.” Unable to understand its implication, Keshav’s followers were annoyed. Then Sri Ramakrishna charmed them all by explaining its significance: “Look here, as long as the tadpole has its tail, it lives only in water and cannot come up on land; but, when the tail drops off, it can live on land as well as in water. Similarly, as long as a man has the tail of ignorance, he can live only in the water of the world; but when that tail falls off, he can as freely move about in the ocean of Existence-Knowledge-Bliss. Your mind, O Keshav, has now attained that state in which you can live in the world as also in the ocean of Existence-Knowledge-Bliss.”2
Keshav: How long will you hide yourself in this way? I dare say people will be thronging here by and by in great crowds.
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mood, Sri Ramakrishna said, “If any other animal comes to a herd of cattle, they go forward to gore it; but if a cow comes, they lick its body and it licks theirs. Our case is just the same today.”
Pariprasna Srimat Swami Tapasyananda Ji (1904 – 1991) was one of the Vice-Presidents of the Ramakrishna Order. His deeply convincing answers to devotees’ questions raised in spiritual retreats and in personal letters have been published in book form as Spiritual Quest: Questions & Answers. Pariprasna is a selection from this book.
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Jnana Yoga
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QUESTION: Is it possible for the Jiva in its embodied state to establish its identity with the Absolute Reality? MAHARAJ: The Jivanmukti doctrine of the Advaita Vedanta maintains this position. The expression Jivanmukti means to be liberated from the sense of being a body-mind and experiencing identification with the Spirit even when the body is alive. It is pointed out in support of this that this enlightenment depends on the removal of ignorance and the question whether this body remains alive or not is irrelevant to the dawn of knowledge. It is maintained that the body is the result of a certain quantum of Karma and, until that quantum is exhausted through its fructification, the body will remain alive and functioning, but the enlightened one will, all through, feel identified with the Spirit and not with the body. Therefore he is already free, though the body may be functioning like that of any other. There is however the question: if enlightenment burns up all Karma and puts an end to rebirth, why is the quantum of Karma (Prarabdha) which keeps up the body, also not burnt up? No satisfactory answer is given to this. Only it is said that facts are like that and that liberation in life is an experience of the knowing ones and it has to be accepted on the basis of that experience. This however is an enigma, and the hard-headed man will always question how a person who feels hunger like him, who sleeps like him, who, though not subject to the weakness of ordinary men, is still body-conscious, enjoys, suffers, falls ill, dies,—like any ordinary man how could we say such a person is experiencing his identity with the Supreme Spirit all the time? Yet that is the claim. Perhaps it resolves into the mystery of Godhead itself—how the Supreme Spirit manifests the universe out of Himself and permeates it and yet remains the Supreme Spirit, undiminished and uncorrupted. (Continued from page 33...)
was paralysed.” And strangely, within a few days he actually broke his arm! 6
As later events proved, this intimate, affectionate and lasting mutual admiration gave a new impetus to the spiritual renaissance of the 19th century. Through his
writings Keshav introduced Sri Ramakrishna to the liberal, intellectual elite of Calcutta and, through them, to India and the world. Thus, Keshav played a vital role in Sri Ramakrishna’s mission of re-establishing Sanatana dharma in all its glory!
References: 1) 9 Aug 1885 The Gospel of Sri Ramakrishna 2) The Great Master, p. 311-312 4) 1 Jan 1881 The Gospel
5) How to Live with God, p. 91
6) The Great Master, p. 315
3) 1 Jan 1881 The Gospel
Reminiscences
Lessons from Swamis
The Dec 2020 Special Issue of The Vedanta Kesari was on the topic ‘Lessons from Swamis’. New content on this topic will be serialised in the coming months.
Holy Mother’s love and message
I saw Swami Aparnananda (Satya Maharaj) first at Indore, when I went there to meet Swami Satswarupanandaji. I interacted with him more closely at Delhi in 1968-69, when I was undergoing a training at AIIMS. I used to see him at the hospital whenever he was admitted and also meet him at the Delhi Ashram. When I asked him about his reminiscences of Holy Mother, this is what he said:
“I first went to Belur Math with two of my friends. We crossed the Ganga by boat and reached the Math’s Ghat. We found that bhajans were being sung in the Visitor’s Room (it is done even now). As we were listening standing on the doorstep, a swami came from inside and embraced me. He then asked us to go to the (old) shrine and offer pranams to Thakur. Later we came to know that the swami was Premanandaji (one of the direct disciples of Sri Ramakrishna). We three then decided to go to Jayrambati and receive mantra-diksha from Holy Mother Sri Sarada Devi. We went to Arambag by bus. There was a devotee of Holy Mother at Arambag, who used to provide accommodation to devotees going to Jayrambati and Kamarpukur. We stayed for the night at his house. Early morning, we started on foot for Jayrambati with the determination that we will not eat anything until we have the darshan of Holy Mother.
As we approached Jayrambati around noon, we found three old ladies sitting under a tree on the outskirts of the village. All were wearing white saris. One of us, who had met Holy Mother recognised her from a distance as the lady sitting in the middle. On spotting us, one of the ladies got up and rapidly came towards us and started scolding: “How foolish it was on your part to have undertaken this journey by foot without taking any food. Mother too has not taken anything since morning. She has been telling all along, ‘Three of my sons are coming here. They have not eaten anything, how can I eat?’ Go! First of all, go to the pond, take bath, and then have food.
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A
n initiated disciple of Holy Mother Sri Sarada Devi, he joined the Order in 1917 and received his sannyasa-diksha from Swami Brahmananda Maharaj in 1922. Besides serving at Mayavati and Bombay ashramas, he served for long periods as Head of Baranagore and Almora ashramas.
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Swami Aparnananda
Afterwards, you may offer your pranams to Holy Mother.” We did the same. Holy Mother and the other ladies, and we three took food together. The lady who scolded us was Golap Ma.
On the day of mantra-diksha, we were summoned one by one into the shrine where Mother gave the mantra. I went last. After mantra-diksha I was filled with great joy. Then Holy Mother told me: “Don’t see others’ faults. See your own faults.” At this point, I told Aparnanandaji that this was Holy Mother’s last message. But, Maharaj replied that this was Holy Mother’s main message and she used to tell this to everyone.
-- Swami Brahmeshananda, Ramakrishna Mission Home of Service, Varanasi
January 2021
Swami Bhaskareswarananda
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Vipradas joined the Order in 1922 at the Bhubaneswar Math. Swami Shivanandaji, the 2nd President of the Ramakrishna Order gave him mantra-diksha and later in 1923 the s a n ny a s a - d i k s h a . A f t e r s e r v i n g i n Bhubaneswar and Narayanganj ashramas, he served as the Head of the Nagpur ashrama from its inception in 1928 till his mahasamadhi on 16 Jan 1976.
She and He are One Swami Bhaskareswarananda Maharaj told me about his meeting Holy Mother Sri Sarada Devi as a young college student. His was then known as Vipradas. “I had read the life of Sri Ramakrishna and was studying Eastern and Western philosophy in college. My mother Smt. Shantasheela Devi was a disciple of Holy Mother. Once I asked her, ‘You say that the Holy Mother and Sri Ramakrishna are one. I cannot understand it.’ When my mother tried to explain I began to argue with her. Finally, she said, ‘My son, I cannot convince you. You yourself ask this question to Holy Mother. She is staying at the Baghbazar house.’ I had not seen Holy Mother. So one day she took me with her to Baghbazar, Udbodhan house. Swami Saradanandaji was studying in the side room to the left of the entrance. He knew my mother, and so as soon as he saw her, he asked, ‘You are coming after a long time. And who is this boy?’ My mother replied, ‘Maharaj, he is my youngest son. He is very argumentative. He asks how Sri Thakur and Holy Mother are one and the same.’ So I have brought him here, so that he can ask Holy Mother herself.’ On hearing this, Saradanandaji told me to go upstairs and ask Mother. “I went upstairs, but could not find Holy Mother. I came down and informed Maharaj that there was nobody there except a chair covered with a white cloth. Then Maharaj answered, ‘Oh! That is Holy Mother sitting covered with a white sari!’ So, I, again went upstairs and approaching the chair saw two toes of Holy Mother’s holy feet slightly uncovered. When I offered my pranams, she asked, ‘Who are you?’ I replied that I was Shantasheela’s son. At this Holy Mother lifted her
“After this, my mother began to prepare me to become a sannyasi of Ramakrishna Order. By Holy Mother’s grace I joined Belur Math as a brahmachari in 1922, and received mantradiksha from Swami Shivanandaji.”
Swami Dayananda Vimal Chandra Basu, received mantradiksha from Holy Mother Sri Sarada Devi and later in 1921 received sannyasa-diksha from Swami Brahmanandaji. He served for some years in Vedanta Society, San Francisco, and returning to India founded in 1932 Sishumangal Pratishthan (a maternity hospital) in Calcutta and served as its Secretary until 1963. He attained mahasamadhi on 5 June 1980 at the age of 88.
All three are one I served in Ramakrishna Mission Seva Pratishthan from January 1970 to March 1981. So, I was able to watch revered Swamis Dayanandaji and Gahananandaji from close quarters. Dayanandaji had retired from active service by then. He used to stay in his own room in the Monks Quarters of Seva Pratishthan. Though he was the Founder Secretary of Seva Pratisthan, once he handed over the charge to Gahananandaji, he never interfered again in any way. If anyone asked his views on any matter, he would simply say, “Consult all and decide.” Within a few days of my joining I felt a strange attraction towards Dayanandaji Maharaj and started rendering personal service to him. I requested him to tell me incidents from Mother’s life. But he was very reluctant. Then one day, on his own, he said, “I was the priest in Udbodhan then. After finishing the morning worship, I went to Holy Mother to do pranam. Pointing to the photographs of Sri Ramakrishna and Divine Mother Kali and then keeping her hand on her own chest, Holy Mother said, ‘All three are one.’” -- Swami Lokanathananda
January 2021
-- Swami Brahmasthananda, Adhyaksha, Nagpur Ashrama
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PA G E S P O N S O R : D R . S U B R A M A N I YA B H A R AT H I YA R R . , K A N C H E E P U R A M
big veil and I saw her divine face! First she fed me with some refreshment, and understanding that I had come with some doubt, asked me what I wanted to ask. Promptly I asked her, ‘Holy Mother, my mother says that you and Sri Thakur are one. Thakur passed way in 1886 and you are seen by us — giving advice and solving devotees’ difficulties. Then how is it that you and Thakur are one?’ Holy Mother did not speak a word. Silently she pointed to the picture of Sri Ramakrishna in her shrine and then pointing to herself she raised her index finger indicated their oneness. That was enough to give me the conviction that Sri Ramakrishna and she are not separate, but are the all-pervading transcendental divinity appearing as two. When my mother came upstairs and offered her pranams, Holy Mother told her, ‘Shanti, you have three sons, you give me this boy.’ Immediately, my mother joyfully replied ‘I give this son to you.’
Article
Swami Shivananda: A Living Light
January 2021
SWAMI SHRADDHANANDA
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In this hitherto unpublished article, Swami Shraddhananda reminisces about his interactions with his guru Swami Shivanandaji, one of the direct disciples of Sri Ramakrishna and the 2nd President of the Ramakrishna Order. Shraddhanandaji joined the Order in 1930 and served his guru during his last years. In 1957 he went to United States as an Assistant Minister of the Vedanta Society of Northern California, San Francisco. From 1970 he served as the head of the Vedanta Society of Sacramento till his mahasamadhi in July 1996. Mrs. Lali Maly, a devotee of the Sacramento ashrama from Union City, California, has sent this article to The Vedanta Kesari.
H
is name was Shiva, which stands for jnani, and formerly in his monastic life he was a very stern person; so stern in fact, that he did not like anyone’s company. However, after the mahasamadhi of Swami Brahmanandaji, when Swami Shivanandaji became the second president of the Ramakrishna Order, he became very sweet and affectionate. People who previously had dreaded meeting him, now remarked, “Oh, now he has become the guru. What a change has come over him!” Toward the end of his life he became — like Swami Vivekananda — outwardly all jnani, but inwardly, full of love and devotion. In him was a beautiful harmony of the two. He had been president for about two years when I first met him in 1924. I was a college student then, living in Calcutta, but had been visiting Belur Math for about one year, and was acquainted with some of the sannyasis. Of course I had heard of Swami Shivanandaji from a friend of mine who was his disciple; but during this year Shivanandaji had been absent from the monastery on a tour
to different parts of India. It was Shivaratri, the great religious festival when the whole night is passed in the worship of the Lord Shiva. A group of young students had come from Calcutta to Belur Math to pass the night singing songs and watching this worship. It was then that we heard that Shivanandaji had arrived at the monastery a few days before. At this news, we waited with great anticipation in the vast crowd gathered for the occasion. About an hour before evening, Swami Shivananda Maharaj came downstairs. My first impression was that he was very old. He was about seventy-one years old, but not all of his hair had turned gray. He was a very tall person, about six feet, and very well-built. In his bearing there was something unique. He was very fair, with a broad face, and there was not a wrinkle in his face. Some devotees were present who were elderly, and he was talking with them. They had naturally mentioned the Shivaratri, and he responded, “Yes, this is surely a holy day.” His face was beaming with an inner joy. He appeared to be inspired and
When we come face to face with a spiritual personality, a person who has seen God, who has attained perfect Self-knowledge, then we can at once see the Truth beaming in his face. When he talks, in his words there is a strange power. I felt this, although I was but a boy.
Now and then I used to visit the monastery, and I would meet him. Not many visitors used to come to the monastery in those days. It was a very quiet time, and we used to go by steamer to Belur Math. It was a great recreation for us. Maharaj allowed us to sit near him. One day he said, “You are sitting here without any words. Ask me something. Ask me something.” “Maharaj,” I responded, “my mind is not c o n c e n t ra t e d . I c a n n o t b r i n g t h a t concentration.” “Go on, my boy, be patient. Go on. Surely concentration will come. It is not a question of one or two days.” One day we took a lady with us so that she could receive some spiritual instruction. She had suffered a lot in worldly life. She asked Shivanandaji Maharaj about preparations for initiation, and at once Maharaj said, “What I want is life. Can you bring your life to me? Your whole life has to be given to God. As for the ordinary rituals, nothing is necessary. Just bring one fruit. That will be enough.” The lady was puzzled, but his sweetness, of course, gave her great consolation.
This much I remember, even though I was a boy. I used to feel that his presence was very delightful, and after returning to Calcutta, there was an elevation in my mind. The mind was at a high state, definitely a change from the usual state, a state of great joy. Even though at first, I had not many questions to ask of him, and had not the understanding to see and probe into the spiritual personality, this much I felt that if I could sit near him for one hour, it was good.
He was very kind and gracious. I was a student studying outside and so didn’t have much opportunity for prolonged contact with him. But out of boyish curiosity, I began to put occasional questions to him and he would with all seriousness answer. Once I spoke of a problem. “Maharaj,” I began, “I cannot just bring into harmony the idea of a guru. Some say that when you meditate, when you repeat your mantram, the guru has also to be brought into
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My friend, who was a disciple of Swami Shivananda Maharaj, introduced me. “Maharaj,” he said, “this boy has been coming to the monastery for some time.” “Oh, yes. Very nice. Very nice,” Maharaj commented.
Once a college student came. He lived in a distant village. He was a disciple of Swami Shivanandaji. On seeing him Shivanandaji Maharaj asked, “Who are you?” The boy was puzzled. Maharaj was smiling and said, “Do you know who am I?” The boy was still more puzzled. “I am that eternal spirit. I am that Self, that birthless and deathless spirit. Do you know that?” “No, sir,” replied the youth. Then Maharaj continued, “By the grace of God, some day you will know, if you pursue your spiritual practices. Whose disciple are you?” Nervously, the boy thought, “My guru has forgotten me.” When Maharaj repeated his question, the boy replied, “Maharaj, you. You gave me mantram.” At once Swami Shivanandaji became serious. “No, no. I am not the guru. You see, none of us are the guru. Guru is He. Anyone coming, we take them to Him, and He takes the responsibility.”
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he encouraged the devotees to stay all night and see the whole worship. He was very cordial, all the time smiling, with a wondrous glow in his eyes.
the picture. I can’t understand why guru should be respected and brought into the picture of meditation.”
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He was very patient with me. “You need not bother too much about guru,” he replied. “But through some medium you received that special instruction, so you should have some respect for that medium through which you have received the instruction.”
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Throughout this period, my friend had been insisting that I seek spiritual instruction from Swami Shivanandaji. I had some inclination for monastic life, to be sure, and had it in mind, of course, to enter the monastic life eventually, but I was not prepared right then. I had no clear ideas about spiritual initiation and, up to this time, had wanted to wait and see how things developed. Furthermore, I was studying in the university and was having my troubles there. I was having to struggle very hard in my science course because, unfortunately, in the previous examination I had done very poorly, and had not received the scholarship I had hoped for. Therefore, in addition to my usual studies, I had to be a tutor, and so in those days I could not spare much time for spiritual practices. At most, half an hour in the morning and half an hour in the evening. But my friend was insistent. He urged me not to lose time. One day I asked Swami Shivanandaji for initiation. He smiled, but refused. “This is not a good time,” he replied. It was the last month of the Indian year. “This is the last month. The old year is going away. Wait till the new year comes.” And then he asked me whether I had read the literature and asked some questions. “Don’t be eager. Wait till the new year,” he repeated.
On the first day of the new year I went to him. Since it was a holiday, many people had gathered to see him. “Oh, you have come on
the first day. All right. Come tomorrow.” He smiled and again said, “You come.”
Of course, I was glad and I went the next day. He gave me some spiritual instructions, but what I received was so very simple that it was a disappointment. But, as I said, I was just a boy and now as I recall those things, I think what a fool I was.
On Bhagawan Buddha’s birthday in April, the thrice-blessed day, the full moon day of the first month of the year, I attended the ceremony at the monastery as an innocent onlooker, not knowing what my friends had planned for me. My friend remarked, “What a fool you are, to be studying. You will take a Master’s degree, but what about your spiritual life? Swami Shivanandaji is so old and you should reap the benefit of his living presence. What are you doing?” Being rather shy, I was not very assertive, and when some of the other swamis joined him, it suddenly occurred to me that here, perhaps, was a way of avoiding all the troubles at the university, and of making me out at the same time to be a virtuous man. Under pressures from without and within, I submitted. “All right. This is a nice suggestion.” Quickly, that friend continued. “If you really have a spirit of renunciation, don’t go back to Calcutta. Stay here.” And I found I really wanted to stay. I thought Swami Shivanandaji would welcome the idea, but he didn’t. He became grave, and he stared at me. “Yes. I know this boy, and I am not sure he is ready. But let the swamis decide.” One of my friends was the sannyasi who was private secretary to Swami Shivanandaji. He went around to all the other sannyasis, and he made everything straight. Then he came back and said to Swami Shivanandaji, “Yes, they have all accepted him.” Maharaj gave me his blessing. It was then that my trials began. (To be continued. . .)
(Continued from page 22...)
International Peace in the Light of Indian Philosophy
At any rate, it is clear that the world has in its store two different approaches for solving man’s problems—one focusing on the external, the other focusing on the internal. It may be said that each has its applicability in the appropriate context in an appropriate measure and are thus complementary. The
Evolution: individual and collective
Though Existence (Sat), Knowledge (Cit), and Bliss (Ananda) are inherent to and in the very nature of Atman infinite in quantity, yet at the empirical level, they remain veiled by mula avidya (lit., Root Ignorance). From the famous commentary by Govindaraj Yati to the Brahma Sutras (Bhashyaratnaprabha, 1.1.1) we note that the theory of Original Sin of the Christian faith is similar to this in many respects. Notwithstanding the mula avidya, Sat, Cit, and Ananda do percolate as secondrate appearances or faint reflections of their original glory in our everyday experience as follows: the sense ‘I am’ comes from Sat, empirical knowledge comes from Cit, and sensations such as pleasure come from Ananda. This implies that, while Atman is identical with infinite existence, infinite knowledge and infinite bliss, a person in the present empirical state, ignorant of the abundance hidden within, feels the need to constantly struggle for these three. Evolution of the individual
Priority of this struggle, however, shifts as the individual evolves: his first concern is survival, and not knowledge or ananda or peace—this struggle is similar to that of the animal (Fig. 1). Survival assured, he next thirsts for knowledge—a distinctive characteristic of human beings, quite absent in animals. Subsequently, knowledge per se being of no use, man wants fulfilment, peace and joy. Now, what is true of an individual, is it true for the society also? The following passages describe that it indeed is so.
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Relying on the mind the West has evolved and perfected over millennia the analytical approach to solve man’s problems and, admittedly, contributed immensely to human survival and development. However, the analytical approach needs and gives rise to division, while India primarily utilises the synthetic approach that leads to convergence and integration. It is well known that logic and exactness, which are analytical in nature, oppose imagination, creativity, feeling, love and joy of beauty, which are synthetic in nature. Perhaps in consequence to all this, India advocates self-giving (which unites the giver and the receiver) while the West values maximum happiness of maximum number of people, which is an ‘honourable self-seeking’ that separates ‘I’ from the rest of the world. It is for this reason that acquisition, profit, aggrandisement , consumption and exploitation have often been considered ‘values’ in the West, while in India these are typically looked down upon in the society. Similarly, as a consequence of the difference in the basic approach, even the mythology in the West is used primarily to eulogise valour, gallantry and bravery which find their usefulness in war, division and destruction, while in India mythology for the most part is used for driving home moral and spiritual lessons.
following discussion about peace, however, is based on the Indian insights.
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Analytical versus synthetical approach
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Fig. 1 Evolution of individual or society (first thesis)
Thus, the first thesis of this article is: ‘Just as individuals do, societies also evolve progressively from animal-like to human/ intellectual, and further to an enlightened state.’ (see Fig. 1).
Similar is a quotation from Swami Vivekananda: ‘Religion is the idea which is raising the brute unto man, and man unto God.’7 Evolution of the society
In the initial stages, a society acts upon its collective instinct and is barbaric. Competition, feuds, and skirmishes take place among tribes or societies. The driving force is fear (loss of existence) and the achievement is survival of the particular tribe or society.8 Mankind lived at this stage for a long time. When an intellectual stirring occurs, the focus of the society shifts from struggle for survival to struggle for knowledge and decent living. Literature, art, logic, law, philosophy, science, technology, and such other faculties develop
and flourish. Antagonism is replaced by cooperation and mutual understanding. Interfighting is replaced by devices of reciprocal benefit. The driving force during this stage is the intellect and the achievement is knowledge. The ‘renaissance’ that started in Florence and Venice sometime 14th C.E, for example, was a cause of a grand intellectual awakening in Europe. It is the next movement in evolution that is relevant today. The society in its collective understanding realises that while the potential of science, technology, arts etc., is virtually unlimited, these can be used for good as well as bad purposes, and even when used as good, their usefulness for human fulfilment is nil beyond a point. For example, excess wealth even with a ‘good’ man creates problems—for him and for the society. It is here that man realises the need to pass from acquiring and accumulating knowledge and wealth to making spiritual progress. The driving force9 during this stage is the power of the Divine
Five sheaths in an individual and in society
In the Taittiriya Upanishad (2.2-6, 3.2-6), one of the ten major Upanishads, the human personality is described as consisting of five sheaths, each enveloping an inner one (Fig. 2). These sheaths are (in the order outer to inner): 1) Physical (body), 2) Vital (breath, energy, life), 3) Mind (thought, intellect), 4) Individual Self (Atman), and, 5) Supreme Self (Brahman).
It is interesting to note that the predominant focus in nature, during its evolution, shifts from one sheath to the next among the five sheaths listed above. For example, a stone, which exists at the physical level, resists its destructions—we may consider this as the first stage of evolution in nature. An animal, the next stage of evolution, lives mainly on the vital level spending energy in metabolism and killing for survival. Next in evolution, a human being lives predominantly on the mental (or intellectual) level. Divine souls, or saints, live at an enlightened spiritual level having found the light within, and further, the Supreme Self remains in and beyond all the above. Now, what is true of an individual living being, as above, is it true for the collective, i.e., society, also?
Again, it turns out that it is just so and the similarity between an individual and the society is remarkable. Thus the second thesis of this article is:
“Just as individuals: societies also 1) are comprised of five sheaths (or levels), viz.,
Fig. 2 The five sheaths in an individual and in a society (second thesis)
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The above discussion shows that a society also, as it evolves, shifts its focus, in succession, from survival to acquiring knowledge/wealth, and then to spiritual advancement just as an individual does.
From stone to Supreme
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itself. Society transits from the ‘knowledge’ state to ‘divine/enlightened’ state. Peace achieved in the enlightened society is neither merely the absence of war nor the calm, frigid, and passive mental state but a much more fundamental and invincible divine state. Cooperation and barter of the earlier state mature into love. Utilitarian self-seeking gives way to joy of giving and sharing, and the achievement is peace, joy and fulfilment of life.
Physical, Vital, Mental, Individual spirit, Supreme spirit, 2) display corresponding functions, requirements and end-results of the sheaths collectively, 3) evolve from Physical to Spiritual level.” (Fig. 2)
January 2021
Evolution of the society
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At the first level, the society just exists: indolent, borne by and at the mercy of the nature, resisting but not attacking an offender. This is living like a stone, the physical level, with no conscious struggle for progress. Natural evolution leads to the next level, wherein a tribe/society survives by ruthless killing and wishes to be dominant. We may say that the Vital sheath of the society is at work, like in the animal, and the society is at the second level of evolution. At the next level, the society matures through the process of waking to the faculties of thinking and reason. At this level, discursive knowledge useful for civilisation is discovered and thus the society rises to the third (mental) level. Yet, despite the evolutionary progress, now come to surface polarities such as dilemmas, paradoxes, differences that vex the society. It is found that intellect and science usually intended for good purposes and joy, happiness can also bring for bad intents, sorrow and pain. Struggle to find solution lifts the society Fig. 3
to the next (fourth) level wherein there is a social awakening to the then discovered ‘underlying substratum’ behind the differences with all the goodness therein. This is an illumined state of the society. In the Indian terminology, the society becomes ‘knower of the self ’ or ‘self-aware’—the society also knows its own subconscious, i.e., collective hidden passions, craze, manias and sticking points and is consequently able to rise above them. At the fifth level, the society will enjoy a blissful state when it awakes to the divine nature of the society itself, or rather, the entire world. The world did see societies at the fourth or the fifth levels in the past at least once, clearly, during the Vedic times.10 Justice, liberty and peace
The question of security, justice, life, liberty, creativity, freedom and peace has been facing mankind perhaps since the beginning of civilisation. It is illuminating to note that their mechanism is quite clear from the function of the five sheaths mentioned above.
The functions and requirements of the five sheaths in the present context are (Fig. 3): The function of the Physical sheath is to maintain survival of an individual (i.e., to prevent disintegration). For this purpose it
Justice, liberty and peace
Survival (resist disintegration)
Living
The function of the mind is thinking and feeling. It requires freedom to function. Freedom here refers to the removal of unfair or coercing psychological elements. When the mind is free, mental peace results. Since mind controls the Vital sheath, peace in the movement and the physical being also follows. By peace is meant not the absence of war, but an unagitated, beatific mental, vital and physical state. A free and creative mind naturally finds itself in peace. For example,
The conflict It is well known that when one’s body is in natural and healthy state, one is not aware of it. One begins to feel any limb of the body when it is unhealthy. Interestingly likewise, justice, liberty and peace are felt only during their absence. Thus it may be said that they are a part of our natural and healthy state of living. Why then are they in short supply? The reason is that justice, liberty and peace require security, life and freedom respectively. In other words, sufficient law and order is needed for justice, adequate supply of basic needs is necessary for thriving of life, and an undisturbed mind, both from internal and external sources, is required for (psychological) freedom.
Once these three factors are provided, we shall have plenty of justice, liberty and peace. Now comes the difficulty: each one of these infringes on the other two. For example, 1) security takes away liberty of movement and peace of mind, 2) liberty by itself encroaches on justice and peace. For instance, in the state of full liberty (i.e., thriving with
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The function of the Vital sheath is to carry on the living of the individual. To operate, it needs universal life (i.e., individual metabolism and homeostasis requires their universal counterparts). When the (abundant) universal life is channelled into individual life by the Vital sheath, the individual thrives, and the result is liberty. Thus activity of the Vital sheath results in the liberty of living. Liberty in this context is not taken to mean political freedom, rather it refers to the outer expression of life’s energy, outburst and exuberance. It is the unheeded or uncontrolled external movement. It is the Vital sheath that directly nourishes these movements, while the control rests with the mental sheath. Liberty includes doing harm to others. For example, a person in the prime of his youth, full of excess vital energy and vigour, will want to dominate, aggrandise, even harm or kill others. Hence Vital sheath, by itself, does not give security or peace, but gives only liberty.
when mind is let free, and when one works without an external compulsion, one is in connection with the innermost recesses of one’s own being, a reservoir of abundance— this process unites our outer self and the inner self, which results in peace (and knowledge). An instance of this may be noted in the fact that Karl Marx saw creativity (coming from freedom to do what one is best at) as an important factor in achieving self-realisation and to the well-being of the society. Thus justice, liberty and peace come from proper functioning of the first three of the above listed five sheaths in an individual. (Discussion of the fourth and the fifth sheaths is beyond the scope of this article.)
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needs security. When security is provided, an atmosphere of justice results, major part of justice being physical protection. Security may take away some liberty of the protected and, will restrict the liberty of others in general. In addition, security, the police-like agent, would impede on everybody’s peace. Thus, security, by itself, does not give liberty or peace, but gives only justice.
life), some people will want to intrude on others, including taking someone’s life—we see this around us, young people full of life’s energy behave as libertines (and conversely, a sick person, lacking in life’s energy, does no harm). And, 3) if (mental) freedom is supplied in abundance, life and security are
threatened. For example, an intellectually creative man can design destructive methods or weapons. How then can all these virtues live together? Mankind has come to this question time and again. It is to this we now turn. (To be continued. . .)
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References
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1) In Indian philosophy, one is conscious when one knows an object outside one’s mind. Hence consciousness is synonymous with knowledge. To be conscious of the self, as opposed to an object, is called ‘awareness’ or pure Consciousness. 2) Satyam jnanam anantam Brahma Taittariya Up. 2.1.1 3) The Mahabharata, 1.11.12, 3.191.69, 13.110.1, 13.110.25, 13.111.37. 4) For example John 3.5, (it occurs 350 times in the Holy Bible according to the King James version, including its meaning as God). 5) There is much confusion between life and consciousness in the Western literature. In contrast Indian philosophy is amazingly clear about it. It is a matter of everyday observation that there is a life-force or life-principle that gives rise to what is called metabolism, homeostasis, animation, sentience, thought, and knowledge. This principle, universal in its essential nature, remains intact regardless of death of bodies or plants. This is ‘life’—the sum total life of all living beings and plants. It is this cosmic principle that is represented in the Upanishads by the word Prana (the Vital force). Consciousness, on the other hand, appears to be an effect of body, mind and life-force and results in knowledge or sentience. However, the great discovery of the Indian sages is that the source of thought, life and even inanimate objects is an universal self-existent principle which can stand independent of body and mind. For lack of better English terminology, this principle may be called pure-consciousness or awareness, or
simply, Consciousness. In Indian terminology, it is Brahman. The other important discovery the Indian sages made is that this pure-consciousness is indivisible—it only appears to be divided from one living being to another. In fact, this is the raison d’être for love or non-injury and peace (based on Swami Bhajanananda, Prana, unpublished.) 6) Paranchi khani vyatrinat Swayambhu Kathopanishad 2.1.1 7) The Complete Works of Swami Vivekananda. 5:409 8) It must be noted that by ‘survival’ is meant continuity of the identity of the tribe/society, not the survival of the individuals. For example, closure of a company is a death to the organisation, not to its employees. During the closure, organisation as a whole struggles to ‘survive.’ Conversely, citizens or soldiers die so their nation will survive. 9) The three driving forces qualify as tamasic, rajasic, and satvik, i.e., of the nature of 1) darkness and ingnorance, 2) effort and activity, and 3) light and peace respectively (The Bhagavat Gita 14.6-8, 18.20-39). Clearly, these correspond to 1) animallike dependency, 2) human push, and 3) higher pull (from a divine source). 10) The clarity and authority in the Hindu scriptures prove that a large section of the society must have reached a high level of illumination. ‘There were times in olden days when prophets were many in every society (The Complete Works, 6.10). ‘… endowed with good qualities such as purity, selfcontrol, etc., they had acquired infinite knowledge.’ (Sri Ramakrishna the Great Master, 1: I:6)
The Order on the March
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In response to a call from the NITI Aayog, Government of India, to observe Rashtriya Poshan Maah (National Nutrition Month), 55 of our ashrama centres spread over 21 states/ union territories conducted several programmes in the months of Septemper and October 2020. Jamtara Math celebrated its centenary with special worship and inauguration of the newly built Kitchencum-Dining Hall block, named Shivananda Prasad Bhavan. On the occasion of its centenary, Gadadhar Ashrama had special worship and devotional music. The annual convocation of RKMVERI (deemed university) was held on the university’s Belur campus on 26 November. Degrees and diplomas were awarded to 289 candidates from Belur, Narendrapur and Ranchi campuses of the university. Owing to the pandemic, most of the students attended the programme online. Swami Suviranandaji, the General Secretary of the Order, who is also the Chancellor of the University, addressed the Convocation through a recorded video. Under the auspices of South Western Railways and Ramakrishna Math, Halasuru, Bengaluru a bronze statue of Swami Vivekananda 12.4-foot-tall, housed in a beautiful mantapam was unveiled on 26 Oct 2020 at a prominent location in the Krantivira Sangolli Rayanna Bengaluru City Railway station premises. A recorded video message carrying the blessings of Srimat Swami Smarananandaji Maharaj, President of the Ramakrishna Order was played on this occasion. Sri D.V. Sadananda Gowda, Union Minister for Chemicals and Fertilizers, inaugurated an exhibition set up near the statue Covid-19 Relief: Our ashramas in Thiruvalla, Darjeeling, and Sarisha in India; Bagerhat ashrama in Bangladesh; centre in Fiji, Durban and Phoenix centres in South Africa, and Lusaka centre in Zambia continued their Covid-19 pandemic relief work. Cyclone Relief: Ramakrishna Mission Students’ Home, Chennai and the ashrama in Chengalpattu conducted relief work in the wake of Cyclone Nivar that hit the coastal areas of the state on 25 November Winter Relief: Our ashramas in Asansol, Chandigarh, Indore, Naora, Puri, Rajarhat Bishnupur, and Rajkot distributed 2490 blankets and 226 sweaters to needy people. Distress Relief: Balaram Mandir, Bamunmura, Chandigarh, Contai, Indore, Mekhliganj, Salem, Silchar, and Vrindaban centres in India and Bagerhat, Chandpur, and Dhaka centres in Bangladesh, and Lusaka in Zambia distributed 5236 saris, 842 dhotis, children garments and groceries among needy people.
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News & Notes from Ramakrishna Math and Ramakrishna Mission
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January 2021
Ramakrishna Math (A Branch of Belur Math)
Next to Primary Health Centre, Pilapuzha ( North), Haripad --690514 Dist- Alleppey, Kerala. 09745325834. Email: viveka.vira@gmail.com; srkmathharipad@gmail.com, Website: www.rkmathharipad.org
An Appeal for Donations
Swami Brahmanandaji
January 2021
By the Grace of Bhagawan Sri Ramakrishna, By the generous donation of devotees.............
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the Reconstruction Work (begun in 2018) of the Ramakrishna Math at Haripad, Kerala, is progressing well. This Math started in 1912 has been sanctified by the stay of Swami Brahmananda, the spiritual son of Sri Ramakrishna. Due to long passage of time, the Math buildings had become totally unfit for use. Under the First Phase, the Monk’s Quarters is being reconstructed and now its brick work, RCC work, and the Retaining Wall on its three sides are complete. The second stage of Monk’s Quarters reconstruction involves electrification, plumbing, painting, doors & windows, floor tiling, fixing poles with nets for the Retaining Wall, buying furniture etc. The total cost estimated for completing this second stage of Monk’s Quarters Reconstruction is Rs. 68 lakhs. We request you to come forward and donate generously and help us to complete this restoration work and join us in joyfully inaugurating this new building in this sacred centre. Once this work is completed, we will take up in the Second Phase, the work of building A Universal Temple of Sri Ramakrishna, Rooms for Welfare & Social activities, Exhibition Rooms and a Library. Eagerly anticipating your kind help. May the blessings of the Holy Trio be on you all. With thanks, good wishes and prayers Yours in the Lord, Swami Virabhadrananda, Adhyaksha Details for sending donations Donations from India: 1) Go to-www.onlinesbi.com >Then Select- SBI Collect >State- Kerala > Institutions -Charitable Institutions >Ramakrishna Math Haripad. 2) Cheque / D.D may be drawn in favour of “Ramakrishna Math, Haripad” See postal Address above. 3) Online Transfer :A/C Number: 30642551603,: State Bank of India. Haripad. RTGS/NEFT/IFSC code: SBIN0010596. (In case of NEFT transfer please email your Name, Amount, Postal Address, PAN NUMBER, phone number &transaction details to srkmathharipad@gamil.com This is for accounting purposes.) * Donations from Foreign countries: Kindly draw a Cheque / Draft in favour of “Ramakrishna Math” and send it to the General Secretary, Ramakrishna Math, Belur Math, Dt. Howrah (West Bengal), Pin -711 202, India. In the covering letter mention that it is a donation for Haripad Centre building fund. And inform all the details of the donation to e-mail: srkmathharipad@gmail.com, viveka.vira@gmail.com Donations to Ramakrishna Math are Exempt from Income Tax Under Section 80 G.
Foundation stone
Dilapidated buildings
New Monk’s Quarters & Prayer Hall under Construction
51
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Vol.108. No.1 The Vedanta Kesari (English Monthly) January 2021. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. Postal registration number: TN / CH (C) / 190 / 2021-2023. Licensed to Post without prepayment TN/PMG(CCR)/WPP-259 / 2021-2023.
Date of Publication: 24th of every month
The more we grow in love and virtue and holiness, the more we see love and virtue and holiness outside. All condemnation of others really condemns ourselves. Adjust the microcosm (which is in your power to do) and the macrocosm will adjust itself for you. — Swami Vivekananda
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