rd 1 103 Price: ` 10 Year of Publication The Kesari THE LION OF VEDANTA A Cultural and Spiritual Monthly of the Order since 1914

Swami Vivekananda’s statue, RKM, Garbeta, West Bengal

May 2016 2

India’s Timeless Wisdom

When I was, Hari was not. Now Hari is, but not I. All darkness was dispelled when I beheld the Light within.

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda Printed and published by Swami Vimurtananda on behalf of Sri Trust fromThe No.31, RamakrishnaV edanta KMathesari Road, ~ 2 Mylapore, ~ MAY Chennai2016 - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110 3

The Vedanta Kesari 103rd Year of Publication VOL. 103, No. 5 ISSN 0042-2983

A CULTURAL AND SPIRITUAL MONTHLY OF THE Started at the instance of in 1895 as Brahmavâdin, it assumed the name The Vedanta Kesari in 1914. For free edition on the Web, please visit: www.chennaimath.org

CONTENTS

MAY 2016 Gita Verse for Reflection 165 Editorial  Selfless Service 166 Articles  Sri Ramakrishna’s Two Vyasas 171 Pravrajika Virajaprana  Rama’s Brother Lakshmana, a Great Yogi 180 S. Seshadri  Memories of Swami Parameshwarananda: A Disciple of Holy Mother Sri 188 A.K. Dey  Education—the Panacea For Social Evils 193 Lekshmi.R and Thara Jane Paul Reminiscences  Reminiscences of Sargachhi 175 Swami Suhitananda Review Article  The Complete Works of —‘Khoki’ of Holy Mother and the ‘Most Rebellious Disciple’ of Swami Vivekananda 184 P.S. Sundaram New Find  Unpublished Letters of Swami 191 The Order on the March 197 Book Reviews 200 Feature  Simhâvalokanam (Gospel of Sri Ramakrishna) 170

Cover Story: Page 6 The V edanta K esari 4 MAY 2016 The Vedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 2462 1110 (4 lines) Website : www.chennaimath.org For all authors and contributors : [email protected] For all subscription related inquiries: [email protected]

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‘Doing is very good, but that comes from thinking. . . . Fill the brain, therefore, with high thoughts, highest ideals, place them day and night before you, and out of that will come great work.’ —Swami Vivekananda The V edanta K esari 6 MAY 2016

N Cover Story N Swami Vivekananda’s Statue at Garbeta Ashrama Located some 160 km away from , Garbeta is a town in Paschim Medinipur district in West Bengal. Having an ancient history, the town is situated on the bank of the river Shilaba. A Centre of the Ramakrishna Math at Garbeta was started in 1915 and that of the in 1951. Activities of the Math centre include daily worship, bhajans, fortnightly Ramnam Sankirtan, and religious classes in and outside the Ashrama premises, observance of the birthdays of Sri Ramakrishna, Holy Mother Sri Sarada Devi, Swami Vivekananda and other spiritual luminaries; festivals like Puja and Shivaratri, besides welfare work by way of giving pecuniary help, food, clothing, etc., to the needy. The activities of the Mission centre include a junior basic school, a library and a book bank. It also runs several free coaching centres for poor children, a charitable dispensary with homoeopathy and eye sections, a mobile medical unit and welfare work such as free distribution of food, medicines, etc., to the poor and needy. Swamiji’s statue mounted on a pedestal is located in the Ashrama premises, near the Junior School. o The Vedanta Kesari Patrons’ Scheme We invite our readers to join as patrons of the magazine. They can do so by sending Rs.2000/- or more. Names of the patrons will be announced in the journal under the Patrons' Scheme and they will receive the magazine for 20 years. Please send your contribution to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai with a note that the enclosed amount is for the Patrons' Scheme. (This scheme is valid in India only).

DONORS PATRON Ms. L. Umayal, Chennai Rs. 1000 723. Bankura Christian College, Mr. Roshan Gopalakrishna, Bengaluru Rs.10,000 West Bengal

The Vedanta Kesari Library Scheme

SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS 5926. Prof. Gopal Chandra Bhar, W.B. Govt. Post Graduate College, Uttarkashi, Uttarakhand - 249 193 5927. -do- ISPAT College, Rourkela, Orissa - 769 016 5928. -do- Janta College, Biolnda Dhenkanal, Orissa - 759 127 5929. -do- Branch Library, Arani, T.N. - 632 301 5930. -do- A.N.S. College, Barh, Patna, 803 213 5931. -do- A.Q. Ansari College, Jehanabad - 804 408 5932. -do- Allama Ekbal College, Bihar Sharif - 803 101 (continued on page 47) The Vedanta Kesari

VOL. 103, No. 5, MAY 2016 ISSN 0042-2983 EACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN.

7

Gita Verse for Reflection Tr. by Swami Tapasyananda

—, 15. 1 The Blessed Lord said: The scriptures speak of the eternal Ashvattha, the World Tree, whose roots are in the Most High, branches in the lower regions, and leaves in Vedic hymns. He who knows it, understands the Veda really.

God alone is eternal, everything else is transitory. Everything dies; the angels die, men die, animals die, earths die, sun, moon, and stars, all die; everything undergoes constant change. The mountains of today were the oceans of yesterday and will be oceans tomorrow. Everything is in a state of flux. The whole universe is a mass of change. But there is One who never changes, and that is God; and the nearer we get to Him, the less will be the change for us, the less will nature be able to work on us; and when we reach Him, and stand with Him, we shall conquer nature, we shall be masters of phenomena of nature, and they will have no effect on us.

—Swami Vivekananda, CW, 1:411

The V edanta K esari ~ 165 ~ MAY 2016 8 6021. -do- Branch Library, Mallipudur, Virudhunagar Dist., T.N. - 626 111 Editorial 6022. -do- Branch Library, Mangalam, Virudhunagar Dist., T.N. - 626 124 6023. -do- Branch Library, Sattur Taluk, Virudhunagar Dist., T.N. - 626 140 6024. -do- Branch Library, Chozhapuram, Virudhunagar Dist., T.N. - 626 713 6025. -do- Branch Library, Sippiparai, Virudhunagar Dist., T.N. - 626 713 6026. -do- Branch Library, Sivalingapuram, Virudhunagar Dist., T.N. - 626 136 6027. -do- Branch Library, Thombakkulam, Virudhunagar Dist., T.N. - 626 131 Selfless Service 6028. -do- Branch Library, Uppathur, Virudhunagar Dist., T.N. - 626 136 6029. -do- Branch Library, Vadamalapuram, Sivakasi (Taluk), T.N. - 626 131 6030. -do- Branch Library, Vadamalaikurichi, Virudhunagar (via), T.N. - 626 001 Importance of Service offers service gets something in return and 6031. -do- Branch Library, Virapatti, Virudhunagar Dist., T.N. - 626 204 Selfless service is an essential part that is what impels him. In the context of 6032. -do- Branch Library, Veerachozhan, Virudhunagar Dist., T.N. - 626 611 of higher living. Without service, selfless selfless service, it is an act meant to benefit 6033. -do- Branch Library, Aathipatti, Virudhunagar Dist., T.N. - 626 159 and sincere, no one can live a spiritual life. oneself spiritually. The ‘self’ becomes purified 6034. -do- Branch Library, Kumarasamy Raja Nagar, Virudhunagar Taluk., T.N. - 626 002 Further, the ultimate expression of how much through these acts of services. Says Swami 6035. -do- Branch Library, Mettukundu, Virudhunagar, T.N. - 626 004 spiritually one has advanced lies in how much Vivekananda, 6036. -do- Branch Library, Azhagiyanallur, Virudhunagar, T.N. - 626 001 one has become unselfish. And unselfishness Do not stand on a high pedestal and take five 6037. -do- Branch Library, Mallanginar, Virudhunagar, T.N. - 626 109 finds its expression through loving service. cents in your hand and say, ‘Here, my poor man’; 6038. -do- Branch Library, Tamizhpadi, Virudhunagar Dist., T.N. - 626 129 We can serve others in various ways—by but be grateful that the poor man is there, so 6039. -do- Branch Library, Nadu Street, Bommakottai, Aruppukottai Taluk, T.N. - 626 105 offering food and clothes, providing medical that by making a gift to him you are able to help 6040. -do- Branch Library, West Street, Aaviyur Post, Kariyapatti Taluk, T.N. - 626 106 yourself. It is not the receiver that is blessed, but 6041. -do- Branch Library, Chinna Kaajiyar Street, Chidambaram, T.N. - 608 001 treatment and medicines, cleaning and 6042. -do- Branch Library, Junction Road, Virudhachalam, T.N. - 606 601 organising a place of worship and so on. Some it is the giver. Be thankful that you are allowed 6043. -do- Branch Library, Govt. Head Hospital Campound, Cuddalore, T.N. - 607 001 offer their services by serving clean and cold to exercise your power of benevolence and mercy 1 6044. -do- Branch Library, Pavunambal Nagar, Thiruppauliyur, Cuddalore, T.N. - 607 002 drinking water to thirsty people on a hot day. in the world, and thus become pure and perfect. 6045. -do- Branch Library, Pudukuppam, Cuddalore, T.N. - 607 001 Some serve others by helping the students in So whatever be the form of service, 6046. -do- Branch Library, Vadalur,Thirupapuliyur, T.N. - 607 303 understanding their school or college lessons. the attitude with which it is done is most 6047. -do- Branch Library, Bhuvanagiri, Chidambaram Taluk, T.N. - 608 601 In recent floods in Chennai, some noble- important. Service can be personal or insti- 6048. Dr. P.K. Baskar, Chennai All India Radio Library, Sansad Marg, New Delhi - 110 001 hearted doctors offered their services by way tutionalised—but the attitude of the person 6049. -do- Bhai Veer Singh Sahitya, Market Road, Gole Market, New Delhi - 110 001 of free consultations personally or on phone. who serves is the key point. 6050. -do- Bhartiya Vidya Bhavan, Kasturiba Gandhi Marg, New Delhi - 110 001 All these, and many more, are ways of serving Compassion or feeling of empathy and 6051. -do- National Medical Library, Near Alims Flyouer Main Road, NDSE, Delhi - 110 049 6052. -do- Delhi Public Library, Sarojini Nagar, New Delhi - 110 023 others. Service is an expression of man’s concern for others is the single driving force 6053. -do- The Centre for Women’s Development Studies, Gole Market, New Delhi - 110 001 feelings of oneness with others which takes for all acts of selfless service. One feels that 6054. -do- Delhi University, University Road, Delhi - 110 007 the shape of empathy and desire to help others the person being served is in a state of need or 6055. -do- Indian Council of Historical Research, Ferozeshah Road, New Delhi - 110 001 despite challenges and difficulties. distress or is worthy of service that needs to be 6056. -do- Indian Council of Social Science Research, Aruna Asaf Ali Marg, New Delhi - 110 067 addressed—without caring for any condition 6057. -do- National Science Library, Mehrauli Road, New Delhi - 110 067 Attitude for Service and consideration. Moved by suffering of 6058. Mr. R.C. Balasubramanyam Raju, Chennai The T.K.C. Memorial Branch Library, Nellai Dist., T.N. - 627 802 The term ‘service’ is sometimes used others, one serves others. This is indeed the 6059. Ms. Sujatha Srinivasan, Chennai Jawaharlal Nehru Krishi, Jabalpur, M.P. - 482 004 in ‘paid’ sense. For instance, in economics, glory of human beings—to have compassion. 6060. -do- Gulabrai H. Sangahvi Shikshan Mahavidyalaya, Bhavnagar, Gujarat - 364 002 ‘service’ along with ‘goods’ is an activity Holy Mother Sri Sarada Devi once said that if 6061. -do- Aditi Mahavidyalaya, Wawana, New Delhi - 10 039 that has its monetary consideration. One one does not have compassion, one is not fit to 6062. -do- Hans Raj Mahila Mahavidyalaya, G.T. Road, Jalandhar City - 144 008 6063. -do- Gandhi Mahila Mahavidyalaya, Renwal, Jaipur Dist., - 303 603 works for some salary and in turn produces be called a human being. 6064. Mr. Mukundan Srinivasan, Chennai Arsha Vidya Gurukulam, Anaikatti Post, Coimbatore, T.N. - 641 108 certain results. But the term selfless-service 6065. Mr. Rajesh Kumar, Chennai Ramana Vidyalaya, Sholinganallur, Chennai - 600 119 should not be confused with it. Selfless means A Spiritual Practice 6066. -do- Kanyakumari Dist. Central Library, Ganapathipuram, Kanyakumar Dist., T.N. - 629 502 without any selfish motive or intent in mind. Swami Vivekananda held that one can do 6067. Mr. D.K. Pathak, Bangalore L.L.A. Branch Library, V.H.Med. Centre, Dr. Lakshmipathi Block, Chennai - 600 113 While in a commercial sense, the person who service as a form of spiritual practice. He said, 6068. -do- M.S. Swaminathan Research Foundation, Taramani, Chennai - 600 113 6069. Mr. R. Venkatakrishnan, M.P. Vidyavardhaka Law College, Mysore, Karnataka - 570 001 The V edanta K esari ~ 166 ~ MAY 2016 9

It is our privilege to be allowed to be charitable, not compassion to Jivas but service to them as for only so can we grow. The poor man suffers Siva.’ All went on listening to those words of the that we may be helped; let the giver kneel down Master spoken in that ecstatic mood; but none and give thanks, let the receiver stand up and could detect and understand their hidden import permit. See the Lord back of every being and at that time. give to Him.2 It was Narendranath alone who, coming out ‘Seeing the Lord back of every being’ of the room at the end of Master’s ecstasy, —Swamiji spoke of this idea based on said, ‘Ah, what a wonderful light have I an illuminating incident in the life of Sri got today from the Master’s words! What a Ramakrishna to which he was a witness. In Sri new and attractive Gospel have we received Ramakrishna, the Great Master3 this incident is today through those words of his, wherein a narrated by Swami Saradananda thus: synthesis has been effected of sweet devotion Sometime in 1884, a friend of ours came to to the Lord with Vedantic knowledge which is and found the Master sitting in generally regarded as dry, austere and lacking his room surrounded by devotees. Narendra in sympathy with sufferings of others—in order [later Swami Vivekananda] also was present to attain non-dual knowledge. We have been there. Various spiritual talks, interspersed with told so long that one should have to remove merriment, were going on. There arose the the world and the company of men altogether topic of the Vaishnava religion in the course and retire to the forest and mercilessly uproot of the conversation, and explaining briefly the and throw away love, devotion and other soft essence of that doctrine to all, the Master said, and tender devotions from the heart. Formerly ‘That doctrine teaches that one should always be when the aspirant tried to attain that knowledge careful to observe three things, namely, a taste as prescribed in ancient works, he regarded the for God’s name, kindness to all being as and whole universe and each person in it as obstacles the service of the Vaishnavas. God is what His in the path of his spiritual progress—an attitude name is. Knowing the non-difference between which produced in men a sort of antipathy the name and the possessor of the name, one towards society and often led them away from should always take His name with love and the true spiritual path. But from what the Master devotion. Knowing the identity of the devotee said in ecstasy today it is gathered that the and the Divine, of the Vaishnava and , Vedanta of the forest can be brought to human one should always respect, worship and salute habitation and that it can be applied in practice holy men, the devotees. And one should have the to the work-a-day world. Let man do everything conviction in one’s heart that the whole universe he is doing, there is no harm in that it is sufficient belongs to Krishna; and therefore, one should for him first to be fully convinced that it is God have compassion for all beings. who is manifested before him as the universe and all the beings in it. Those with whom he No sooner had he uttered the words, ‘com- comes in contact every moment of his life, whom passion for all beings’, than he suddenly he loves, respects and honours and to whom his went into ecstasy. Regaining partial normal sympathy and kindness flow, are all his parts, consciousness in a short time, he continued, ‘Talk are all he himself. If he can just look upon all the of compassion for beings! Insignificant creatures persons of the world as Shiva, how can there be that you are, how can you show compassion to an occasion for him to regard himself as superior beings? Who are you to show compassion? You to them or cherish anger or hatred for them, or wretch, who are you to bestow it? No, no; it is an arrogant attitude towards them or even to be

The V edanta K esari ~ 167 ~ MAY 2016 10

kind to them? Thus serving the Jivas as Shiva, he and it is for my salvation that I go and worship will have his heart purified and be convinced in them. The poor and the miserable are for our a short time that he himself is also a part of God, salvation, so that we may serve the Lord, coming the bliss absolute, eternally pure, wakeful and in the shape of the diseased, coming in the shape free being. of the lunatic, the leper, and the sinner!5

. . . . If the divine Lord ever grants me an opportunity, I’ll proclaim everywhere in the The Underlying Philosophy world this wonderful truth I have heard today. Having said that let us also not forget I will preach this truth to the learned and the that the service which Swamiji spoke is not ignorant, to the rich and the poor. . .’ what is commonly called ‘social service’ but Indeed, later Swamiji extensively taught he emphasised it as a spiritual discipline. This the true importance of this incident through is based on the idea of oneness of existence his various speeches and writings. In 1897, and that is what makes it a spiritual discipline. when Swamiji returned from the West and Swamiji further said, while at Rameshwaram, he was accorded Thinkers in ancient India gradually came to welcome at the famous Shiva temple there, understand that that idea of separateness was and in response to it, he gave a brief talk. In erroneous, that there was a connection among course of his address, he said, all those distinct objects—there was a unity which pervaded the whole universe—trees, This is the gist of all worship—to be pure and shrubs, animals, men, Devas, even God Himself; to do good to others. He who sees Shiva in the the Advaitin reaching the climax in this line of poor, in the weak, and in the diseased, really thought declared all to be but the manifestations worships Shiva; and if he sees Shiva only in the of the One. In reality, the metaphysical and image, his worship is but preliminary. He who the physical universe are one, and the name has served and helped one poor man seeing of this One is Brahman; and the perception of Shiva in him, without thinking of his caste, or separateness is an error.6 creed, or race, or anything, with him Shiva is more pleased than with the man who sees Him Once Swami , a direct only in temples.4 disciple of Sri Ramakrishna, remarked about Thus was born a new way of spiritual the underlying idea behind the philosophy of activity which Swamiji called as the worship service: of the Virat, the Vast One. Swamiji also coined Our attitude is plainly this: we go out to serve the word daridra-narayana (dridra, poor, as others, not because there are others suffering narayana, God). He said, but because we want to obliterate, blot out, the false distinction that exists between others and Look upon every man, woman, and every one myself—and this seeing others as distinct from as God. You cannot help anyone, you can only myself is the root cause of all the evils in society. serve: serve the children of the Lord, serve the So to us, to do good to others really means to do Lord Himself, if you have the privilege. If the good to ourselves—not others, but myself. Lord grants that you can help any one of his children, blessed you are; do not think too much And who is there who would not do good to of yourselves. Blessed you are that that privilege himself? Hence if you leave out God, and try to was given to you when others had it not. Do it do good to others, you may lose your zest for only as a worship. I should see God in the poor, such activities after some time.7

The V edanta K esari ~ 168 ~ MAY 2016 11

So, serving God and serving man are not truth of oneness and thus develop a sense two different things. By serving one, you serve of empathy and feeling of others’ misery. the other. This is what sanctifies work and An example of the highest state of oneness makes it into an act of spiritual growth. and service is seen in the following words of Selfless service is inbuilt in the higher Swamiji: scheme of life. Once one embarks on the path May I be born again and again, and suffer of inner growth, one naturally outgrows one’s thousands of miseries so that I may worship the narrow thoughts and that growth leads to only God that exists, the only God I believe in, his willingness and participation in all acts the sum-total of all souls—and above all, my of service. Service and feeling of oneness are God the wicked, my God the miserable, my God interrelated. On the other hand, one can make the poor of all races, of all species, is the special a beginning by accepting and affirming the object of my worship.8 o

References

1. CW, 1.76 5. CW, 3. 246 2. CW, 7.68 6. CW, 5.519 3. Sri Ramakrishna, the Great Master, p.939- 7. Swami Adbhutananda As We Saw Him, 941 p.349. 4. CW, 3.141 8. CW, 5.137

From highest Brahman to the yonder worm, And to the very minutest atom, Everywhere is the same God, the All-Love, Friend, offer mind, soul, body, at their feet. These are His manifold forms before thee. Rejecting them, where seekest thou for God? Who loves all beings without distinction, He indeed is worshipping best his God. Awake, arise, and dream no more! This is the land of dreams, where karma Weaves unthreaded garlands with our thoughts Of flowers sweet or noxious, and none Has root or stem, being born in naught, which The softest breath of Truth drives back to Primal nothingness. Be bold, and face The Truth! Be one with it! Let visions cease, Or, if you cannot, dream but truer dreams, Which are Eternal Love and Service Free.

—Swami Vivekananda

The V edanta K esari ~ 169 ~ MAY 2016 12

Simhâvalokanam From the Archives of The Vedanta Kesari (May, 1916-17, p. 1-2)

Gospel of Sri Ramakrishna

It is Saturday, 28th October, 1882. The members of the of Sinti are holding their six-monthly festival in the beautiful garden-house of Babu Benimadhava Pal, and Sri Ramakrishna is invited to grace the gathering. The Master loves the members of the Samaj for their pious nature and they too are devoted to him. Sri Ramakrishna is seated in the verandah just in the front of the central hall, and a huge crowd of devotees has gathered round him,— some seated, some standing—all in bated breath, anxious to listen what falls from the hallowed lips of the Master. The atmos­phere is tense with devotion and spiritual feeling. A Brahmo devotee asks: ‘Has God any form, or He is formless?’ Sri Ramakrishna: ‘This much and no further’ can never be said of Him. He is without form, and with form as well. Those that are Jnanis, that is, to whom this world appears as a shadowy dream, to them He is formless (impersonal). But the devotee feels that he is one entity, and quite another the world; so to him God appears in His personal aspect with form. ‘The Jnani—for instance the Vedantin—constantly discrimi­nates the Truth, negating all phenomena, saying “not this,” “not this.” As a result of such discrimination, there awakens in him the consciousness “that all are false—the ego, the world and all—like evanescent dreams.” Then the Jnani realises Brahman in his own consciousness, but cannot describe what His nature is by the words of mouth. Do you know what it is like? It is like a vast ocean, an ocean of Satchidananda (absolute existence-knowledge-bliss)—an­ infinite expanse, no shores to bound it anywhere,—but here and there its water gets congealed into ice through the cold of —gets solidified in the form of ice; that is, He actually manifests Himself before His devotees assuming some personal forms. But with the rising of the Sun of Jnana, the ice melts away, and then no more is He felt to have a personal aspect, and hence one cannot see any more His personal forms thereafter. What He is, then no body can tell. Who would say? The one who would say has vanished, no trace of his “I” is found there!’ o B B

The V edanta K esari ~ 170 ~ MAY 2016 13 Article

Sri Ramakrishna’s Two Vyasas PRAVRAJIKA VIRAJAPRANA

(Continued from the previous issue. . .)

3 mind, covered as it is with maya’s veil. But Let us now examine what each account through his uncanny insight, even as a child expresses or actually reveals about Sri and youth, he saw into the heart of everything. Ramakrishna. Nothing escaped his keen eye and sharp In the Great Master, Swami Saradananda power of observation. As a result, he deve- mentions a number of traits that Sri Rama- loped an unusual prescience concerning the krishna manifested in his childhood and youth transitory nature of the world. that are significant indicators of his developing His loving, thoughtful ways endeared attitudes that influenced his entire life. In this him to all his relatives, playmates, and the context, ten characteristics may be mentioned: villagers who came into contact with him. He his remarkable memory and intelligence; was friendly with everyone. Considerate and loving nature; willfulness; determination; gentle, he avoided any words or behavior that truthfulness; rationality; artistic temperament; might wound another’s feelings. He never keen imagination; fearlessness; and purity. injured any being, even mentally. Whenever Although this is by no means an exhau- he spoke to anyone, he said what was true, stive list, these basic characteristics encompass pleasant, and helpful to others. all others forming the foundation of his His truthfulness, fearlessness, and character. And from this foundation, we get guilelessness manifested in every moment an idea through some of the incidents and of his life. Truth was the fabric of his being. examples that Swami Saradananda gives from He was simplicity itself; it was impossible Sri Ramakrishna’s life experiences of how for him to conceal anything. As a result, he he was molded, humanly speaking, into the was totally fearless, courageous, and strong. person that he was. Although dreams and What or whom to fear when one has nothing visions prior to his birth were indicators of his to hide? Everything about his personality was divinity, nevertheless, the lila or human-divine transparent; his mind was as the Bhagavad play manifested fully throughout his life. Gita mentions, prakasakam anamayam (14:6), His penetrating intellect and preter- luminous, healthy, and cheerful. Because natural insight revealed many truths which the sattva quality was overwhelmingly generally remain hidden to the ordinary predominant in him, he was well-integrated,

A nun at the Vedanta Society of Northern California, San Francisco, USA, since 1972, Pravrajika Virajaprana is the editor and compiler of Photographs of Swami Vivekananda. She has contributed many thought- provoking articles for Vedanta Kesari and Prabuddha Bharata. o

The V edanta K esari ~ 171 ~ MAY 2016 14 steady, and balanced, prasantadhih. This mentally expansive state expressed through all the faculties of his mind: cognition, perception, understanding, will, and his self- identity. All of his natural charac- teristics and inclinations, from his extraordinary intelligence, purity and simplicity, love and compassion for all, stubborn independence, to his ecstatic artistic temperament, enabled him to extract from ordinary everyday examples the most profound truths, and to convey these truths in a sweet appealing way. And the fact that he transparently embodied those truths, made every word he spoke, every action he undertook, redolent with skeptic such as Swami Vivekananda that, ‘God divine knowledge. This is why when we study can be seen.’ Sri Ramakrishna’s personality, we are able to God for Sri Ramakrishna was a living, find the divine manifest fully in human form, luminous presence in which he joyously a rare and most astonishing occurrence in the dwelled as naturally as he breathed. Infinite spiritual realm. Being is boundless, without boundaries, The Great Master gives a sweeping nameless, formless, without qualities, yet picture of the comprehensive exalted spiritual endowed with innumerable forms, names, and experiences and breadth of visions that qualities. In the words of the Isa Upanishad (v.5): Sri Ramakrishna had from his childhood ‘tadejati tannaijati taddure tadvantike tadantarasya to the last days of his life culminating in sarvasya tadu sarvasyasya bahyatah.’ ‘It moves and his mahasamadhi. Swami Saradananda has moves not; it is far and likewise near. It is inside thoroughly examined and analyzed every step all this and it is outside all this.’ His realizations of his sadhana, including a detailed description encompassed all states of consciousness as of his training under various gurus of different manifestations of the one akhandasatchidananda. traditions. As a result of his wide-ranging The Master said everything, including all the experiences, Sri Ramakrishna had a vast, scriptures of the world, have been uchchishta, infinite reservoir of knowledge in which he defiled, by the tongue; pure Being, the absolute dipped frequently bringing life-giving nectar Brahman, which is beyond thought and word, to spiritual seekers of all ages, faiths, and remains undefiled because from it speech and stages of evolution. His simple instructions, mind turn back, ‘yato vacho nivartante’ (Taittiriya childlike personality, and transforming touch Upanishad 2:9). As he related many times, only were enough to convince even the staunchest an indication of the absolute Being can be given.

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He would tell his disciples, ‘I want to tell you awakened possesses these qualities and can everything, but someone holds my tongue.’ be truly called a man. It was as if he were In The Gospel of Sri Ramakrishna we find describing himself. Sri Ramakrishna was similar observations, yet the expression of the essence of dignity; his mind was so alert these varies because of the conversational that he had literally put sleep, to sleep. The format and circumstances under which Master’s experiences verified the truth that the Gospel was recorded, as opposed to the everything is divine. Avidyamaya covers narrative style of The Great Master. In and divinity and projects a false identity in its through all the teachings given through place. He always stressed that worldliness his conversations, a unique picture of Sri and liberation are in Divine Mother’s hands. Ramakrishna is disclosed. The Master was It’s all according to her sweet will. As he put forty-six years old when M. met him. He it in his homely way, what everyone considers would live only another four years. All his as a human being is only a pillowcase; the experiences, that vibrant touch of the soul, consciousness within is the true person. The which had accumulated throughout his years real person is pure Atman. of sadhana are revealed through his words, One of the keys to understanding Sri which are enlivened by his life. Day and night Ramakrishna is his immersion in the divine he was lost in God-consciousness. Those who lila, God’s play. The conundrum of life, were fortunate enough to witness his God- especially one’s relationship to the divine, intoxicated state and divine moods that kept is more understandable if everything is put him absorbed in blissful awareness could form into perspective regarding God’s lila. This some idea of what it means to live in God, to whole universe is a manifestation of this play. become one with Him. Through ignorance what we take to be the M. once said that a spiritual mood was world with all its multifarious objects, both the natural state of Sri Ramakrishna’s mind. sentient and insentient, and what we call Although he tried to keep his mind at the humanity are only so many manifestations phenomenal level for the sake of others, the of the same Being. All names and forms intensity of his experiences would elevate are superimposed on this one nondual him to the highest levels of consciousness, but consciousness. when his mind returned to this relative world, This profound truth is reiterated in so he found everything was infused with divine many different ways, from various angles consciousness as well. ‘Sometimes,’ he said, throughout the Gospel. In every analogy, ‘I find that the universe is saturated with the metaphor, simile, illustration, or story we consciousness of God, as the earth is soaked can find the very truth Sri Ramakrishna is with water in the rainy season.’ So, all his proclaiming reflected directly in his life and words that have been recorded in the Gospel personality. He was one with the truth he come directly from the depths of his being spoke about. Therefore contemplating his clearly reflecting the truth. words gives us direct access to who he was. Once when Sri Ramakrishna was having God alone, he would say, has become the a conversation with a Vaishnava, he told him universe, living beings, and the twenty-four that man should possess dignity and alertness. cosmic principles. Brahman is actionless; but Only one whose spiritual consciousness is when creating, preserving, and destroying, it is

The V edanta K esari ~ 173 ~ MAY 2016 16 shakti. Brahman and shakti are identical. Water of Sri Ramakrishna. Swami Saradananda is water, whether it is still or flowing. critically analyzed all the aspects of the Again, what’s to be gained by merely Master’s life specifically within the social and hearing or speaking about God? What is cultural tenor of the times, whereas M. needed is becoming intuitively aware of God’s recorded actual conversations between Sri presence within us and all around us. You Ramakrishna and those who visited him have to bring him into your room and talk to during the last four years of his life when him. Here, Sri Ramakrishna is giving us direct the diary was written. Although the social access into the mystical realm. We have to and cultural settings are present in the diary, drink milk and assimilate it, not just describe it is given more as a background for the its qualities. Seeing Benares is entirely different conversations. from merely hearing or reading about it. Some The Great Master includes the formative people have seen the king, but how many can years of Sri Ramakrishna’s life, as well as an bring him to their home and entertain him? account of his extensive sadhana and resulting God is our very own; he is not a stranger to us experiences, while the Gospel contains the words but is our own inner Self. of one who was not only a highest knower Often we find in the Gospel when the of God, brahmavaristha, one who had become Master is trying to describe the vision of God Brahman, ‘brahma veda brahmaiva bhavati,’ or some other inner experience, he would (Mundaka Upanishad, 3.2.9), but also one who enter into samadhi. In unguarded moments, was avataravarishtha, supreme among all divine Sri Ramakrishna would reveal that God alone incarnations. All of his previous observations dwelled inside his body, that he was pure and conclusions that he had derived years consciousness. He said that the Divine Mother before concerning humanity, God, and spiritual had revealed to him in the Kali temple that life flow in an unbroken stream to those who everything—the image, himself, the utensils came to see and hear him. It is almost as if the of worship, the doorsill, the marble floor—is Gospel is the practical application of all that is chinmaya, the embodiment of Spirit. His human mentioned in The Great Master. Though these form infused with joy appears to be floating two portraits of the Master are diverse in content, over an ocean of infinite consciousness. yet in essence each complements the other. If In conclusion, it may be said that both studied together, a more complete, expansive Sri Sri Ramakrishna Lilaprasanga and Sri Sri picture of who Sri Ramakrishna was will be Ramakrishna Kathamrita are unique expressions revealed. o (Concluded.)

References M, The Gospel of Sri Ramakrishna, trans. Swami (Chandigarh: Sri Ma Trust, 1982). Nikhilananda (New York: Ramakrishna- Swami Chetanananda, Mahendra Nath Gupta (M.): Vivekananda Center, 1969). The Recorder of the Gospel of Sri Ramakrishna, (St. Swami Saradananda, Sri Ramakrishna: The Great Louis: Vedanta Society of St. Louis, 2011). Master, trans. Swami Jagadananda (Madras: Sri Approaching Ramakrishna: In Commemoration of the Ramakrishna Math, 1952). 175th Birth Anniversary of Sri Ramakrishna (Kolkata: Sri Sri Ramakrishna Kathamrita: Centenary Memorial Advaita Ashrama, 2011).

The V edanta K esari ~ 174 ~ MAY 2016 17 Reminiscences

Reminiscences of Sargachhi SWAMI SUHITANANDA (Continued from the previous issue. . .) Sargachhi is located in Murshidabad district of West Bengal and is well-known to the devotees of Ramakrishna Order for being associated with Swami , a direct disciple of Sri Ramakrishna. The following writing is about another revered monk who lived in Sargachhi, Swami Premeshananda (1894-1967), a disciple of Holy Mother and well known for encouraging many young men and women, as also many married people to live a life of spirituality and service. The following reminiscences in Bengali, Sargachhir Smriti, is by Swami Suhitananda, General Secretary of Ramakrishna Math and Ramakrishna Mission, . He was a personal attendant of Swami Premeshananda for several years and while serving him noted his conversations and teachings in his diary. The same is being serially published in the Udbodhan (our Bengali monthly published from Kolkata) from its Jyaishtha, B.S. 1419 issue. These reminiscences have been translated by Sri Shoutir Kishore Chatterjee, a long-standing devotee from Kolkata. English words and expressions which appear in the original have been put within single inverted commas ‘ ’. The numbers ||1||, ||2||, etc., denote the serial numbers of the Udbodhan instalments.

||5|| Attendant: The other day you said mind 11.2.1959 and intellect are achit. If that is so are they Swami , Swami Punya- made of prana (vital force)? nanda and Swami Kailasananda [all senior Maharaj: No, they are made of Maya. monks of Ramakrishna Order] came. They had Gross things are made of prana. Actually we discussion on various topics with Premesha- cover and distress ourselves by thinking the nanda Maharaj. intellect to be ‘I’. To those who discriminate After the revered monks had left, the every life is terrible. They can instantaneously attendant said: Thakur said that he who has see the past and future of every object and given up the pleasure of a wife’s company, person. has given up all the pleasures of the world. At noon during lunch time usually the Yet, referring to unmarried persons, you say monks take their meals together and make that they won’t be able to make much progress. merry. Maharaj noticed that no sound was Maharaj: There is a word—anashrami. coming from the dining hall that day and These people do not take the responsibility sent somebody to enquire. Actually, afraid of any ashrama (stage of life)—‘progress’ is that sound might cause distress to Maharaj, difficult for them. However, if they hold on all were taking their meals silently. Maharaj to God or carry on following some ideal, sent words: ‘Go and tell them that I would then they make progress and the society also be distressed if all do not take their meals benefits. joyfully.’

The V edanta K esari ~ 175 ~ MAY 2016 18

Jyotirmay-da had come from the good deal of progress—he then thinks that he Berhampur Ashrama—he would have to go has made progress because of grace. Besides, back there again. He said, ‘Maharaj, my mind ‘association’ is there. Holy thoughts arise in the doesn’t want to leave you and go there.’ mind as one keeps company of holy people. Maharaj: ‘Ah! Will it not be like that? On the other hand if one remains occupied You left home and everything to be in our with enjoyment, lustful thoughts come. company. But what can you do?’ Attendant: The figure of the Guru that Maharaj had entered his room after one sees, what is its form? coming back from his evening walk. When, Maharaj: Guru is merely a ghat [bathing after arranging mosquito curtain for him, the platform/steps on the banks of a river] for attendant was coming out, he said: ‘Just like reaching the sea that Existence-Knowledge- what happens when a long steel spring like Bliss is. The sea is the goal. But the ghats for a watch-spring is kept contracted by putting different people are different. a weight on it, my collective entity has been Attendant: Every now and then you talk covered within my individuality. The mind of ‘practical wisdom’. What does that mean? builds the body with the help of prana and Maharaj: Let me tell you of a funny savours beauty and taste by means of the incident. There was a dwarf in our place; he organs. Going back more and more, I would be used to till land. He found that if one sowed able to reach my true nature. You may think of one seer of paddy seed, one could get the your true nature like this.’ provision for three months. So he decided that in the coming year he would sow ten 13.2.1959 times as much paddy seed—that would yield A person, who was a favourite of ten times as much crop. This is what lack of Maharaj, used to come to him whenever he got ‘practical wisdom’ is. The other day came a a chance. He asked: What is the value of things primary school teacher; he wore khaki shorts. like grace and blessing? When asked about the reason for coming to Maharaj: Nothing—not even that of school clad in such dress, he said that as he a false coin; Uddharedatmana (‘You yourself had worked as a police sub-inspector for two must redeem yourself, Gita 6/5). If grace years, he had got habituated to wearing khaki could do everything, then would the condition dress. He has supposedly written a paper on of Bhavanath, on whom God Himself had some topic and sent it to President [of India] bestowed grace, come to such a pass? What Radhakrishnan for favour of its publication on matters really is the receiving instrument. The behalf of the Government. Gentlemen from the grace is always there. They are world-teachers. town holding ‘B.A.’ and ‘M.A.’ degrees were They are always bestowing good wishes, swallowing his words. See the extent of lack grace and blessing. But, as high a recipient of ‘practical wisdom’. A monk asked about a one is, as much grace one would receive, worldly problem, would suggest the solution that is, comprehend them as much and know immediately—of course provided he is a true that—they are bestowing grace. But one thing renouncer. Common people do not understand happens. As the aspirant gets grace or blessing, this simple thing about a monk. he feels spontaneously a kind of strength in Attendant: As I read Yoga-sutra, it seems mind and by dint of that strength makes a to me that if I can go beyond the mind and

The V edanta K esari ~ 176 ~ MAY 2016 19 intellect and be established in my true nature, I Maharaj) has kept Assam lit up. Whenever I would be omnipotent and omniscient. If that is went to Holy Mother, she would ask, “How so, then would I be able to do whatever I wish? is my Indradayal (the pre-monastic name of Would I be able to know everything in the Premesh Maharaj)?”’ world? Would I be able to liberate whomever Speaking of Holy Mother, Premesh I want? Maharaj said: Once I asked Mother, ‘Will Maharaj: You please recall the verse in anybody come to harm because of me?’ Mother the Gita (3/17); said, ‘No my son, Thakur is there. Many will Yastvatma-ratireva syadatmatriptascha manavah | prosper because of you.’ Atmanyevacha santushtas tasya karyam na vidyate || At that time one doesn’t have any wish 23.2.1959 whatever. We get deluded by getting a piece At noon time a letter was read to of ordinary sugar candy (batasha); if one gets Premesh Maharaj. In that somebody from a taste of that bliss, one would have no wish whatsoever. One would remain enraptured with that! One would have no wish to know anything of the world. Besides in that state the world will no longer remain the world to one; it would become Brahman. Further, one would no longer see anybody in the world as bound—one would see everybody free. Attendant: Say a little about Dvaitavada (dualism) and Vishishtadvaitavada (qualified monism). Maharaj: The same sun looks differently under different conditions. It has one look in the morning, another at noon. Just like that, to see Brahman from the dvaita standpoint is as—Krishna and myself. After that ‘Wherever the eyes see, Krishna becomes manifest’. Finally the realization which Thakur had in the presence of Totapuri—cutting asunder the figure of the Goddess with the sword of Swami Premeshananda knowledge to reach the Advaita state. Only Bombay wrote—Ramakrishna Mission has ‘stage after stage’. gone to the dogs. The reason was that someone For some days Maharaj had become had inserted ‘1008 Swami’ before the name of a physically very ill—he had respiratory trouble. Vice-President Maharaj. Hearing this, Maharaj ‘Nerves’ had also become very ‘sensitive’. In said: See the reach of the intelligence of the morning Swami Sankarananda of Vedanta ordinary people. This is only a local ‘custom’. Math came along with Hem Kaviraj. Hem It is not the Vice-President Maharaj himself Kaviraj used to visit ‘M’ i.e., Master Mahasaya. who has written like that. Besides, would the Master Mahasaya had told him, ‘He (Premesh entire Ramakrishna Mission go to the dogs

The V edanta K esari ~ 177 ~ MAY 2016 20 because of a single incident? See how the of ‘energy’ in one’s mind through association ‘sweeping remarks’ are. Accept the comments and moves forward to a great extent; one of people with a lot of discrimination. ‘Inner thinks that it is the grace of the holy person. life! Inner life!’ If for once you manage to keep Therefore it is not right to say that holy Thakur in your heart and love him, then you persons can do whatever they want. Hari is are saved. Then you won’t have any further inside everyone—nothing can happen without trouble in old age. Otherwise you would have the will of Hari. to run only after things like regeneration of the country and welfare of the world. 26.2.1959 Maharaj’s health had again deteriorated 25.2.1959 a little today. Maharaj was finding it difficult Maharaj’s health today was somewhat to talk. With mind stricken by great sorrow the better. In the afternoon, while taking his walk, attendant said: There is no longer any hope. he said: See (making a circular hole with two of his Premesh Maharaj said: What further hope fingers), I see that the body of Premeshananda can I have? Attendant said: That’s true; but is sick; it is suffering. ‘Theoretically’ one can we wish it. Maharaj: All sorrow comes from say a lot of things, but it is difficult to apply hope. ‘Asha hi paramam dukham, nairashyam that in practice. Gour has come from Kankhal. paramam sukham’ (Verily hope is great sorrow He too said that somebody there has explained and hopelessness, great happiness). As much that the blissful sheath (anandamaya kosha) hope you have, so much sorrow you get. As represents the state of deep sleep! But in deep much happiness you have, as much sorrow sleep the mind remains covered by ignorance you get. More happiness you feel, more sorrow i.e., wrapped in avidya maya! But in the blissful also you would feel. What is wish? Wish is the sheath the mind remains wrapped in vidya ‘reaction’ from a feeling of want. maya. ‘God helps those who help themselves’. When in course of trying one’s utmost, 2.3.1959 one feels that one cannot go any further, Attendant: Maharaj, what is the reason Mahamaya comes and removes the cover. that you are having so much bodily suffering? This is Mahamaya’s grace. In the eyes of the Did you violate any rules of good health? devotee this is grace. On the other hand in the Maharaj: Surely. I failed to observe the eyes of the Jnani, then one is understanding rules one should observe if one is to be a Yogi. one’s ‘Greater Self’. More one understands That is why I warn you so much. The real thing one’s ‘Greater Self’, more one thinks that is ‘Energy—Conservation of Energy’. Is our one is receiving grace. If you don’t want it, body suitable for the practice of Yoga? Energy you won’t take it even if given. Thakur was is not preserved only by stopping the wastage just waiting to shower his grace. Bhavanath, of vital energy. Mental discomfort from seeing Poltu, Purna—did he have less grace for them? particular persons, greed, anger—these also But what could he do, if they did not want cause frittering away of energy. Try one day it? to sit like a log of wood for one hour—after However, ‘association’ results in building that you won’t be able to raise your head for a like nature. Holy company is necessary for seven days. I saw Mahendrababu— he was a this very reason. One ‘feels’ a temporary spurt Barui by caste, but what a remarkable body

The V edanta K esari ~ 178 ~ MAY 2016 21 he had—suitable for the practice of Yoga. We Sometime later in another context Maha- know everything, we have read everything— raj said: Our dearest thing, our chosen Deity Brahman is within our grasp. Have only to is Sri Ramakrishna. That Sri Ramakrishna remain motionless for three days now. But sometimes has attributes, sometimes he is I am apprehensive, if something untoward without attributes, and sometimes he is in all takes place in the ‘brain’. That is why I ask living beings. Just as, if we touch the Ganga you to read Raja-Yoga. If you grasp how the of Kashi, we touch the Ganga from Hardwar vital force functions it would be a great to Gangasagar in its entirety—similarly if we advantage. take refuge in one aspect of Sri Ramakrishna, On our informing the doctor came. we can know Sri Ramakrishna and his other Maharaj’s condition was too bad. Maharaj aspects as well. That Sri Ramakrishna is again greeted the doctor smilingly and said: It cannot in all living beings, in all students. be carried on any further. This frame won’t do The attendant would have to go to school any longer. for teaching classes there. As he expressed Doctor: In that case it has to be changed. his unwillingness, Maharaj said: You are Maharaj: No, that is no longer possible. teaching in the school—that is very good. This (Holy Mother) gave me word—I won’t have is full-scale ‘direct service’. Other types of to be born again. Yes, whoever had initiation work are all ‘indirect service’. Think that your from Mother, had his name entered in the ‘list’. Ramakrishna has assumed the form of every It is inevitable that he would go. His ‘seat’ has boy. This would make the quality of service been ‘booked’. very good. (To be Continued) j

Three Kinds of Ananda It is a joy to merge the mind in the Indivisible Brahman through contemplation. And it is also a joy to keep the mind on the Lila, the Relative, without dissolving it in the Absolute. There are three kinds of ananda, joy: the joy of worldly enjoyment, the joy of worship, and the Joy of Brahman. The joy of worldly enjoyment is the joy of ‘woman and gold’, which people always enjoy. The joy of worship one enjoys while chanting the name and glories of God. And the Joy of Brahman is the joy of God-vision. After experiencing the joy of God-vision the rishis of olden times went beyond all rules and conventions. That is why one should cultivate a taste for God’s name. Any name will do—Durga, Krishna, or Siva. Then if, through the chanting of the name, one’s attachment to God grows day by day, and joy fills the soul, one has nothing to fear. The delirium will certainly disappear; the grace of God will certainly descend. —Sri Ramakrishna

The V edanta K esari ~ 179 ~ MAY 2016 22 Article

Rama’s Brother Lakshmana, a Great Yogi S. SESHADRI

Uniqueness of Ramayana’s Characters Her advice to Hanuman, ‘A cultured person In the great epic Ramayana, every should be compassionate, for there is no one character has distinct features, each standing who does not commit a mistake’ are words out as an example for the society to derive that have shaped the Indian attitude to be valuable lessons. Rama is throughout compassionate. described as the embodiment of But when we think of Laksh- Dharma. It is well-known that mana, his great and admirable Rama is Dharma personified, qualities are not so apparent. granting protection to all those The popular view about who surrender to him. Lakshmana is that he was Sita, the divine consort short-tempered and hasty of Rama, is the quintessence in judgement. On the other of purity, forbearance, hand he was a great yogi, a grace and compassion. As Tapasvi and a role model of Swami Vivekananda says, a devotee aspiring to reach in all the world’s literature fulfillment. there is no character as great, noble and dignified as Sita. Lakshmana’s Noble Character Immaculately pure, she had the Lakshmana’s character and strength of character to stand calumny outlook was shaped from birth by his from the public despite lack of support from mother Sumitra. Among the three queens of her husband, whom she loved dearly and the king Dasaratha Sumitra alone had a clear trusted all her life. Her capacity to understand perception of the divine purpose of Sri Rama a complex situation is seen when Sri Rama and the proper role her son was to play in his assures protection to the sages by destroying life. To Kausalya who was lamenting over the demons, and the dignified way in which the departure of her son she gave her a true she defines the proper role for him who had assessment of Sri Rama, Sita and Lakshmana. earlier undertaken to lead the life of a Rishi Sri Rama is God of all gods and lord of all in the forest for 14 years. Indeed it is her beings. Sita is Lakshmi and Lakshmana a great example that shaped the distinct character of warrior. Indian womanhood over several centuries. To Lakshmana she has a special advice:

A long-standing devotee, the author is an old student and active volunteer of Ramakrishna Students’ Home, Mylapore, Chennai. o

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Follow your good natured brother, for you are you with spade and basket in hand along with born to live in the forest. While doing so do not bow and arrow when you are awake or asleep fail to exercise the greatest care. and I shall do whatever is necessary.’ Right from their birth Sri Rama and This was not an empty promise. From Lakshmana were so fond of each other that then on Lakshmana abandoned sleep. At the they became an inseparable pair. Sri Rama too first halt in the forest before Sri Rama and Sita was fond of his younger brother that he would went to bed, Lakshmana washed their feet, not eat or go to sleep without Lakshmana. in all devotion and stands by a tree, to do his When he was told he would be coronated duty as night watchman. the next day, Sri Rama tells Lakshmana, ‘You During their first halt in the forest, he will be ruling over this earth along with spends all night talking to Sumanthra the me’. charioteer. Later when Guha is concerned that Although their love for each other was this prince must be tired and asks him to go to intense and mutual, there was still a subtle bed, saying ‘I have prepared the bed for you’, difference. Lakshmana had an overwhelming he declines the offer and spends the night concern for Sri Rama’s safety and wellbeing talking to Guha about the sufferings Sri Rama all the while. and Sita had to undergo with no thought of his When Sri Rama goes out into the forest own comfort or convenience. A pure karma on a hunting sport, Lakshmana follows yogi carries out all the works he undertakes to him with his bow and arrow not for his perfection. own pleasure, hunting like Rama, but for On the advice of sage Agastya Sri Rama safeguarding his brother from any danger. decides to stay in Panchavati. When he Indeed ‘where there is true love, one has no indicates the spot where an Ashrama could concern for oneself but only seeking happiness be located, Lakshmana gets into action and of the other’. Lakshmana had immense faith in no time constructs an abode for Sri Rama in the supremacy of his elder brother and so and Sita of such superb quality that Sri Rama when every effort failed to conquer Indrajit, is extremely pleased, embraces his younger Ravana’s son and Lanka’s prince, in the battle brother, and says that with a brother of such he used the power of his faith to overcome the capabilities, he does not feel the absence of his mighty opponent. father. For a prince brought up in luxury, such Lakshmana—a Great Karmayogi rudimentary jobs may be considered to be Just as a loving disposition results in beyond one’s capabilities. But for Lakshmana an action, as an expression of love, Bhakti who took upon himself the role of a servant expresses itself in karma, in puja, in service. nothing was impossible. It is worth noting that The moment it was settled that Sri Rama and before he offered the finished product to Sri Sita were going to the forest, Lakshmana Rama, he dutifully performed the Vastu Puja pleaded with Rama to be allowed to go with and other prescribed formalities before getting him. When Sri Rama agrees after a brief into a new abode. A Karma yogi cannot leave discussion Lakshmana’s joy knows no bounds. a job half done. As if he had thought of what a forest life implies, Lakshmana says, ‘I shall go ahead of Lakshmana—a Non-controversial Person

The V edanta K esari ~ 181 ~ MAY 2016 24

It is a sign of a true devotee not to get him. Lakshmana neither explains nor protests. into any controversies. To illustrate this there A Bhakta has no complaint against whatever is is an instance in Andal’s Tiruppavai. Andal, ordained by God. the great Vaishanava saint of south India, We thus see Lakshmana’s intense love goes about waking up her friends in the early for Sri Rama characteristic of a Bhakta. We also morning, in preparation for the Margazhi saw how he was a great Karmayogi rituals. While waking one of them there is an argument. But very soon Andal says (in Tamil) A Great Tapasvi ‘Naanedan Ayiduha’—let the fault be mine. Lakshmana was a great Tapasvi, one For a peaceful pursuit of a spiritual life, getting who undertook upon oneself a discipline of into arguments to establishing what one did rare order for fourteen years. He waited on was correct leads to bitterness all around, and Sri Rama, day and night with no thought for therefore not conducive to peace of mind. himself and with no sleep. He had no thought On two occasions Lakshmana had to face of his own wife or family. difficult situations. One was when Sri Rama He fulfilled his promise: I shall do all went after Maricha, who came in the guise works for you, when you are awake as well as of a golden deer. When Maricha was killed when you are sleeping. and called in Sri Rama’s voice, ‘Ha Sita, Ha He was free from Kama and Krodha, Lakshmana’, Sita asks Lakshmana to go to lust and anger, the twin enemies of a spiritual Rama’s help. Lakshmana tried to explain to aspirant. That Lakshmana was free from any her but had to leave the place because of Sita’s base thoughts of Kama is well delineated in strong words. Eventually when things turned the Ramayana. When Sri Rama asks him to out badly Sri Rama scolds Lakshmana saying identify the ornaments brought by Sugriva, you failed to carry out my orders. he says he can identify only the ‘Nupura’, the A lesser personality than Lakshmana ornaments Sita used to wear on her toes, as he would have at least remonstrated and looks at them when he pays obeisance to her explained his dilemma. No. There was no use every day. He has not seen her other parts of explaining. Wisdom lay in thinking of action the body. ahead which Lakshmana did. In Sugriva’s court when Tara appears There was another instance where before him to pacify him from his anger, Lakshmana was placed in an awkward Lakshmana feels embarrassed and looks the situation. other way. He does not even see women other Rama is engaged in a private conver- than his own family. sation with Kala, the Inscrutable Time. He instructs Lakshmana to wait at the door and Lakshmana’s Anger not allow anyone to come in and disturb. Just It is a common view that Lakshmana then sage Durvasa appears and declares that was easily provoked and his anger was unless he is given immediate entry he will uncontrollable. A closer look will reveal that curse the entire Ikshwaku clan. Lakshmana Lakshmana had a great deal of self-control. In decides that his own personal welfare can be assessing a person’s character we must avoid sacrificed to avoid Durvasa’s curse. He gets in. superficial judgments. In any situation anger Predictably Sri Rama gets upset and banishes arises

The V edanta K esari ~ 182 ~ MAY 2016 25

1. When a person’s desire or Kama is who loses his balance because of his separation thwarted from Sita. We saw that at the instance when 2. When he is bodily or mentally hurt they realized that Sita was missing from the 3. When on an idealistic plane, some- Ashrama, Sri Rama goes into deep sorrow and thing wrong takes place Lakshmana gave the first suggestion to look While the first two cases are common for her in the surrounding hills. In a difficult and in those instances anger is a symptom situation, he could think and act calmly. of the person’s lack of capacity for patience Later, when days turn into months and or forbearance, the third does not bring any the rainy season is over, Sri Rama’s despair discredit for getting angry. In fact when a knows no bounds. In his anger and frustration grave mistake is taking place, it is necessary he threatens to blow up the hills or dry up the for a right thinking person to get angry. oceans. The words of wisdom that Lakshmana Ramayana itself started with such a story. utters are not of the meek attendant in service The Rishi was moved by compassion as he of Rama in total reverence, but of a seasoned saw the hunter killing a Krauncha bird and Yogi, who can instill confidence in a disciple, heard the pitiful cries of the companion. He under mental depression. got angry and uttered a curse in the form of Seeing Sri Rama in a lonely spot, deso- sloka. Throughout Ramayana there is not a late, absent minded and miserable Lakshmana single instance when Lakshmana was angry felt very bad and addressed his elder brother for any act of omission or commission against thus: Why do you get obsessed with love and him. He was never angry for any wrong done lose your strong personality? The balance to him. But when he perceived any injustice of your mind and its composure are getting done to Sri Rama, he flared up. His anger was disturbed by your grief. Can you not get your overwhelming when Sri Rama was deprived calmness by practicing Yoga, and exercise of his right to coronation. He also got angry of your will power? For one under mental when he saw Bharata coming to Chitrakoot depression a work therapy gives diversion to with an army because he apprehended that the mind. He further exhorts his brother to be Sri Rama might be harmed. There are no firm even if he hears Sita is dead. occasions when he was angry, even when he We see here a similar situation as was unfairly treated, except on one occasion witnessed in the beginning of the Gita where when Sita attributed bad motives to him on Arjuna refused to take part in the battle and hearing Maricha’s cry. Krishna had to admonish him in similar terms. That Lakshmana had a great deal of self- To render such sane advice to his elder brother, control, rooted in the ideals of a Sthithapragna who was divinity personified, we can infer that becomes apparent in his advice to Sri Rama, Lakshmana had to be a great yogi. o

It is said that unless one is a holy man one cannot know a holy man, just as a vegetable-seller cannot know the value of a diamond. . . A holy man is judged according to the worth of his appraiser. —Swami Brahmananda

The V edanta K esari ~ 183 ~ MAY 2016 26 Review Article

The Complete Works of Sister Nivedita —‘Khoki’ of Holy Mother and the ‘Most Rebellious Disciple’ of Swami Vivekananda

P.S. SUNDARAM

The Complete Works of Sister Nivedita, in five volumes. Published by Advaita Ashrama, 5, Dehi Entally Road, Kolkata 700 014. Email: [email protected] All hardbound. Pp: Vol.1 xix +504; Vol 2 xx + 499; Vol 3 xv + 511; Vol 4 xv + 532; Vol.5 ix + 427. Price per volume Rs.125 to Rs.165; Full set Rs.625/-

‘A Benediction’ by Swami Vivekananda The contents of the five volumes are to his illustrious disciple Nivedita reads (CW. divided based on subject matter with a 6.178), inter alia: Chronological Table. The narrative covers The mother’s heart, the hero’s will… India’s heritage experienced by a seeker of All these be yours, and many more… Truth from the West. Nivedita was a forceful Be thou to India’s future son speaker and writer. Her works include popular The mistress, servant, friend in one. works such as ‘The Master As I Saw Him’ and That was the guru’s vision of the disciple. ‘Kali The Mother’. Swamiji cautioned her about Sister Nivedita whose writings, published and in manuscripts, and speeches form this delightful and highly significant five-volume Complete Works of Sister Nivedita, saw herself as Swamiji’s ‘most rebellious disciple’. Possessed of a steely temperament, her devotion to guru was supreme but skepticism remained until she fully understood him. Swamiji’s letter to her (CW. 6.434) illustrates this appraisal. However, to Holy Mother, she was a dear daughter; to others, a venerable Western Sister Nivedita disciple of Swamiji.

o The author is a long-standing devotee of Sri Ramakrishna and a regular book reviewer for The Vedanta Kesari.

The V edanta K esari ~ 184 ~ MAY 2016 27 the magnitude of the task in India, hostility confused state and awakened her potential to from a superstitious, caste ridden masses undertake a gigantic mission in the country of in thralldom ‘shunning the white skin’, and adoption. surveillance by the ruling Raj. With these Initial cultural shocks with some ‘quaint- warnings he wholeheartedly welcomed seeming customs of the East’ notwithstanding, Margaret Noble (as she was called she adapted the native culture. She in earlier life) having foreseen a admired Swamiji’s sensitivity and dire need for her work. Soon she humaneness. Refusing to reveal won the hearts of Indians. his identity when hotels in the A leonine, she was loving West declined to entertain him, and caring, outspoken with no thinking ‘African’, he said: ‘Rise rancour. Leading an austere life at the expense of another! I didn’t in Calcutta in a lane ‘charmingly come to earth for that’. With deep irregular’, she loved ‘India as the reverence Nivedita recalls her birthplace of the highest and best feelings when the master of all religions . . . where the homes himself served her food are simple, where domestic happiness towards the end of is most to be found and where the women his life. unselfishly, unobtrusively, ungrudgingly serve Her mes- the dear ones . . .’ (Vol.2, p.461,). When people sage to fled plague infected Calcutta, Nivedita was Indians busy rendering selfless service. Eulogizing (Preface, Vol. Indian culture before a Bombay audience, 1): ‘First, to have she said: ‘I regret so deeply that I was born infinite faith in their own in another country’ (p.382, Vol.1). Again, ‘. . . reserve power; second, to gain all-round India is the only country in the world where strength to free themselves from the shackles a penniless wanderer may surpass a king in of the foreign government; and third, to realize social prestige . . .,’ (Vol.3, p. 493). that the advent of Sri Ramakrishna and Swami With intensive training by her guru, it Vivekananda was to give light to those who took just a few years for Nivedita to acquire walked in darkness’. The volumes reveal her proficiency in Indian history, scriptures and role in arresting the growing decadence in culture, and become an ‘orthodox Brahmin the nation that was at the cusp of political Brahmacharini’. An eye for details and a firm action. grip over the state of the nation led her to ‘Notes of Some Wanderings With The Swami occupy the centre-stage in promoting social Vivekananda’ (Vol.1) records her exposure and political change and redefine the role of to the spiritual landscape. Swamiji’s talks women. The ‘heavenly voyage’ to the West ‘teemed with epigrams’. A Muslim family’s with Swamiji turned out to be a pilgrimage love, an encounter with Western guests in and training ground. the Vale of Kashmir, ice linga in Amarnath, Each volume is enlightening. In the and many other incidents reveal Swamiji’s first volume The Master As I Saw Him records passionate love of Motherland. He said: Nivedita’s experience. The Master cleared her ‘Remember, if you love India at all, you must

The V edanta K esari ~ 185 ~ MAY 2016 28 love her as she is and not as you might wish The epochal reforms of Shankara, her to become’ (p.373 Vol.1). One must come Ramanuja and other saints, invasion by to India with an open mind, without prejudice, Moghuls (the advent of Islam forms another not postulating the West. chapter), Hindu nobles remaining Hindus ‘Kali The Mother’, the final chapter under Nawabs and Moslems retaining their of Vol.1 is a remarkable work. About Sri faith under Hindu rulers, ‘the synthesis Ramakrishna, the author finds that while ‘in of all possible ideals and . . .shades of no other country could he have occurred . . . he thought’ established by Sri Ramakrishna, expresses the mind . . .’ not of India alone. He the inclusiveness of Indian scene, etc., about ‘represents Humanity’ (Vol.1, 492). The section which Nivedita wrote silenced Missionaries. ‘The Voice of the Mother’ is conspicuous for As if more was needed, she recalled: ‘In the stately thoughts. Catholic Europe…(one) could hardly study The second volume contains three of Plato without great suspicion’ while ‘In India, Nivedita’s works including the popular atheism itself might be preached on the very The Web of Indian Life, and her lectures and steps of the temple’. The chapter ‘On the Loom articles. Her revelations angered Missionaries of Time’ has lessons for materialists. Nivedita who were ridiculing the oriental lifestyle of a hit hard to buttress her assertion and silence hopeless primitive folk. However, sections of dissent saying, ‘I have the right of an English the English press such as the ‘Queen’ expressed woman to express public regret for the part appreciation. which countrymen and women of my own Her narrative is insightful. For example, have played in vilifying a religious idea. . . ’ ‘. . . Kali could not be worshipped without She communed with her heart in ‘An Indian renunciation . . .’ Discussing Puranas, she Study of Love and Death’ and, in the following observes Gandhari’s (Mahabharata) blessings chapters lauded the significance of festivals, to Duryodhana avoid victory; ‘Victory, my reverence of Neem tree, etc. The final moments son, will follow the Right’. Aryan occupation of Gopaler Ma present a solemn farewell to theory is, however, questionable. The author’s the saint whom Sri Ramakrishna adored as virtuosity and spirit of Hindu culture are mother. found in ‘Religion and Dharma’. In third Volume: As a connoisseur of The Web of Indian Life is a fascinating fine arts Nivedita, impressed by Indian art, account of Oriental lifestyle, its orthodoxy, (‘Art with a spiritual message’) wrote many caste barriers, role of housewives, and articles including Indian epics, Puranic tales, other customs. A droll little boy comes (‘Cradle tales of ’) etc. Two more screaming as an ‘avenging angel’ when she chapters: ‘Religion and Dharma’, and ‘Aggressive was ready for breakfast before morning Hinduism’ offer valuable inputs on these topics. prayers! She observes different facets of Her stories are infused with grace and fresh culture; interpersonal relationships in the thoughts. family, reverence of cows, the unique culture Volume 4 includes ‘Footfalls of Indian in Malabar, etc. Women may not be ‘educated’ History’, ‘Civic Ideal and Indian Nationality’, but understood concepts like maya, nirvana ‘Hints on National Education in India’, ‘Famine that baffle the West. On ‘Etiquette . . .’ table and Flood in East Bengal in 1906’, and ‘Lambs manners are treated with humour (p.488). among Wolves’.

The V edanta K esari ~ 186 ~ MAY 2016 29

Greatness of Benares, popular monarchs ‘dexterity’ as they eat with fingers! The papers Bimbisara, Ajathasatru, Gupta period, glen of on Famine and Floods present a heart-rending Ajanta and 26 caves, Magadha (Bihar), works scene. The allegation of sedition in that context of Western scholars, views of Chinese pilgrim was galling. saints, the variety and elegance of Indian art, The final volume No.5 contains and more are refreshingly covered in Footfalls Nivedita’s papers on education, Hindu life/ on Indian History. Buddhism, its break up, religion, political, economic, social issues, Vaishnavism, etc., testify that co-existence of biographies, etc., and writings before her many faiths is endemic to Indian culture. meeting with Swami Vivekananda. Teaching Civic Ideal and Indian Nationality has was her forte. Children, says she, must ‘long interesting observations. For instance, while for knowledge before knowledge reaches Mahabharata’s focus is ‘heroic and national’, them’. They must develop a passion to know Ramayana is ‘mainly personal and civic’. more. That will ensure future enlightened Valmiki was obsessed with the ‘beloved city citizens. A refreshing concept. of Ayodhya’ and later about Lanka. Nivedita Nivedita observes a tendency for ‘selfish writes about the cities of Europe, Indian cities charity’ to gain ‘spiritual advantage…’ among and clear skies, civic hospitality, villagers Indians and a predilection for ‘foreign’ goods! taking care of teachers, courtesies exchanged In a lecture on ‘Nationality’, she says that the between Hindus and Muslims as unique ‘power of self-suppression for the sake of an oriental culture. ideal is a virtue which the Indian has still to Commenting on three power centres, learn’. This is necessary for an organization. Buddhist, Puranic and Mughal, the author For harmony Hindus must take the first says, ‘Buddhism was . . . Hindu culture plus step in reconciliation with other faiths while the democratic idea’. Virtues in Hinduism lessons on ‘better manners’ could be learnt are ‘learning and austerity’; weakness being from ‘Mohammedan brethren’. Over time, exclusiveness. Buddhism, however, split these characteristics have undergone changes. into sects. Identifying ‘a profound emotional A black man, she points out, is superior to the development and refinement’ as the trait of white man in ‘emotional possibilities’. Thus ‘Indian personality’, the author admires the there is no ’absolute standard’ to determine intense ‘feeling of the son for the mother’ and ‘backwardness.’ absence of loneliness among the elders. That Volume Five concludes with articles on culture has lately come under stress. Certain various topics. situations narrated in chapters on National, Nivedita’s style has the charm of ‘old Swadesi movements have also undergone English’ of an English woman. In the words changes. of Rabindranath Tagore, ‘Nivedita saw a great Papers on Education have valuable sug- deal more than is usually seen by…foreigners gestions. Breadwinning education is use- who can only see things but not truths’ (Vol.2, less unless children are trained to ‘…feel 245). Her suggestions about Vivekananda nobly, and to choose loftily and honestly’. Societies deserve attention. Educationists will find useful material in Hints The five volume set is a hugely commen- on National Education. Manual training is a dable effort to be read by everyone especially desideratum but Indians need no training in students of Indian history and religion. o

The V edanta K esari ~ 187 ~ MAY 2016 30 Article

Memories of Swami Parameshwarananda A Disciple of Holy Mother Sri Sarada Devi

A.K. DEY

(Continued from the previous issue. . .)

The Construction and Consecration of Matri to . The construction work was Mandir started after clearing the land and worshipping Swami Parameshwarananda (Kishori its guardian deity. Maharaj) took with him the sacred relic of While digging the temple’s foundation, a Holy Mother (a very small piece of bone shivalingam (a symbolic representation of Lord collected after cremation) and brought it to Shiva) was found. It was made of black stone. Jayrambati. He kept it in the exact spot where As advised by Sharat Maharaj, it was kept she had been born and worshipped it. Later, in Holy Mother’s newly built house. It was it was placed in Holy Mother’s newly built placed on the altar on which the photographs house. As directed by Sharat Maharaj, he of the Master and Holy Mother had been started searching for a suitable plot of land installed. where the proposed temple of Holy Mother The construction work of the temple and Ramakrishna Sarada Sevashram could (Matri Mandir) took about a couple of years. be built. After a thorough search, he found The consecration ceremony of the newly a large plot of land adjacent to Punya Pukur built temple was held on an auspicious day, (Sacred Pond) suitable for the construction of 19 April 1923. Sharat Maharaj came from the temple. Holy Mother had used this pond Kolkata to preside over the ceremony. He whenever she was at Jayrambati. was accompanied by some sannyasins and Kishori Maharaj got a map of that land devotees. and went to Udbodhan House in Kolkata. On the appointed day, Sharat Maharaj, He showed the map to Sharat Maharaj, Kishori Maharaj, and others got up very early who arranged for purchase of the land. in the morning and performed their ablutions Subsequently Sharat Maharaj took him to the in the Amodar River. All the residents of well-known engineer Vincent J. Esch, who had the ashram did the same. The consecration designed the Victoria Memorial. As requested ceremony started early in the morning. by the revered Maharaj, Mr. Esch prepared a Sharat Maharaj brought the photographs of design for the proposed temple. Taking the the Master, Holy Mother, and Dakshina Kali map and the design, Kishori Maharaj returned from a nearby house and installed them in

The author, Prof. A. K. Dey, retired Principal of C.P. & Berar College, Nagpur, was initiated in 1955 by Swami Shankarananda, the seventh President of Ramakrishna Math and Ramakrishna Mission. He has been associated with Ramakrishna Math, Nagpur, since 1962. o

The V edanta K esari ~ 188 ~ MAY 2016 31 the sanctum of the newly built temple. Swami God), it was already quite dark. It was not Vishweshwarananda from Belur Math acted as possible for them to return to their villages on the main priest of the ceremony. such a dark night. So they lay down in rows on The consecration ceremony was attended both sides of the road and slept. They returned by hundreds of devotees from nearby villages, to their villages the next day. in addition to the local devotees. The aroma After the consecration ceremony, daily of flowers, burning incense, and sandalwood puja (worship) and other religious services pervaded the air. The sound of music, chanting were performed in accordance with the of mantras, and the blowing of conch created a arrangements made by Sharat Maharaj. Swami festive atmosphere. The hearts of the devotees Vidyananda (Rajen Maharaj) became the chief in the temple precinct were overflowing priest of the temple. with reverence. Many eager devotees were initiated by Sharat Maharaj. Hundreds of In Chennai devotees who had come from far and near to After Holy Mother’s temple had been attend the ceremony were fed to their hearts’ consecrated, Kishori Maharaj went on a content. Twenty-five cooks were engaged pilgrimage. He visited various holy places in to prepare the food. The feast continued the South, then went to the Ramakrishna Math till midnight. After sunset Kishori Maharaj in Chennai. In those days, Swami Sharvananda performed the evening arati (vesper service). was the President of Chennai Math. At his Some devotees sang devotional songs. When requested, Kishori Maharaj stayed there the ceremony was in full swing, a group of for a couple of months. During his stay he Muslim bagpipers wearing turbans suddenly performed the daily puja, as desired by Swami arrived and started playing their bagpipes. Sharvananda. A great number of poor women had Swami Sharvananda had great love come from nearby villages. By the time they and respect for Kishori Maharaj. He wanted received bhog prasad (cooked food offered to him to stay at Chennai Math for at least a month more. But Kishori Maharaj

Holy Mother’s temple, Jayrambati

The V edanta K esari ~ 189 ~ MAY 2016 32 received a letter from Sharat Maharaj asking cultivable land, and other achievements him to return to Jayrambati as soon as possible, became possible. because he was tired of managing the affairs He was loved and respected not only by there. Sharat Maharaj enclosed an invitation the devotees of Holy Mother, but also by the card to attend the celebration of Holy Mother’s people of Jayrambati and those who lived in birth anniversary with Kishori Maharaj’s name nearby villages. He retired as the President of listed as one of the organizers. Jayrambati Ashram in 1968, handing over the responsibilities to Swami Gourishwarananda, Return to Jayambati who was also a direct disciple of Holy Mother. Kishori Maharaj left for Jayrambati Even after retirement, Kishori Maharaj kept the day after he received the letter. There himself busy with different welfare activities he started making arrangements for the as long as he was physically capable. The celebration of Holy Mother’s birth anniversary. activities which he started include Ramnam It was to be held in a grand manner in Sankirtan, holding religious classes, and November. He had some monastic and lay making arrangements for the celebrations of disciples of Holy Mother to help him. A large the birth anniversaries of Sri Ramakrishna, number of devotees were present on this Holy Mother, and Swami Vivekananda. He auspicious occasion. All of them received also started a rural development project under prasad and were fed to their hearts’ content. the guidance of expert teachers and social The birth anniversaries of Sri Rama- workers. This project included distribution of krishna and Swami Vivekananda were also textbooks, milk, and tiffin to school children; celebrated on a grand scale. As desired by supplying clothes to the poor and needy; and Sharat Maharaj, Kishori Maharaj started the establishment of a library at Jayrambati. organizing various festivals, including Kishori Maharaj passed away on 12 Jagaddhatri Puja, Durga Puja, Kali Puja, June 1978 at the age of ninety-two. His mortal etc. All these festivals continue to be held at remains were cremated near the Jayrambati Jayrambati Ashram even today. ashram. He lived a life that was not only long, Kishori Maharaj spent almost his whole but pious, and filled with noble deeds. A life at Jayrambati Ashram. He worked true devotee and disciple of Holy Mother, he as the President of Matri Mandir and the was deeply religious, kind-hearted, modest, Ramakrishna Sarada Sevashram for about generous, loving, and caring. He was loved half a century. It was due to his efforts that and respected by everybody. The people of the construction of Matri Mandir, the temple Jayrambati and nearby villages remember of Singhavahini, two separate guests houses him even today, and look upon him as their for ladies and gentlemen, the purchase of guardian angel. (Concluded.)

References 1. Sri Sri Maa O Jayrambati, by Swami Saradeshananda. Parameshwarananda, Sri Sri Matri Mandir, 3. Sri Sri Mayer Katha (Bengali), published by Jayrambati (Bengali). Udbodhan Karyalay, Kolkata 700 003. 1. Sri Sarada Devi: The Mother of All, by Swami 4. Sri Sri Sarada Devi (Bengali), by Brahmachari Atmasthananda. Akshaychaitanya. 2. The Mother as I Saw Her, by Swami

The V edanta K esari ~ 190 ~ MAY 2016 33 New Find Unpublished Letters of Swami Saradananda1

Sep. 9. 1910 12, 13 Gopal Chandra Moge’s Lane, Baghbazar. Calcutta. India. Dearest Grannie2, I have not had the pleasure of a single line from you for a long time, but I request you as before not to attempt to write, until you are well and strong. Sister Nivedita kindly gives me all informations about your health and recovery, that she is able to get from yourself and her other friends in the west. I hope you are getting stronger everyday and that Greenacre would give you rest and recoupment which you need so much at present. Remember me kindly to all the friends there who still care for me. I hope our esteemed friend Miss Farmer is better now than what she had been. My warm regards to her please. I am sorry to hear from Sister Nivedita that you still feel you had been neglected by us in not being consulted before giving to Mr.Whitmarch power to act on our behalf as regards Swamiji’s books. But I trust dear Grannie that it is not so, since I wrote to you fully how we had been misled by Yuen’s[?] enthusiasm and her letter to us, which we took to have been written in consultation with you. We appreciate Yuen’s[?] enthusiasm to secure our interests but at the same time I must say we can never trust on her business capacities. Again is it possible for us to forget our dear loving Grannie in everything whatever, who has done so much for us and who has become absolutely blended with our very lives and with everything that we have done and are doing? May God never forgive us if ever a trace of such feeling enter into our heart. As I told you in my last, I had been to Puri (Orissa) to consult the Swami Brahmananda’s opinions in certain things about the work and while there I found that he too shares the same warm regard for my Grannie and her dear love towards us and our works, so much so that he like myself can absolutely depend on the matter of Swamiji’s books and most other things upon her discretion and judgment. So do not indulge in the feeling that your children here can ever be ungrateful to you ever in the slightest things whatever, and when you are strong and able kindly act on our behalf as regards the books. The formal letter of power [?] request that the Sister Nivedita and myself are sending to you by this mail will clear away all misunderstanding and enable you to appear before all parties concerned as authorised and empowered by us. Everything is going on as usual here. The Holy Mother is well but not strong with all her anxiety for all her children. Jogin Maa is so-so. Both of them would desire to send their heart’s love to you and prayers for your speedy recovery.

The V edanta K esari ~ 191 ~ MAY 2016 34

With my warm love to my Grannie and prayers that she might be spared to us for a long time yet I remain, dear Grannie Ever your affectionate boy Saradananda

Math. Belur. Howrah. India. Sep. 1. 10. Dearest Grannie, I hope the improvement is being continued and you are almost yourself again. I had a letter this mail from Agnes telling that she saw you on her way to Greenacre and found you as frail, as to have been shocked at your appearance! Are you not well enough yet Grannie, to go to some good place as the sea side or the white mountains, just for a change? Nivedita seemed not to have heard from you by the last mail, for she did not send me any message. But I hope you are well and being gradually restored to your former self. Nivedita has been able to secure the piece of land adjacent to no 17 to the north and is planning for a little garden, you remember perhaps you recommended her this to do, while you were here last. It would really be a lovely retreat for herself and the children. I went to Puri for a week to consult the Swami Brahmananda about certain things of the Math and have just been back. The Swami is not very strong and the sea-breeze here is the only thing which he has found helpful for his liver and nervous troubles. He inquired of you and desired to send you his warm regards. This is about the worst time here in Calcutta and it is sweltering hot. Yet I have managed to keep well and do my work here as far as possible. I am now chiefly engaged with the conducting of the Bengally monthly Udbodhan and the editing with the help of Sister N. the books of Swamiji. The Holy Mother is here and is well though not strong. She suffers from time to time with rheumatism and dysentery. She has wished to send you her love and blessings. Jogin Maa comes here everyday to meet the Holy Mother and has desired her gratefulness & love to you. I am sure you will gather from the above that I am writing this from Calcutta. With my warm love and prayers for your speedy recovery Ever yours affecly Saradananda.

References 1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull, an American disciple of Swami Vivekananda

Courtesy: Ramakrishna Museum, Belur Math

The V edanta K esari ~ 192 ~ MAY 2016 35 Article

Education—the Panacea For Social Evils

LEKSHMI.R AND THARA JANE PAUL

Introduction develop his abilities and accommodate himself Education is not merely the process of usefully in the society. Swami Vivekananda learning what are the three R’s but it is that says: ‘The training by which the current and which involves man-making, life-building expression of will are brought under control assimilation of ideas. It helps one to mould and become fruitful is called education. Thus one’s personality and integrity and education is a process which should incite thereby contribute oneself in bringing the individual to think, to evaluate up a better social order. From the and finally to act.’1 very ancient times of human To recall his words, ‘edu- civilization man could find in cation is the manifestation of education the panacea for many perfection already in man’. of the social evils prevalent Perfection is a call of the inner in society. Even today the divinity within. This is what the educational policies are directed ancient Vedantic tradition speaks towards this goal. But it is worth to us. Infinite are the possibilities to analyze the content, the method of man which lie deep within him. and the goal of modern education This can be brought out by secular in order to understand and see whether it education (external) and spiritual education can be a remedy for the social evils that we (internal). Hence education can be termed as a come across today. It is here that Swami process by which the total human personality Vivekananda’s concept of education comes as development can be realised. a blessing. It is all-comprehensive in its nature, assimilating what is best in the Eastern as well The Ancient Scheme of Education as the Western, ancient as well as the modern Teaching-learning process is only a schemes of education. tool (medium) by which the inner potential The term ‘education’ comes from the or inner knowledge can be awakened. Latin educere which means propulsion from Vivekananda says: ‘All knowledge is within the internal to the external, i.e., a process of us. In fact, none can teach anybody.’2 In the developing the inner possibilities and powers Upanishads one can seek references where the of an individual. As a process, it comprises all teacher adopts different techniques to awaken those activities which help the individual to knowledge inherent in the student. Satyakama

Dr.R.Lekshmi, a devotee of Sri Ramakrishna, has a doctoral thesis on Swami Vivekananda, is an Assistant Prof. of Philosophy, Government College for Women, Thiruvananthapuram. Thara Jane Paul, pursuing research on Swami Vivekananda, is an Assistant Prof. of Philosophy, University College, Thiruvananthapuram, Kerala. o

The V edanta K esari ~ 193 ~ MAY 2016 36 adopts the method of cattle grazing in order of man work in perfect harmony. A man of to attain self-perfection. But Shukadeva was integrated personality will be one who is a asked to do meditation upon the self. Thus it repository of virtues, social justice, wisdom, becomes clear that a teacher can only ignite the courage and temperance. spark of self-knowledge present in the student that awaits external manifestation. The Modern and Postmodern Concepts of It is a truism that the ancient scheme of Education education in India gave centrality to spiritual On the other hand, modern educational living. But it was one that drew a scheme of schemes, whether Indian or Western, give comprehensive science of living. It taught utmost importance to scientific rationality, the art of self-knowledge and self-mastery. technological advancements, material pros- It is called Adhyatma-vidya or the science perities, productive efficiency and the like. What of human possibilities.3 It gave utmost we need today is, in fact, a combination of the importance to Purusharthas and aimed at ancient and the modern schemes of education. human excellence. It was anchored around the Speaking of the educational scheme, innate divinity of man which gave rise to the Vivekananda said: ‘What we want are Western spontaneous manifestation of his self-dignity, Science coupled with Vedanta, Brahmacharya oneness of existence, amiable social relations as the guiding motto and shraddha and and a humanistic social order. also faith in one’s self.’6 These constitute the The aim of education was not simply mechanism by which perfection or goodness stuffing the brain with intellectual ideas but is realized in individual and social life. taking one to the ladder of the highest truth. The teaching-learning process comprised of The Panacea for Social Evils a) Shravana (listening to the words of the Now the question is, how education teacher), b) Manana (reflecting over what is can be a remedy for the social evils. In fact, heard) and c) Nididhyasana (contemplating education is the pivot of social reform. on what is heard and reflected.). Vivekananda Individuals make up a society and therefore says: ‘True knowledge is vijnana, it is neither any social reform or nation-building must reason nor inspiration, nor instinct nor begin with the making of individuals. Swamiji intuition. It is all-forgiveness, it is realization.’4 said: ‘That society is the greatest where the If one analyses the history of Western highest truths become practical.’7 The method civilization, it becomes clear that Westerners which Swamiji found in bringing about a root also gave centrality to higher values of life. and branch social reform was education. Socrates asserted: Man know Thyself. He Vivekananda appeared on the national also believed that the self in its original scene much before the independence of India state is pure in nature. Knowledge lies with his original ideas for reconstructing the deep within the inner recesses of man and nation. He was of the firm conviction that education is a means to awaken the same. All the spiritual quest in itself could be made knowledge is reminiscence and all learning is the motive power of national reconstruction. a reawakening.’5 Plato stressed the importance Improving material standards of life, economic of building up an integrated personality where growth and industrial development, scientific the appetitive, spirited and rational aspects advancement all would have to find their

The V edanta K esari ~ 194 ~ MAY 2016 37 proper place in his total scheme of all round women against stiff opposition from the regeneration of India. He exhorted Indians to conservative and rigidly orthodox sections of live up to the ideal to bring about the model the society. If religion has been rescued to a society where the material and spiritual large extent from the clutches of obscurantism, forces are well balanced. He found that superstition and priest-craft, it is because of the root cause of social evils like castism, Swamiji’s denunciation of those who were untouchability, oppression of the poor, etc., is misusing religion for their own ends. He gave the fact that Indians are oblivious of their past, a totally new connotation to the concept of rich cultural and spiritual heritage, a heritage secularism. He said: ‘We believe not only in which brings in strength, fearlessness, spirit toleration, but we accept all religions as true.’8 of enthusiasm and power of self-reliance. He An analysis of Vivekananda’s philosophy saw in education the best means for providing of education at the background of the present these factors that are much needed for social day, characterized as the ‘postmodern age’ regeneration. is very apt in this context. The arrival of It may be said that Vivekananda’s is postmodernity forces us to ask, well, what is not a call to go back to the past but a break or was modernity? Post-modernity is a multi- forward away from a present artificial falsity layered concept that alerts us to a variety of to India’s own greater inner potentialities. major social and cultural changes taking place He pointed out that India would do better, at the end of the 20th century within many taking over whatever new knowledge or ideas advanced societies. Rapid technological change science has to offer, to assimilate them to its involving telecommunications and computer own knowledge and culture, its own native power, shifting political concerns, the rise temperament and spirit, mind and social of social movements, especially those with a genius and create therefrom the civilization of gender, green, ethnic and racial focus are all the future. Thus Vivekananda tried to build a implicated. The concept of postmodernity bridge between the present and the future, or alerts us to some tremendously important what is modern to what is ‘postmodern.’ The social as well as cultural shifts that took place ramifications of Swamiji’s thought processes at the end of the 20th century. Modernity’s are indeed far-reaching and they deeply forward looking thrust relates to beliefs in influence the course of social and political progress and the power of human reason transformation of India. to assert its freedom. But its discontents If today the concepts of secularism and spring from the same source: unrealized social justice are among the guiding principles optimism and the inherent doubt fostered by of the Indian constitution, it is largely due to post-traditional thought. It is a truism that the ideas first propounded by Vivekananda modernity’s achievements are astonishing. But who was rooted in Vedanta. Again if the modernity was a mixed blessing. question of giving equal rights to women, of ensuring that they have access to education Need of the Day and equal opportunities in social and political In the midst of modernity’s achieve- life is a top agenda of UGC and other national ments, man failed to consider how to relate policies today, it is because of Vivekananda’s ourselves to man, how to live in cooperation early steps to begin with the education of and amity with our neighbors, how to deal

The V edanta K esari ~ 195 ~ MAY 2016 38 with the other individuals in society for to discover and live by our primary identity, mutual benefit. Almost all social evils that the identity that I am the one among the many we see in this present day society is, in fact, (Jiva- brahma abheda, Jiva-jiva abheda). a daring consequence of these. We neglected Visualizing the scheme of a man-making, the understanding and cultivation of the man- nation building education, Vivekananda ward awareness. Today modern education had said: There is no problem of modern system has to take up that neglected theme India that cannot be solved by that magic in a big way, to purify and strengthen our word, ‘education.’9 An educational process precious old religious inheritance. Inter- with Brahmacharya as its motive and also personal relationships is secular and yet Shraddha and faith in oneself will produce deeply spiritual in its content. Enlightened men of trained minds, and not just stuffed citizenship i.e., to live as an enlightened brains, disciplined, patriotic, dedicated responsible human being is part and parcel of and, therefore, efficient citizens to serve the the total spiritual development and fulfillment society externally and achieve higher levels of of man. This, in fact, is Swamiji’s call of character excellence internally. education for man-making with a view to nation-building. Conclusion We have got political freedom. But that One can see the paradigm-shifts that itself does not make for citizenship. Freedom have taken place in the scheme of education brings with it responsibility, to make a citizen. from ancient to postmodern times. The Our freedom has not strengthened, but only paradigm of educational programmes accepted weakened our democracy because it has not and followed during the ancient times was been enriched by the sense of responsibility nothing else but wisdom. During the modern and respect fellow human beings. That is why era wisdom gave way to knowledge and by today we have indiscipline, misbehaviour, the time men reached the postmodern age, breaking law, etc., among our citizens in the shift to information. Thus it is high time India, weakening our social set up despite that we realize if we are to achieve the true our increasing literacy rates and educational ends of education we must ensure that the advancements. Right from the primary stage present educational system be driven by the itself, the sense of responsibility along with paradigm of wisdom. Swami Vivekananda’s that of freedom should be injected into the education ideas are those which are guided young minds through the process of education. by the paradigm of wisdom which can also When something is for the good of the people accommodate within its ambit the necessary at large, one’s enthusiasm is sag and dim. Thus constituents that the changing world-scenario we need to have an education that will help us demands. o

References 1. Complete Works of Swami Vivekananda, Vol. iv, 5. Thilly, Frank, A History of Philosophy, 1968,p 490. Allahabad.1967. p32. 2. BK Lal, Contemporary Indian Philosophy, Motilal, 6. CW, Vol. V, p58 2010.p.46. 7. CW, Vol. 2. p85 3. Originally used by Aldous Huxley 8. CW, Vol. III. p.432 4. BK Lal, op.cit. p.44. 9. Swami Vivekananda, The Friend of All.2007, p71

The V edanta K esari ~ 196 ~ MAY 2016 39 42

The Order on the March News and Notes from Ramakrishna Math and Mission

At Belur Math The birthday (tithi puja) of Sri Ramakrishna was celebrated at Belur Math on Thursday, 10 March. Cooked prasad was served to about 24,000 devotees. The General Secretary presided over the public meeting held in the afternoon. The annual Public Celebration in connection with Sri Ramakrishna’s birthday was held at Belur Math on Sunday, 13 March. More than a lakh visitors thronged the premises throughout the day. Cooked prasad was served to about 36,000 persons. Siddharth United Social Welfare Mission (SUSWM), Kolkata, conferred SUSWM Great Social Service Award 2016 on Ramakrishna Math and Ramakrishna Mission in recognition of the twin organizations’ service to society. On behalf of the Math and Mission, Swami Divyananda received the award, comprising a medal and a citation, in a function held in Kolkata on 13 March. Swami Smarananandaji inaugurated the newly built multipurpose block on the campus of Probationers’ Training Centre at Belur Math on 4 March, and the new educational and cultural complex near the Old Math (erstwhile Nilambar Mukherjee’s Garden House) at Belur Math on 9 March. o

Celebration of the 150th Birth Anniversary of Sister Nivedita Chennai Math held a hari-katha (discourse intermingled with songs) on Sister Nivedita during Vivekananda Navaratri celebrations on 9 February at Vivekananda House. A special photo exhibition on Nivedita was also arranged. Ranchi Morabadi centre conducted five block-level and one district-level youth conventions from 10 February to 5 March. In all, 1013 youths participated in the conventions. The centre also held a programme on women empowerment on 8 March, International Women’s Day, in which about 350 women from 101 villages took part. Swamiji’s Ancestral House held two lectures on 22 February and 18 March which were attended altogether by 450 people. o

News of Branch Centres (in India) The General Secretary inaugurated the newly set-up exhibition on Swami Vivekananda at Saradapitha on 1 March. Vivekananda University conducted a national seminar on the three major schools of Vedanta from 29 February to 3 March. Sri E S L Narasimhan, Governor of Andhra Pradesh and Telangana, inaugurated The V edanta K esari ~ 197 ~ MAY 2016 40 the seminar, and the General Secretary presided over the inaugural meeting. Special lectures on different Vedantic texts were also held from 1 to 5 March. Chandipur Math held the inaugural function of its yearlong centenary celebration on 10 March, the sacred birthday of Sri Ramakrishna, with special puja, a procession, a public meeting and cultural events. About 8000 people attended the programmes. A seminar for teachers was held on 12 March in which 160 teachers took part. On 20 March the General Secretary inaugurated the newly built first floor on Vivekananda Hall and presided over a youth convention which was attended by 190 youths. Swami Gautamanandaji inaugurated the newly built staff quarters, ‘Swami Bhavan’ at Kadapa centre on 12 March. Chennai Math distributed buttermilk and sharbat to about 37,000 people on 20 and 21 March on the occasion of the annual Ratha Yatra and other celebrations of Sri Kapaleeshwarar Temple, Chennai. The centre also conducted a cleaning programme on the temple’s campus on 21 March. The General Secretary inaugurated, in the presence of Swami Shivamayanandaji and others, the newly constructed vocational-training-cum-production centre of Baghbazar Math on 25 March. The unit is located at Pranakrishna Mukherjee Lane, Kolkata. Students of Chennai Students’ Home polytechnic participated in the Inter Polytechnic Athletic Association (IPAA) Divisional Tournament 2015-2016 organized by Department of Technical Education, Government of Tamil Nadu, and won in the following games: Kho-Kho (secured 1st place), Hand Ball (secured 1st place), Ball Badminton (secured 2nd place), Cricket (secured 3rd place), Kabaddi (secured 3rd place). The students also participated in IPAA Divisional Athletic Meet and won 22 prizes in different events. The college also secured the Overall Championship for Sports and Games and Overall Championship for Athletics awards in the Tournament. Further, in the Inter-Division Sports Meet they secured first place in Kho-Kho and March Past events, and three prizes in athletic events. Trophies, medals and certificates were issued to the winners and the college. King Juan Carlos University, Madrid, Spain, conducts, on its campus, a programme called Model United Nations (MUN) which is a simulation of the workings of different organs of the United Nations. In that programme, delegates representing a country or an international organization debate on issues of international relevance. A student of Chennai Vidyapith participated as chairperson of the Human Rights Council in the fourth edition of MUN which was held from 2 to 5 February. Central Board of Secondary Education (CBSE) held its ‘Expression Series’ competition with Swami Vivekananda as the theme on 12 January. A class-9 student of Deoghar Vidyapith participated in it and was awarded a certificate of merit and a sum of 2500 rupees for his essay on Swamiji in Sanskrit. o

News of Branch Centres (Outside India) Three ministers of the Government of Bangladesh, namely Finance Minister Mr Abul Mal Abdul Muhit, Home Minister Mr Asaduzzaman Khan, and State Minister for Women and Children’s Affairs Meher Afroz Chumki, and several other dignitaries spoke in the meetings organized by Dhaka centre as a part of its five-day-long Sri Ramakrishna’s birthday celebration from 7 to 11 March. o

Values Education and Youth-related Programmes conducted by centres in India Delhi centre conducted (i) a workshop for school principals on 16 March which was attended by 186

The V edanta K esari ~ 198 ~ MAY 2016 41 persons, mainly principals, and (ii) a two-day values education workshop for school teachers on 29 and 30 March which was attended by 128 teachers. Gurap Ashrama conducted two programmes on values education on 25 and 26 March which were attended by 380 persons, comprising mainly students, on each day. Haripad Math held 9 values education camps in February-March in which 1044 students took part. Jammu Ashrama conducted a values education programme on 6 March which was attended by about 200 people. centre held seminars on values education on 15 and 26 March in which altogether 800 delegates participated. Khetri centre conducted the following programmes from 20 January to 20 February: (i) 21 values education workshops in schools and colleges of Khetri and nearby areas in which 2324 students and 69 teachers participated, and (ii) 5 sessions of personal counselling in which 47 students were counselled by experts. Pune Math held a seminar on personality development on 26 February in which 165 nursing students took part. Visakhapatnam centre held a competition on Swami Vivekananda’s quotations from 16 January to 6 February in which 18,400 students of 196 schools in 3 districts of Andhra Pradesh participated. o

Swachchha Bharat Abhiyan (Clean India Campaign) The following centres conducted cleanliness drives in their respective areas and raised public awareness about cleanliness: Students and staff of Chennai Students’ Home polytechnic cleaned a government hospital in Chennai on 27 February. Kamarpukur centre carried out its fourth cleanliness drive on 27 March in which several monks, employees and volunteers cleaned a few streets in and around Kamarpukur village. Nagpur Math, as a part of its yearlong Swami Akhandananda Swachchhata Prakalpa, held three cleaning programmes in March in which 80 people cleaned a slum in Nagpur. Students and teachers of Indore school cleaned a public road in the city on 21 March. o

Relief Work 1. Winter Relief: (i) Various centres of Ramakrishna Math and Ramakrishna Mission in India distributed 9437 blankets to poor people. (ii) The following centres distributed various winter garments, mentioned against their names, to needy people: Almora: 41 sweaters and 1 blazer from 1 January to 20 March. Belgharia: 9 coats on 18 March. Cherrapunji: 19 shawls in February. Darjeeling: 2662 shawls from 14 June to 27 March. Lalgarh: 100 jackets from 2 to 20 January. Lucknow: 4038 jackets and 1745 sweaters from 26 January to 1 March. Mayavati: 2000 jackets and 5000 sweaters from 26 January to 5 March. Pune: 650 sweatshirts from 5 to 28 February. Rajkot: 3611 sweaters from 9 to 21 February. Visakhapatnam: 1500 jackets and 3500 sweaters from 20 February to 13 March. 2. Cyclone Relief: Fiji: Continuing its relief work, Fiji centre distributed 200 kg rice, 100 kg dal (lentils), 100 kg salt, 4960 packets of 10 varieties of vegetable seeds, and assorted garments among the people affected by Cyclone Winston. The centre also provided medical relief to 417 patients from 27 February to 21 March. o

The V edanta K esari ~ 199 ~ MAY 2016 42 Book Reviews For review in The Vedanta Kesari, publishers need to send us two copies of their latest publication.

Wisdom in Verses he declares that even being called a slave of Sri Dohavali Rama is acceptable to him as he is privileged to be even a servitor to Him. By Goswami Tulasidas, Tulasidas also mentions the great Rama Translated by Swami Bhaktas—Ahalya, Jatayu and Hanuman, as well Brahmeshananda as the places made holy by association with Sri Published by Sri Rama- Rama. In every verse, the meaning as well as the krishna Math, Mylapore, significance has been clarified. Special mention Chennai - 600 004. Email: has been made by Swami Brahmeshananda of [email protected] the section entitled ‘Ode to Chataka’, the bird for 2014, paperback, pp.222. whom nothing but the rain drops that fall under Rs.70. the star Svati, straight into the beak of the bird. Sri The great poet Tulasi- Ramakrishna has also used this metaphor to denote das is a well-known name all over India intense devotion. as the author of the greatly beloved work Later sections speak of the real definitions ‘Ramcharitmanas’, a version of the Ramayana of friendship, love and goodness as well as giving that has traditionally found a place in most sound advice in human relationships. For instance, Hindu homes. This book under review translated one verse says: by Swami Brahmeshananda, a senior monk ‘Do not underestimate minor disputes. They of the Ramakrishna Order, is a companion, to may lead to frightful consequences’ (pg 168 ibid). ‘Ramcharitmanas’. The importance of the right time to do Firstly, there is a very informative and anything is emphasised. The opportune moment interesting Introduction. The introduction, as the has to be made use of, otherwise the desired results name suggests, gives us insights into the great may elude one. poet- saint’s life. The translator places Tulasidas’ However, Tulasidas despairs of worldly contribution in the right perspective. In and through people comprehending the Ramayana as a compen- his works, Tulasidas included a high sense of dium of life’s lessons which can serve as a guide: morality and kindness in human relationships, and ‘People are taught the Ramayana, but they inspired intense devotion to Rama. The 42 chapters follow the way of the Mahabharata. Who will listen that follow this Introduction are illustrative of the to the fool Tulasi in this Kaliyuga when people love wisdom spoken about. wickedness?’ (pg 212, ibid) The book begins with meditation verses so As a guide to daily living, Swami Brahmesha- that the reader’s mind can focus on the subject, nanda’s translation fills a gap. One of the best which is Sri Rama. This is followed by verses on features about this version is the translator’s own the glory of His name, the repetition of which has commentary following many of the verses. These the power to save us from the direst situations. comments are brief and succinct, just explaining The third and fourth sections describe the evil of what might be ambiguous to the reader. Further turning away from Rama, followed by methodology the simplicity of the path of Bhakti, although very to be adopted to inculcate devotion for Him. Every difficult to actually follow, is very beautifully single section has a definite scope and the reader explained by means of the verses. So many books can, if he or she wants, turn to the section which is are published which advocate very complex life most relevant at the time. Complete submission is style changes, here is Swami Brahmeshananda’s Tulasidas’ offering—in the section entitled ‘Prayer’, translation of a text which has been in our collective

The V edanta K esari ~ 200 ~ MAY 2016 43 consciousness for centuries, which shows us how to Happiness Quotient, the way to maximise GNA get straight to the point. This is an excellent book, (Gross National Happiness), exploration of whose value, like that of its subject, will extend and the interior altitudes of our being, the virtue of expand with each reading and reference. The title vairagya, various types of attachment, harnessing says it all—it is a capsule of wisdom in verses and, of our senses to spiritual ends, the need to awaken like all wisdom, made better with reflection and spiritual power—all these and many more concepts practice. are catalogued, examined, analysed and studied ______PREMA RAGHUNATH, CHENNAI to evolve successful formulae of spiritual exercise, spiritual quest and spiritual discovery. The author of the book has splendidly spiced The Endless Quest and his narrative with appealing anecdotes, exciting Other Heart-to-Heart tales, telling analogies and incisive witticisms. Talks Lofty spiritual concepts and truths are dished out By J.P.Vaswani in disarmingly delicious doses. The practical tips for Published by Gita Publi- purposeful spiritual living are offered in persuasive shing House, Sadhu and appealing ways. The book is particularly Vaswani Mission,10, valuable in that it is capable of significantly swelling Sadhu Vaswani Path, Pune the ranks of spiritual-minded persons by curing - 411 001. Email: gph@ sceptics of their deep-rooted distrust. sadhuvasawani.org 2014, ______N.HARIHARAN, MADURAI paperback, pp. 136, Rs.195. The book may be regarded a Vivekacudamani potent antidote to the toxic virus of materialism By Dravidacharya Sri and body-love with which mankind is seriously Ramakrishnan Swami infected. Almost all the key elements of the spiritual which a spiritual seeker should implement Published by Shastra are touched upon and elaborated in the fifteen Netralaya, 1, Atma Vignan chapters that make up the book. The need for firm Bhavan, Baba Kali Kamli, faith in God and a genuine attitude of friendliness Ram Nagar (Pashulok Post), towards Him, the necessity of giving a trial of Rishikesh, Himalayas-249 the all-too marginalised God as our saviour of [email protected] central importance in crises, prayer as a means 2014, paperback, pp.452. of winning God’s grace, the need and the role of Price not given Guru, the efficacy of meditation as a solvent of Acharaya Shankara’s stress, the need to live only and fully in the present, masterpiece Vivekacudamani does not need an the need to conquer kama and krodha, the value introduction and its quality is such that it is beyond of silence, moderation in habits, persistent practice and above all reviews. Therefore, here we shall only of Self-inquiry to discover our true identity, review the ‘commentary, explanation and notes’ Self-discovery, tenacious adherence to Truth, by Sri Ramakrishnan Swamiji who is known by his introspection, mind-control, sense-control, the appellation ‘Dravidacharya’. need to read, reflect and practise, conquest of body- The Foreword is written by Swami Shanti- love, the difference between the Ego and the Self dharmananda Saraswati under whom Dravida- concepts of macrocosmic and microcosmic Reality, charya had studied the scriptures in the traditional the Truth of Atman-Brahman identity, the positive manner, which included Sanskrit grammar and conception of suffering as a gift from God, practical the six systems of Indian philosophy with special suggestions to realise the Self, pain to be conceived emphasis on Vedanta. It has been mentioned as a gateway to God-realization, the passion of the in the Foreword that the verses in the book, saintly to take on the pain of others, equanimity in Vivekacudamani, are divided into seven sections weal and woe, the need for contentment, meaning by the scholars, viz. Introduction, Sravana, Manana, of true happiness, the prerequisites for respectable Samadhi, Miscellaneous, Self experience and the

The V edanta K esari ~ 201 ~ MAY 2016 44

State of liberation. However Dravidacharya has The word Sadguru is beautifully interpreted, so preferred to classify them under 75 themes or also the reason for pranati, salutation, even in an topics like Mangalacharana, The eligible seeker, advaitic text have been given. There is a detailed Method of instruction, Description of the Gross and important discussion on the second to seventh body, etc., which have been serially mentioned verse which deal with the rarity of human birth and in the Index (not Contents). The Index, which has Self realization. In a novel interpretation, Vadantu, been placed immediately after the Introduction, yajantu, kurvantu, bhajantu, ie. Speaking, doing and not in the end, has the topic and the number of sacrifices, doing actions, and worshipping, of verse the corresponding verses but the page numbers are six have been shown to explain the four types of missing—something most unusual. results of karmas ie. Samskarya, apya, utpadya, The Foreword is followed by the Introduction. vikarya. While in most part, the commentator The commentator admits there in that there are follows the traditional interpretations of the words already a number of translations and commentaries and phrases, which a scholar of advaita Vedanta of Vivekacudamani available. Then, why another? can appreciate, there are few such novel and He says: ‘The idea of writing this book came after unconventional explanations. It is not possible to seeing many translations and commentaries on this present a review of every one of the 580 verses. written in English, with carefully selected words The explanations are exhaustive and any- from the lexicon and free translation, sometimes one interested in a detailed commentary of even leaving the important words.’ One of the Vivekacudamani must read it. In this almost important features of this work is, therefore, the all the important concepts of Advaita Vedanta word meaning given at times by breaking even the have been covered by Acharya Shankara and the compound word. commentator. Those who are already well versed This book is written for three different sets in Advaita Vedanta would also enjoy it. Those who of people: 1. Those who are only interested in the are the teachers of scriptures would find this as a meaning of the verse; 2. Those who are interested reference book, for the commentator has explained in the word meaning as well; and 3.Those who are most of the important Sanskrit words and phrases. interested in some deeper insight also. To satisfy The reviewer, having been an editor of an the needs of these different sets of people, five parts English journal, feels that although the comments of every sloka are presented: 1.The original sloka in are valuable and in accord with the traditional Sanskrit; 2. Its transliteration; 3. The word meaning; understanding of scriptures, they need thorough 4. The meaning of the whole sloka; and 5. Insight or editing. Otherwise the book may not be received commentary wherever called forth. well by the English knowing people, since there The author has succeeded in these to a are already a number of good English translations considerable degree. There are absolutely no available. mistakes in the original Sanskrit verses. So also ______SWAMI BRAHMESHANANDA, VARANASI the transliteration done by the standard style and code is spotless. In the breaking of words, for word The Bhagavad Gita, meaning, the transliteration code is not followed. A thread through the This word meaning is the special feature of the book. eighteen gems, A Re- This is followed by the meaning of the verse reading and at most places a commentary or explanation of By Dr. A.V. Srinivasan some specific word or theme. This is done in simple Published by Periplus LLC, English without caring for the most suitable word Box 56, East Glastonbury, or phrases. This approach makes the text read like CT 06025, USA. www. notes rather than a book. periplusbooks.com 2015, Commenting on the first verse the paperback, pp.115, $ 11.99. commentator has explained rationally the The author of contradictory words ‘gochara and agochara being this book, originally from used for Govinda, which again has three meanings. Karnataka, is right now living in the state

The V edanta K esari ~ 202 ~ MAY 2016 45 of Connecticut in the US. In view of his training Let Go in Samskritam, he is engaging in the performance By Prof. A. Satyanarayana of worships as well as giving lectures on Hindu Sastry, Edited by Garani.S Philosophy. He has already published several Radhakrsnan. monographs, and the current book on the Gita is his latest. The book carries a foreword by Swami Published by Yoga Tyagananda, a former editor of Vedanta Kesari. Bharati, Bangalore, ’Yoga The Gita has been a text of perennial inspi- Vasishta’, #453, 6th Cross, ration ever since the time it was uttered by Nobel Residency Colony, Sri Krishna on the battlefield of Kurukshetra. Chikkakamanahalli Road, Innumerable commentaries have been written on Bangalore 560 076. Email: it since the time of Adi Sankaracharya. But, the yogabharati.bangalore@ interesting feature about these commentaries is gmail.com 2014, paperback, that till recent times all of them have been written pp.307, Rs.300. by Sannyasis, who used the text to establish their Professor Sastry, former Professor of Chemi- own school of thought. The emphasis in these stry relinquished his job for devoting his life for an commentaries is on the way of life of Sannyasis. This intensive study of ancient Vedantic texts . The book is strange because the main teaching of the Gita is contains a few lectures given by him in the U.S. in to redirect the mind of Arjuna from Sannyas to his 2012. The emphasis of the lectures is on practice duty to fight the battle. It is only in recent times that more than on theory. this fact has been recognized and the emphasis has Though the Professor delves deep into the shifted to the duties of the common individual. Upanishads, Gita and yoga shastras he takes three The first such interpretation was by Swami ideas from ‘Yoga Vasishta’—elimination of mental Vivekananda, who called the Gita ‘Practical speed and focusing in life which cause duhkha Vedanta’. Since that time, several more authors like [suffering] and contemplation on our true nature Tilak, Sri Aurobindo, Vinobha Bhave, etc., have [atmabodha]. interpreted the Gita from the common man’s point Anger, lust, jealousy, excessive thinking are of view. The current book is such a commentary not our true nature. We are really Brahman which written basically for ordinary individuals. is a non-thinking and non-doing principle. As The book under review has, like the Gita, Brahman is everywhere, we must try to eliminate eighteen chapters, each one of them sequentially these super-imposed tendencies like vasanas corresponding to one chapter of the Gita. The carried over from previous births, shed pinpointed author has selected from each Gita chapter a few thinking and our rajasic and tamasic mental speed verses and used them to explain the message of the and practice ‘akasadharma’ [expansive state] which text. He calls the basic ideas of the text as the string is a no-mind state. To prove how this ‘jagat’ full connecting all the chapters. There is an advantage in of activity was born out of a non-doing silence this procedure that one gets a good bird’s eye view. the Professor uses a calculus model which is But, there is one disadvantage also. It demands of refreshingly new. the reader a prior knowledge of the essence of the Vasanas [boredom forces] are the unspent text. In this sense, the book is of use to those who vital forces that trigger us into ceaselesss activity by are already familiar with the text. It is, however, building pressure in the mind centre on the ‘aajna of equal use to beginners also, since it gives them a chakra’ between the eye-brows. good entry point for further studies. Sri Krishna says: He who is able to stand here Readers will surely benefit from a study of the on earth, before casting off his body, the urges of book. There is an appendix to the book, containing lust and anger he is a yogi—a harmonised soul; he the text of some earlier publications of the author. is a happy man. Unless we stop the ‘coning phase’ The book should certainly be prescribed reading [eye on details], adopt a diffusive state and stop for students, especially the children of non-resident doing something or other, it is not possible to kill Indians living outside India. the mind. Unless we kill the mind by adopting the ______NVC SWAMY, BANGALORE ‘Let Go’ attitude [udasinabhava i.e. dispassion],

The V edanta K esari ~ 203 ~ MAY 2016 46 suffering will continue. The Professor is aware that a brief about each of the ten principal Upanishads. in this technological era it is difficult to practice There is a chapter dedicated to the explanation of the such discipline. One has to make a beginning, he Mahavakya ‘Tat Twam Asi’. says. Two very interesting chapters are present in ‘Slow down and relax assuming an expansive the book, which are quite scholarly expositions. attitude, and at the same time, sticking to the ‘Let One of them shows how the Upanishads have Go’ [amanibhava—no-mind state] and silence, influenced philosophical and religious thought in practicing the non-doing which is the property various parts of the world like Europe and Middle of the Self’ The Professor’s analysis of sukha and East. It describes the influence on Sufi, neo-Platonic, duhkha is very original and his dealing with Sikandria Christians, Eckhart, Teller, Schopenhauer, Omkara Upasana citing Sri Ramakrishna’s words, etc. It shows how the Upanishads travelled to ‘Gayatri ends in’ Om’, and ‘Om’ ends in silence, Europe through the translation sponsored by recalls to us the the Great Master’s words to the Dara Shikoh. It has a very detailed account of effect that even Vedas are defiled by the tongue and the influence of the Upanishads on Islamic and that Brahman alone is not defiled by the tongue. Christian thought with references to a number of Plates visualise the central ideas of books and thinkers. the chapters. The cover design picturises the The other interesting chapter in the book is ‘akasadharma’ described in ‘Anandavalli’ [p.108] a very scholarly article on ‘European Conspiracy The Question-Answer section on each chapter is against Vedic Culture’. This chapter talks about the very illuminating. There are spelling mistakes in the Colonial interest in removing Indians from their caption of Chapter 9 and in the second line of The culture to enable subjugation and conversion. It Book Introduction. Pages 9—24 are reduplicated. gives details of various efforts like Aryan Invasion These mistakes may be corrected in the next edition. theory, devaluation of Hindu Gods, false dating of Index will be useful for reference purposes. Ramayana and Mahabharata, derogatory translation The compact disc of the lectures enables one of Hindu scriptures, etc. It would have been more to hear the Professor’s voice. The book is a boon to complete if the author had extended this discussion the modern younger generation who live a restless to include how the misrepresentation of Indian life for ‘filthy lucre’ and who are unaware of our culture is being continued now by American heritage. academia. ______K.PANCHAPAGESAN, MUMBAI Here are two paragraphs from the preface which are representative and summarizing: Isavasya Upanishad ‘All of us are aware of our core personality. In the unitive state the Self is seen to be one; the same - Discourse and Self in everyone. There is Self in all beings. Self is the Commentary innermost essence. When the Self appears behind By Dr.Rajni Kant Lahri, the Universe, it is called God; this very Self in body 743, Kamala Sadan, is known as soul, the individual soul. It is a unity Agarwal Colony, Jabalpur, indestructible and indivisible.’ Madhya Pradesh, 482 002. ‘The message of Vedanta is that we realize Email: [email protected], the Pure Awareness in our own self here and 2012, paperback, pp.147, now and in this very life time by expanding our Rs.60. self with love, compassion, altruism, forgiveness, This small book has a honesty, caring and sharing, and protecting virtue, very lucid and elaborate commentary overcoming negative thoughts with prayer and on Isavasya Upanishad. In the form of the gratitude to God.’ commentary, it touches upon various topics of The verse-by-verse commentary is quite Advaita Vedanta—theoretical and practical. readable with the right balance of lucidity and The commentary is preceded by a few chapters rigour. This can be a good introduction to the study which are very informational. There is information of Upanishads. on the number of Upanishads, the topics covered and ______GOKULMUTHU, MUMBAI.

The V edanta K esari ~ 204 ~ MAY 2016 The V edanta K esari 47 MAY 2016

(continued from page 6. . .)

5933. Prof. Gopal Chandra Bhar, W.B. B.N. College, Patna - 800 004 5934. -do- Bhagalpur Evening College, Bhagalpur - 812 001 5935. -do- Govt. S.S.P. Arts, Balaghat (M.P.) - 481 001 5936. -do- Durgapur Government College, J.N. - 713 210 5937. -do- The Senior Citizens Centre, Muttukadu, T.N. - 603 112 5938. -do- Ramakrishna Vivekananda Sevashrama, Shalejval - 422 007 5939. -do- Tamralipta Mahavidyalay, Purba Medinipore, W.B. - 721 636 5940. Mr. Mahindra Kumar Parujar, Chennai A.S. Degree College, Mawana, Uttar Pradesh - 250 401 5941. Mr. Shravana Kumar, Bangalore Deoraha Baba S.D. Degree College, Garkha, Saran - 841 311 5942. -do- Gayatri Vidya Parishad College, Visakhapatnam, A.P. - 530 048 5943. -do- Kala Wanijya Mahila, Mahavidyalaya, Maharashtra - 442 401 5944. Mr. Ramakrishna Babu, Hyderabad Dist. Institute of Education, Warangal Dist., A.P. - 506 001 5945. -do- Gurajada College of Education, Srikakulam, A.P. - 532 401 5946. -do- Jawahar Navodaya Vidyalaya, Jaipur, Orissa - 755 043 5947. -do- MCM D.A.V. College, Chandigarh, Punjab - 160 001 5948. -do- Govt. Degree College, Papumpare Dist., Arunachal Pradesh - 791 111 5949. -do- Sri Govinda Guru Rajakiya, Banswada, Rajasthan - 327 001 5950. Dr. B.V.S.S.S. Prasad, Chennai Anna University, Sardar Patel Road, Chennai - 600 025 5951. -do- A.E.M.P. College, Aurangabad, Maharashtra - 431 112 5952. -do- A.J.S.P. Mandals College, Beed, Maharashtra - 431 122 5953. -do- MGM Medical College, Aurangabad, Maharashtra - 431 003 5954. -do- University Library, Aurangabad, Maharashtra - 431 001 5955. Mr. Siddhi Sane, Maharashtra Chidambaram Pillai College, Trichy, T.N. - 621 005 5956. -do- Chikkanna Govt. Arts College, Tirupur, T.N. - 638 602 5957. -do- Banaras Hindu University, Varnasi, Uttar Pradesh - 221 005 5958. -do- D.M. College, Manipur, Assam - 795 001 5959. -do- Bihar National College, Ashok Rajpath, Patna - 800 004 5960. Mr. Mahindra Kumar Parma, U.K. Birla Institute of Technology, Vidya Vihar, Pilani - 333 031 5961. Mr. Ashish Sahani, Chennai Modern Hr.Sec.School, Nanganallur, Chennai - 600 061 5962. -do- Saraswati Vidhyalaya, Nagpur, Maharashtra - 440 010 5963. -do- Karthigeyan Mat. Hr.Sec.School, Vadapalani, Chennai - 600 026 5964. Mr. Mahendra Kumar Parma, U.K. Ethiraj College, Egmore, Chennai - 600 008 5965. Mr. Venkatarayan, Coimbatore Rani Meyyammai Girls Hr. Sec. School, Chennai - 600 028 5966. Mrs. Rashmi Thatte, Chennai Samarth Seva Mandal Library, Satara, Maharashtra - 415 013 5967. Mr. Aakash Malhotra, Jammu Presidency College,Triplicane, Chennai - 600 005 5968. -do- Raja Muthia Hr. Sec. School, R.A.Puram, Chennai - 600 028 5969. -do- Madras Institute of Technology, Chrompet, Chennai - 600 044 5970. -do- Sri Ramakrishna Matrc. Hr. School, Pattabiram, Chennai - 600 072 5971. -do- Chinmaya Vidyalaya, Virugambakkam, Chennai - 600 092 5972. -do- S.K.R. Engineering College, Thiruvallur - 600 123 5973. -do- Rajah Muthiah Dental College, Chidambaram - 608 002 5974. Mr. Prasanna Parvathaneni, USA St. Joseph’s High School, Nalgonda Dist. - 508 202 5975. Mr. Hinadri K. Chaudhuri, W.B Tagore College, Chrompet, Chennai - 600 044 5976. Mr. Kalaiselvam, Chennai Corporation School, Arumbakkam, Chennai - 600 106 The V edanta K esari 48 MAY 2016

5977. Mr. Partha Chatterjee, New Delhi Queen Mary’s College, Mylapore, Chennai - 600 004 5978. -do- Alpha College, near Saidapet, Chennai - 600 035 5979. -do- A.M. Jain College, Meenambakkam, Chennai - 600 114 5980. -do- State Institute of Commerce Edun., Taramani, Chennai - 600 113 5981. Mr. Deepak J. Sarda, Bangalore Municipal Public Library, Guntur District, A.P. - 522 601 5982. -do- State Central Library, Mumbai - 400 023 5983. -do- Medical College, Navi Mumbai - 410 209 5984. -do- State Central Library, Hyderabad, A.P. - 500 001 5985. -do- Anna Centenary Library, Kotturpuram, Chennai - 600 025 5986. Mr. Deepak Sivashanmugam, Chennai Sri Sarada Eswar Vidya Mandir, Pozhichalur, Chennai - 600 074 5987. Mr. Bhogilal Patil, U.K. Branch Library, Near Bus Stop, Vellur post, T.N. - 626 005 5988. -do- Branch Library, Thiruthangal, Viruthunagar Dist. T.N. - 626 130 5989. -do- District Central Library, Karur T.N. - 639 001 5990. -do- Branch Library, Pugalur Road, Karur T.N. - 639 001 5991. -do- Branch Library, Kulithalai Taluk, Karur Dist. T.N. - 639 104 5992. -do- Branch Library, Enam Karur, Vengamedu Post, Karur T.N. - 63 006 5993. -do- Branch Library, Punjai Pugalur, Karur Taluk & Dist. T.N. - 639 113 5994. -do- Branch Library, Punjai Thotta Kurichi, Karur Dist. T.N. - 639 113 5995. -do- Branch Library, Pavithiram & Post, Karur Dist. T.N. - 639 002 5996. -do- Branch Library, Panjamadevi & Post, Karur TDist. T.N. - 639 004 5997. -do- Branch Library, Mookanankurichi Post, Karur Dist. T.N. - 639 005 5998. -do- Branch Library, Neidhalur South & Post, Karur Dist. T.N. - 639 110 5999. -do- Branch Library, Lalapettai Post, Karur Dist. T.N. - 639 105 6000. -do- Branch Library, Kulithalai Taluk, Karur District, T.N. - 621 301 6001. -do- Branch Library, Moolimangalam, Karur District, T.N. - 639 113 6002. -do- Branch Library, Udaiyarpalayam Post, Ariyalur Dist., T.N. - 621 804 6003. -do- Branch Library, Jamein Thathanur Post, Ariyalur, T.N. - 621 804 6004. -do- Branch Library, Irumbulikurichi, Sendurai Tk., T.N. - 621 804 6005. -do- Branch Library, Udaiyarpalayam Taluk, T.N. - 621 803 6006. -do- Branch Library, Varatharajanpettai Post, Ariyalur, T.N. - 621 801 6007. -do- Branch Library, Sendurai Post, Sendurai Taluk, T.N. - 621 714 6008. -do- Branch Library, Kundaveli Post, Ariyalur Dist., T.N. - 612 903 6009. -do- District Central Library, Pavali Road, Virudhunagar - 626 001 6010. -do- Branch Library, Thalavaipuram, Virudhunagar Dist., T.N. - 626 188 6011. -do- Branch Library, Aruppukottai via., Virudhunagar, T.N. - 626 118 6012. -do- Branch Library, Sattur, Virudhunagar Dist., T.N. - 626 202 6013. -do- Branch Library, Allampatti, Virudhunagar Dist., T.N. - 626 001 6014. -do- Branch Library, Anupankulam, Virudhunagar Dist., T.N. - 626 109 6015. -do- Branch Library, Chathira Reddiyapatti, Virudhunagar, T.N. - 626 204 6016. -do- Branch Library, Chinnakampatti, Virudhunagar, T.N. - 626 189 6017. -do- Branch Library, Iluppaiyur, Virudhunagar Dist., T.N. - 626 177 6018. -do- Branch Library, Kallamanayakarpatti Post, Virudhunagar, T.N. - 626 131 6019. -do- Branch Library, Melaiyur, Paralachi Pt, Virudhungr. Dist., T.N. - 626 111 6020. -do- Branch Library, Srivilliputhur Taluk, T.N. - 626 137

(To be continued. . .) The V edanta K esari 49 MAY 2016

Ramakrishna Mission Ashrama (A Branch of Ramakrishna Mission, Belur Math) Sector 15-B, Madhya Marg, Chandigarh – 160015 Tel: 0172-2549477 E-mail: [email protected] Website: www.rkmachandigarh.org

A HUMBLE REQUEST New Universal Meditation Hall, Educational and Cultural Complex at Chandigarh Ashrama Dear devotees, well-wishers and friends, Ramakrishna Mission Ashrama at Chandigarh was started in 1955 in the aftermath of India’s partition. Since then the Ashrama has been providing spiritual solace to seekers in search of peace, free mobile medical service, a Boys’ Hostel for college students, value education programs in schools and colleges, spread of inspirational and ennobling literature among the masses, etc. Proposed Hall and Complex Over the years, these activities have steadily increased and so also the number of devotees attending these programs as well as morning and evening prayers, and those coming for meditation, spiritual retreats/ satsangs. To meet the increasing needs for space, it has been decided to construct a new building having a) A spacious Meditation Hall and Monks Quarters - Rs. 1.3 Crores (approx.) b) Educational & Cultural Centre: Rs. 2.1 Crores (approx.) Foundation Stone laying for the Universal Total cost of the project: Rs. 3.4 crores (approx.) Meditation Hall on 24.11.1985—by Swami Cheques/ Demand Drafts may be drawn in Gambhiranandaji, 11th President of the Ramakrishna Order favour of ‘RAMAKRISHNA MISSION ASHRAMA, CHANDIGARH’ and can be sent to the address given above. Contributions, from within India, can also be directly deposited in any of the following banks: 1) ICICI A/c No. – 001301029198, Branch – Sector 15-C, Chandigarh, IFSC – ICIC0002429 2) IDBI A/c No. – 003104000083216, Branch – Sector 8-C, Chandigarh, IFSC – IBKL0000003 (Kindly intimate us the details of the deposit, your address and phone number by e-mail on the same day) Contributions to the Ramakrishna Mission are exempted from Income Tax u/s 80(G) of I.T. Act, 1961. Construction in progress Yours in the service of Bhagavan Sri Ramakrishna Swami Satyeshananda, Secretary The V edanta K esari 50 MAY 2016

THREE SYSTEMS OF VEDANTA

New Release — AN INTRODUCTION By Swami Harshananda Vedanta is considered to be the epitome of Indian philosophical thought. However, not many are aware that Vedanta comprises of many systems, three being more popular. The author of this book, Swami Harshananda, a senior monk of the Ramakrishna Order, has succinctly yet effectively given an overview of the main systems of Vedantic thought.

Paperback, Pages 64 + viii, Price: Rs.30/- Postage: Rs.30/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected]

Invitation to Serve and Heal the Poor Ramakrishna Mission Sevashrama situated in Calicut district of Kerala has been running a Charitable Dispensary since 1967 treating many poor patients. The dispensary is well-equipped with a good laboratory, an Ultrasound Scanning facility, a Computed X-Ray Radiography, Physiotherapy, a Pharmacy and a full- fledged dental unit with paramedics and visiting doctors. Recently we have added well-furnished 2 bed room family quarters with spacious hall cum dining and a kitchen facility for the accommodation of resident doctors. Ramakrishna Mission Calicut invites doctors who are conversant with the use of Ultrasound, X-Ray, laboratory and other facilities to work at our charitable dispensary for 6 days a week. Honorarium with food, accommodation and vehicle facility within the city limits will be provided for the resident doctors. The doctors willing to lend a helping hand in this noble cause may kindly contact the Secretary, Ramakrishna Mission Sevashrama Calicut, by email [email protected] or by phone 08281929280. The V edanta K esari 51 MAY 2016

GOSVAMI TULASIDAS New Release Love of Rama Personified By APN PANKAJ Gosvami Tulasidas, the saint-composer of Ramacharita- manasa, was the most illustrious saint in Rama Bhakti tradition whose life and works have influenced millions of men and women in India and abroad. His matchless devotion to Sri Rama and spiritually uplifting writings are a source of inspiration and succour to all devotees. His compositions such as Ramacharita- manasa and Hanuman Chalisa are committed to memory and sung by countless Hindus, especially in the Hindi speaking areas. This book is an overview of his life, including many legends attributed to him, as also his literary works and a summary of his philosophy. Paperback, Pages 203 + xxviii, Price: Rs.125/- Postage: Rs.30/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected]

The Ramayana of Valmiki —An Appraisal

Swami Harshananda One of India’s timeless epics, the Ramayana by the sage Valmiki is the basis of the powerful and widely known Rama Bhakti tradition followed by millions both inside and outside India. This handy volume dwells on the spiritual, cultural and literary aspects of Ramayana, moving the readers to be rooted in Dharma and strengthen their values for righteous living. The author of the book is a senior monk of the Ramakrishna Order, well known for his scholarship and insights, and the head of Ramakrishna Math, Bull Temple Road, Bangalore.

Soft-bound, Pages x + 86 Price: Rs. 30/- Postage: Rs.22/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected] The V edanta K esari 52 MAY 2016

New Release Spirituality Today An overview of Contemporary trends in Spiritual Living and Essentials of Spirituality

What is spirituality? As in case of other fields of life, there are authentic and not-so-authentic examples and thoughts about spirituality too. Much needs to be clarified and understood about the true nature of spiritual life, its practices and obstacles. Swami Vivekananda called spirituality as the ‘science of spirit’. This book discusses and illustrates the truth about spiritual living through writings by eminent monks and others.

Paperback, Pages 487 + vii, Price: Rs.130/- Postage: Rs.30/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected]

HOW TO GET ALONG WITH OTHERS Using Common Sense and Ancient Hindu Wisdom New Release A Practical Guide to Trouble-Free Living By Swami Bhaskarananda While in this era of modern science and technology superficial relationships are being built through the social media, ancient Hindu wisdom proclaims that the real ‘device’ required is the heart, and the relevant ‘softwares’ required are love, understanding, adjustment and respect to nurture and sustain any healthy and genuine relationship. Swami Bhaskarananda, the author, has taken up this important issue of getting along with others in this stress-laden world and has provided practical suggestions and guidance in this book acquainting the readers with the ancient Hindu wisdom and stimulating them to use common sense as well in happily getting along with others, at home, at work, or anywhere else. Paperback, Pages 127 + xiv, Price: Rs.60/- Postage: Rs.25/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected] The V edanta K esari 53 MAY 2016

Understanding Pratika—Symbols in the Indian Tradition A Vedanta Kesari Presentation

‘The images, crosses, and crescents are,’ says Swami Vivekananda, ‘so many symbols—so many pegs to hang the spiritual ideas on.’ These symbols are scattered everywhere in our mundane as well as spiritual lives. This new book examines 53 of such symbols, with 2 appendices from Swami Vivekananda’s powerful writings on ‘The Need of symbols’ and ‘The Chief Symbols’. Two introductory chapters describe the role and significance of symbols. The book is richly illustrated with pictures.

Soft-bound, Pages xi + 180 Price: Rs. 55/- Postage: Rs.22/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected]

Digitised Archives of the Vedanta Kesari (1914 to 2014) DVD containing the archives of 101 years of the Vedanta Kesari The Vedanta Kesari has been effectively disseminating Indian Ethos and Values, with uninterrupted publication for 101 years. This entire collection of archival articles (1914-2014) by scholars and thinkers, savants and admirers, monks and practitioners of Vedanta is now available in one DVD. With search facility indexed author-wise, title-wise, year-wise and by keywords, plus other features, this veritable encyclopedia of Vedanta is now available to you at the click of a button! Price: Rs.300/-Packing and Posting charges: Rs.60/- (within India) For ordering your copy, draw your DD in favour of Sri Ramakrishna Math, Chennai and send to: The Manager, Sri Ramakrishna Math, Mylapore, Chennai – 600004. You can also order Online. Email : [email protected] Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 The V edanta K esari 54 MAY 2016

Goddess Durga: The Divine Energy The V edanta K esari 55 MAY 2016 The V edanta K esari 56 MAY 2016

NAVAJEEVAN BLIND RELIEF CENTRE (FREE HOME FOR THE BLIND, ORPHAN AND AGED) TIRUCHANOOR, TIRUPATI–517503. Ph : 0877-2239992, 9908537528 [Mob.] E-mail: [email protected] Website: www.navajeevan.org An Appeal 37 Years of Service to Humanity 1979–2015

1. Navajeevan School & Hostel for Blind – Tirupati, Parlekhimundi, Golamunda Children 2. Navajeevan Free Eye Hospital – Tirupati 3. Navajeevan Free Home for Aged – Tirupati, Rishikesh, Parlekhimundi and Chennai 4. Navajeevan Dumb & Deaf Home - Patapatnam 5. Navajeevan Sharanagati Vridhashram – Tirupati 6. Navajeevan Rural Medical Centres - Berhampur [Orissa] 7. Navajeevan Eye Care Centres - Serango & Kalahandi [Orissa] 8. Navajeevan Orphanage Children Homes – Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku, Dundelmal 9. Navajeevan Atharvana Veda Pathasala - Tirupati A Humble Request for Donation 1. Sponsor one day Annadan to Blind Children and aged – Rs. 5000/- 2. Sponsor 5 IOL Cataract Eye Operations – Rs. 7000/- 3. Sponsor one blind child or Orphan child for one year – Rs. 6000/- 4. Sponsor one poor aged person for one year – Rs. 5000/- 5. Sponsor one free eye camp at Rural/Tribal area – Rs. 50000/- 6. Vidyadan—Educational aid for one Child – Rs. 2000/- Donor devotees can send their contributions by cheque/DD/MO to the above address on the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord Balaji Venkateswara of Tirupati as blessings. Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act. Our Bank details for online transfer : Bank Name : Indian Bank , Gandhi Road Branch, Tirupati SB A/c No: 463789382, Account Holder : Navajeevan Blind Relief Centre, Branch Code: T036, IFSC code: IDIB000T036, ‘We can attain salvation through social work’ – Swami Vivekananda K. Sridhar Acharya Founder/ President The V edanta K esari 57 MAY 2016 The V edanta K esari 58 MAY 2016 Regd. Off. & Fact. : Plot No.88 & 89, Phase - II, Sipcot Industrial Complex, Ranipet - 632 403, Tamil Nadu. 59 Phone : 04172 - 244820, 651507, Tele Fax : 04172 - 244820 E-mail : [email protected] Web Site : www.svisslabss.net PRIVATE LIMITED (Manufacturers of Active Pharmaceutical Ingredients and Intermediates)

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All is in the mind—purity, as also impurity, is in the mind. —Holy Mother Sri Sarada Devi

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The V edanta K esari ~ 59 ~ MAY 2016 60

Vol.103-5 The Vedanta Kesari (English Monthly) May 2016. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 15-17. LICENSED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2015-2017. Date of Publication: 24th of every month

Teach yourselves, teach everyone his/her real nature, call upon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come, when this sleeping soul is roused to self-con- scious activity. —Swami Vivekananda

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Contact:The Sri RamakrishnaV edanta K esari Math, ~Chennai. 60 ~ MAY Website: 2016 www.chennaimath.org