1 nd 102 Price: ` 10 Year of Publication The Kesari A Cultural and Spiritual Monthly of the Order since 1914

Swami ’s statue, RKM Students’ Home, Chennai

August 2015 2

India's Timeless Wisdom

The place (or the society) where unworthy people are worshiped and honoured and the worthy one is neglected, three things get manifested their [in due course]: poverty, death and fear. —Mahabharata

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, ~ AUGUST Chennai 2015 - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110 The Vedanta Kesari 102nd Year of Publication VOL. 102, No. 8 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

AUGUST 2015 Gita Verse for Reflection 285 Editorial  Valuable Lessons From the Sun 286 Articles  Dissolving Boundaries 294 Pravrajika Virajaprana  —It’s Ideal and Working 298 Swami Tyagarupananda  A Lifelong Influence and Contribution: Recalling Swami Vivekananda’s Influence on Ma.Ko. 302 Usha Mahadevan  and Swami Brahmananda 310 Hiranmoy Mukherjee New Find  Unpublished Letters of Swami 308 Review Article  Documenting An Inspiring Era 313 P S Sundaram The Order on the March 316 Book Reviews 319 Feature  Simhâvalokanam (How to Triumph Over the Difficulties of Life) 291

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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 5874. -do- Pasumpon Muthuramalinga Thevar College, Usilampati, T.N. - 626 532 5875. -do- LLA Branch Library, Kovilpatty T.K.,Tirunelveli, T.N. - 627 902 5876. -do- LLA Branch Library, Eruvadi, Tirunelveli, T.N. - 627 103 5877. -do- Dr. C. Vijayaraghavachariar Memorial Library, Cherry Road, Salem, T.N. - 636 007 5878. -do- Dist. Central Library, Palayamkottai Post, Tirunelveli, T.N. - 627 002 5879. Dr. M.S. Ashok, Karnataka LLA Branch Library, Palayamkottai.,Tirunelveli, T.N. - 627 002 The V edanta K esari 6 AUGUST 2015 5880. -do- LLA Branch Library, Pettai Post,Tirunelveli, T.N. - 627 004 5881. -do- Nellai Dist. Library Committee, Tirunelveli Town, T.N. - 627 006 5882. -do- LLA Branch Library, Nanguneri T.K.,Tirunelveli, T.N. - 627 106 N Cover Story N 5883. -do- LLA Branch Library, Panagudy,Tirunelveli, T.N. - 627 109 5884. Prof. Bimal K. Panda, Varanasi Sambalpur Public Library, Sambalpur, Odisha - 768 001 Swami Ramakrishnananda’s Statue, Chennai 5885. Dr. B.V.S.S.S. Prasad, Chennai The Indian Institute of Educations, Pune, Maharastra - 411 029 Born to pious parents in the village of Ichapur near , 5886. -do- Madhya Pradesh Bhoj University, M.P. - 462 204 Swami Ramakrishnananda (1863-1911) was a direct disciple of Sri 5887. -do- Nalanda Open University, Bihar - 800 001 Ramakrishna. At the behest of Swami Vivekananda, his brother- 5888. -do- Hindu College, Amritsar, Punjab - 143 001 disciple and the leader of Ramakrishna Movement, Swami Rama- 5889. -do- Vellore Engineering College, Vellore, T.N. - 632 014 krishnananda or Shashi Maharaj (as he was affectionately called by 5890. Mr. Mahindra Kumar Parma, U.K. Sikh Cultural Centre, Kolkata, W.B. - 700 16 monks and devotees) came to Madras in 1897 and worked tirelessly 5891. Prof. Gopal Chandra Bhar, W.B. Swami Vivekananda Mat. School, Ramapuram, Chennai - 600 089 for the cause of Ramakrishna until his demise in 1911. He was the 5892. -do- Basaveshwar T.T.I., Bijapur, Karnataka - 587 101 very embodiment of devotion, service and sagacity. He founded Sri 5893. -do- Govt. Degree College, Gorakhpur, U.P. - 273 001 Ramakrishna Math at Mylapore and Ramakrishna Math, Bangalore. 5894. -do- Govt. Degree College, Kaptanganj, U.P. - 272 001 At his instance a Home for children hailing from destitute, orphan 5895. -do- Govt. Degree College, Indupur, U.P. - 274 001 or single-parent families was started in 1905 which has grown into 5896. -do- Govt. Degree College, Bisalpur, U.P. - 262 201 a large institution of 650 residential students, with multifarious 5897. -do- Govt. 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This year the Jayanti celebrations of Swami 5905. -do- Govt. Degree College, Shahajahapur, U.P. - 242 001 Ramakrishnananda fall on 12th August. o 5906. -do- Govt. Degree College, Sitapur, U.P. - 262 203 5907. -do- Govt. Degree College, Maunath Banjan, U.P. - 275 101 The Vedanta Kesari Patrons’ Scheme 5908. -do- Govt. Degree College, Obra, U.P. - 231 219 We invite our readers to join as patrons of the magazine. They can do 5909. -do- Govt. Degree College, Unchahar, U.P. - 229 001 so by sending Rs.2000/- or more. Names of the patrons will be 5910. -do- Govt. Degree College, Berinag, Uttranchal - 262 531 5911. -do- Govt. Degree College, Khatima, Uttaranchal - 262 308 announced in the journal under the Patrons' Scheme and they will 5912. -do- Govt. Degree College, Purola, Uttaranchal - 249 185 receive the magazine for 20 years. Please send your contribution to 5913. -do- Govt. 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5922. -do- Govt. Degree College, Syalde, Almora, Uttaranchal - 263 601 SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS 5923. -do- Govt. Girls Degree College, Haldwani, Uttaranchal - 263 139 5870. Mr. Dharam Vir Seth, Dehradun Narayana Educational Institutions, Hyderabad - 500 036 5924. -do- Govt. Post Graduate College, Ramnagar, Nainital, Uttaranchal - 244 715 5871. -do- AP Residential Educational Institutions, Hyderabad - 500 001 5925. -do- Govt. Post Graduate College, Ranikhet, Almora, Uttaranchal - 263 645 5872. -do- RGR Siddhanthi Degree & PG College, Hyderabad - 500 003 5926. -do- Govt. Post Graduate College, Uttarkashi, Uttaranchal - 249 193 5873. -do- Staff College of India, Banjara Hills, Hyderabad - 500 034 5927. -do- ISPAT College, Rourkela, Orissa - 769 016 5928. -do- Janta College, Biolnda Dhenkanal, Orissa - 759 127 To be continued . . . 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 5933. -do- B.N. College, Patna - 800 004 The Vedanta Kesari

VOL. 102, No. 8, AUGUST 2015 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

—, 12-11 If even this is too difficult for you to perform, then taking refuge in Me, and thus controlling the mind, give up the fruits of all your actions (recognising Me as their agent and enjoyer).

B

Learn to feel yourself in other bodies, to know that we are all one. Throw all other nonsense to the winds. Spit out your actions, good or bad, and never think of them again. What is done is done. Throw off superstition. Have no weakness even in the face of death. Do not repent, do not brood over past deeds, and do not remember your good deeds; be azad (free). The weak, the fearful, the ignorant will never reach Atman. You cannot undo, the effect must come, face it, but be careful never to do the same thing again. Give up the burden of all deeds to the Lord; give all, both good and bad. Do not keep the good and give only the bad. God helps those who do not help themselves.

—Swami Vivekananda, CW, 7.91

The V edanta K esari ~ 285 ~ AUGUST 2015 Editorial

Valuable Lessons From the Sun We and the Sun interacting with sun rays through the process Sun! Have we thought of its place in our of photosynthesis. In a way, then, we eat the lives! Our deep relation with it! energy and rays of the sun! Life on the planet earth and sun are Sun inspires a sense of beyond. Swami intensely interrelated. There can be no life Vivekananda points out, without the sun. Sun is not the mere star of Many of you remember the thrill of joy with our solar system but the star of our lives too. which in your childhood you saw the glorious We rise when the sun rises (except in case of rising sun; all of you, sometimes in your life, those who sleep late or are lazy or have other stand and gaze upon the glorious setting sun, reasons) and soon after the sun sets, we too and at least in imagination, try to pierce through begin to wind up and plan to lie down for the beyond. This, in fact, is at the bottom of the our nightful of rest. And when the sun rises whole universe—this rising from and this setting next day, we begin our day too. So sacred is into the beyond, this whole universe coming this expectant arrival of sun that the Hindus up out of the unknown, and going back again consider the waiting time for the sun-rise into the unknown, crawling in as a child out of early morning as the ‘hour of God’, the Brahma darkness, and crawling out again as an old man into darkness.1 Muhurta—a time auspicious for contemplating on the Ultimate Spiritual Reality called Further, the sun is a ready and natural Brahman. symbol of the Infinite. It is not a man-made Our seasons—winter, summer, rain, and symbol but one that is God-made or Nature- so on—depend on sun, or the movement of made. Much before images and other symbols earth around sun. Our precious forests owe came to be worshipped as representing the their existence to elements of nature of which Ultimate Reality, sun was there to inspire man the warmth and light that sun gives is of think of God. The famous Gayatri Mantra prime importance. We are dependent on sun is dedicated to sun as the deity of creation in various and numerous other ways. Sun is (savitru). Sun is called by various names in the presiding deity of our bio-rhythms, the Sanskrit and is worshipped as a Devata, ‘the inner clock that oversees many of our physical and mental functions. Whatever we eat has some connection with sun, direct or indirect. If plants occupy a primary position in our food chain, surely the plants make their food by

The V edanta K esari ~ 286 ~ AUGUST 2015 9 shining one’, a god in Hindu tradition, and a Doctors, engineers, accountants, physicists, whole tradition of worshippers (called Sauras) mathematicians and all others use symbols for are devoted to the sun as representing the easy and quick statement for their ideas and Ultimate Reality. While, the celebrated epic needs. In spiritual matters use of symbols is Mahabharata outlines 108 names of sun,2 in of supreme importance. Swami Vivekananda Ramayana the famous Aditya Hridayam, which points the need for symbols in spiritual context sage Agastya reveals to Sri Rama before he thus: kills Ravana, is chanted by countless Hindus In every religion there are three parts: philo- every day. sophy, mythology, and ritual. Philosophy To our bare human eyes, sun is indeed of course is the essence of every religion; a remarkable phenomenon, reminding us mythology explains and illustrates it by means of a reality beyond our senses and ego. It of the more or less legendary lives of great men, inspires and amazes. It invokes a sense of all- stories and fables of wonderful things, and so pervasiveness. It gives light and warmth, and on; ritual gives to that philosophy a still more it is believed to brighten the mind, dispelling concrete form, so that every one may grasp it— ritual is in fact concretised philosophy. . . It is bad moods. The ‘movement’ of sun—i.e. the easy for men to think that they can understand way our earth rotates and revolves around anything; but when it comes to practical it—also brings the three times suitable for experience, they find that abstract ideas are often thinking about God—the morning, mid-day very hard to comprehend. Therefore symbols are and evening. Referring to this fact, Swami of great help, and we cannot dispense with the Vivekananda says, symbolical method of putting things before us. You must practise at least twice every day, and From time immemorial symbols have been used the best times are towards the morning and the by all kinds of religions. In one sense we cannot evening. When night passes into day, and day think but in symbols; words themselves are into night, a state of relative calmness ensues. symbols of thought. In another sense everything The early morning and the early evening are the in the universe may be looked upon as a symbol. two periods of calmness. Your body will have a The whole universe is a symbol, and God is the like tendency to become calm at those times. We essence behind.4 should take advantage of that natural condition Sun is also a symbol of knowledge. 3 and begin then to practise. While explaining the emblem of Ramakrishna Only an unbiased and sincere mind Mission, which he himself had envisaged, could have discovered such relation between Swami Vivekananda wrote to Josephine mind and nature! Taking help of nature to MacLeod, his western disciple and friend, disciplining and calming the mind—that is The Sun=Knowledge. The stormy water=Work. being spiritually practical. The lotus=Love. The serpent=Yoga. The swan =the Self. The Motto=May the Swan (the The Symbol of Knowledge Supreme Self) send us that. It is the mind- Man lives by symbols. Much of our lake.5 thinking is through symbols. The need for Lotus, another important symbol, sym- symbols is felt and utilized in all our human bolizing devotion and spiritual purity, blooms and social dealings. The flag is a symbol when the sun rises. Sri Ramakrishna points out and so also icons used in traffic movement. in the Gospel,

The V edanta K esari ~ 287 ~ AUGUST 2015 10

The darkness of the mind disappears when the object itself that is used as the symbol God is realized. In the Purana it is said that it but what it presents to us. No wonder the was as if a hundred suns were shining when Upanishads speaks of the Ultimate Reality Rama entered the court. Why, then, weren’t the which the sun represents as beyond sun! Katha courtiers burnt up? It was because the brilliance Upanishad, says:8 of Rama was not like that of a material object. As Through fear of this [Brahman or Ultimate the lotus blooms when the sun rises, so the lotus Reality], fire burns, the sun heats; through fear of the heart of the people assembled in the court Indra and Vayu are carrying on their functions, burst into blossom.6 and Death stalks upon this earth.9 Sun and knowledge, as also sun and Sun is thus a Pratika, a symbol, par devotion are often related in the Indian excellence. symbology. In the 11th chapter of the Bhagavad Gita, when Sri Krishna shows Arjuna his Three Lessons from Sun Universal Form, the Vishva Rupa, Arjuna Having stated how the sun and we are describes it as so dazzling and bright as deeply related, let us now highlight three if ‘thousand suns had risen.’ No wonder, practical lessons that we can learn from it. dazed by the intense light emitted when Lesson One: Being Friendly. Sun is called the first nuclear bomb was tested in 1945, a universal friend, called Mitra in Sanskrit. Robert Oppenheimer, one of the key scientists It is the friend of all. It makes no distinction involved in its making, is believed to have between the saint and the sinner, poor and recalled this verse of the Gita. rich, good and bad, educated and uneducated, Once Swami , a direct pure and impure and all the varieties of men disciple of Sri Ramakrishna, had an interesting and women and all living beings. It is friendly conversation with his brother-disciple at Belur to all and makes no distinction in giving its Math: light and warmth to all. ‘Some are saints and While at , Latu Maharaj used to bow some sinners. The sun shines on good and down to the sun morning and evening and evil alike. Does he make any distinction?’ that for a long time, which, one day, attracted says Swami Vivekananda.10 He also says, in the notice of one of his co-disciples, who said between quoting from a Sanskrit text, tauntingly, ‘What, O Sadhu, what are you doing?’ Latu Maharaj understood the hidden taunt and The sun [shines on the just and on the unjust]. said, with great emphasis, ‘Why, I am bowing Is he touched by the defective [character] of down to this palpably existing manifestation of anyone? ‘I am He. Whatever [my] mind does, God, Narayana.’ The gurubhai­ said, ‘Which one I am not touched. The sun is not touched by 11 is your “palpably existing manifestation of God?” shining on filthy places, I am Existence.’ I do not feel His presence.’ Cannot we absorb even a little of this Undaunted, Latu Maharaj said: ‘Why, don’t you generosity and all-encompassing nature of the see the sun, shining before your eyes? How is it sun! This friendliness towards all is the first you don’t feel the presence? Where will you get lesson one can learn from sun. a more dazzling presence than this? I revere him Lesson Two: Give and Take. Called the most as the Lord most palpably felt.’7 Yajna, it is the law that governs the universe. A symbol, we should remember, is a We are all taking or getting something symbol. Though sacred and revered, it is not constantly—we receive oxygen for our breath-

The V edanta K esari ~ 288 ~ AUGUST 2015 11 ing from nature. We get our food from the millions of miles away, its rays keep this land. We get education through an educational cosmic Yajna alive and dynamic. In our lives system and institution which is a made by too we need to learn and practice this ancient the contribution of many people. We get and eternal principle of giving back what we success, fame, power and money—thanks to receive. Perhaps this is what Albert Einstein the presence of others, and numerous factors meant when he said, ‘Every day I remind that make it possible. Could there be fame myself that my inner and outer life are based without others! Where could a famous man on the labors of other men, living and dead, or woman be if there is no one among whom and that I must exert myself in order to give he is to become famous! It is others that impart in the same measure as I have received and fame, position, and success to us. And as to am still receiving.’ While Purusha Sukta calls money, can money be eaten? It only has an the first principle of righteous living (taani instrumental value and not an intrinsic value. dharmani prathama nyasan), the Gita speaks of a You cannot cook currency notes, sprinkle some number of ways this idea of Yajna is practiced Masala over it and call it a meal! It is only a in life. Referring to the spirit of Yajna, Swamiji means to get something in return. Recognition said, ‘I hold every man a traitor who, having of this fact is what is called taking part in a been educated at their expense, pays not the cosmic Yajna, sacrifice. The fire ritual which least heed to them!’13 is what most of us think as Yajna is only a Lesson Three: Reaching Truth is a symbol of this spirit of giving and sharing. Journey: We all know what we call the reality Swami Vivekananda explains: of God and ourselves. But do we? How much None is there but will be compelled, in the long we quarrel about what is real (i.e. ultimate, run, to give up everything. And the more one unchanging and greatest)! So much of strife struggles against this law, the more miserable and conflict, violence and pain, hatred and one feels. It is because we dare not give, because differences are simply born of the fact that we are not resigned enough to accede to this we think our view of the reality, whatever grand demand of nature, that we are miserable. name we might give it, is the only correct and The forest is gone, but we get heat in return. The final one. Sri Ramakrishna used to say in his sun is taking up water from the ocean, to return homely manner, ‘Everyone thinks his watch it in showers. You are a machine for taking and alone gives right time.’ We forget that our idea giving: you take, in order to give. Ask, therefore, of reality too can evolve and this is what gives nothing in return; but the more you give, the rise to various sects and schools of thought. more will come to you. The quicker you can empty the air out of this room, the quicker it will Swami Vivekananda illustrates this point thus: be filled up by the external air; and if you close Suppose a man starts straight towards the sun. all the doors and every aperture, that which is At every step of his journey he will see newer within will remain, but that which is outside and newer visions of the sun—the size, the view, will never come in, and that which is within will and light will every moment be new, until he stagnate, degenerate, and become poisoned. A reaches the real sun. He saw the sun at first like river is continually emptying itself into the ocean a big ball, and then it began to increase in size. and is continually filling up again.12 The sun was never small like the ball he saw; nor Sun is always engaged in this exchange was it ever like all the succession of suns he saw of taking and giving back. While it is situated in his journey. Still is it not true that our traveller

The V edanta K esari ~ 289 ~ AUGUST 2015 12

always saw the sun, and nothing but the sun? what lies behind it. Citing a passage from Isha Similarly, all these various sects are true—some Upanishad, Swami Vivekananda joins with the nearer, some farther off from the real sun which ancient sage in a prayerful mood and says, 14 is our—‘One without a second’. Thou sun, who hast covered the Truth with thy So, while our present idea of reality golden disc, do thou remove the veil, so that I may may be right, there is always a possibility of see the Truth that is within thee. I have known the evolving our idea. ‘The soul passing through Truth that is within thee, I have known what is the its different stages goes from truth to truth, real meaning of thy rays and thy glory and have and each stage is true; it goes from lower truth seen That which shines in thee; the Truth in thee to higher truth.’ A recognition of this fact will I see, and That which is within thee is within me, 15 make us much more inclusive, compassionate and I am That. and harmonious. The truth out there, in sun, in the external world, is, in essence, same as the truth in here. Conclusion Let us tear apart the glittering disc of wealth While the sun and we are deeply related and infatuation and discover the Eternal Truth at different levels of our existence—physical, which underlies this changing phenomenon. mental and spiritual—we must penetrate That is what we really learn through this study through the external form of sun and discover of sun—discovering the divinity within. o v v v

References 1. CW, 4.203 5. CW, 8.528 8. Katha Upanishad, II.iii,3 12. CW, 2.5 2. Vana Parva, Sec. 3.10 6. Gospel, p. 189 9. CW, 7.136 13. CW, 5.58 3. CW, 1.145 7. Swami Adbhutananda As We 10. CW, 6.148 14. CW, 2.383 4. CW, 1.72 Saw Him, p.315 11. CW, 1.502 15. CW, 2.154

Teachings of Swami Ramakrishnananda v Mind is like a big mirror which gives a perfect reflection but which has been so thickly covered with dirt that nothing can be seen in it. The more you can rub off that dirt the more you will be able to see yourself in it. The more you can remove the least speck of dust the more you can get a perfect image of your true Self. What is that dirt that hides the image? Selfish desires. v Few of us believe in God all the time. As long as we have two or three rupees in the pocket, we think we can depend on ourselves. Only when the last anna is gone and we do not know where to get another do we begin to trust in God. v To remove the eye trouble, put on green spectacles instead of painting the whole world with the green paint. So set the mind right and not attempt to right the world. v There is no difference between the purified mind and the true Self of man. The mind is pure when it is single, that is, when it is devoted to one object. If you wish to see God, the only way is to get rid of all selfish desires and make the mind single.

The V edanta K esari ~ 290 ~ AUGUST 2015 Simhâvalokanam From the Archives of The Vedanta Kesari (June, 1967-68, p. 80-89) How to Triumph Over the Difficulties of Life

SWAMI BUDHANANDA

Introductory Even if you can conceive of an ocean without waves, you cannot conceive of a life without difficulties—be one an educated or uneducated man, a poor or a rich man, a white man or a coloured man, a religious man or an irreligious man. Difficulties are the inevitable concomitants of life, and every single one of us is confronted by them in familiar or unfamiliar ways. They affect or afflict our lives in a far- reaching manner. Difficulties may be of innumerable varieties. We do not intend to deal with any specific difficulty, but indicate certain general principles, through the application of which we may squarely face, and triumph over most of the difficulties of our lives.

II Great Religions Promise Great Things Great religions of the world promise us quite a few great things, such as : (a) Vision of God, (b) Happiness in heaven, (c) Realization of Atman, (d) Liberation while living in the body, (e) the state of steady wisdom, (f) Peace that passeth understanding, (g) Nirvana or the state of cessation of all miseries. And in the religious history of the world we have in the lives of saints positive proofs that these are not empty promises. They have been time and again fulfilled. But in our complicated times of multiple stresses and strains, tension and turmoil, these great promises of religions appear to leave the vast majority of even the so-called religious people, the faithful, somewhat cold and uninspired,­ and that not without reason. Most of the frightfully highflown promises of religions go much above our heads. They do not seem to touch the real issues of our lives, our personal and family problems and difficulties of various sorts. It is these problems and difficulties which absorb all our time and energy left over after our bread-winning daily work. Frankly, then, where is the time and energy to take religion seriously? And what purpose does it at all serve to take religion seriously even if there were time and energy, if religion did not touch the real issues of our lives?

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Pragmatically speaking, if religion cannot help us out of our difficulties, or show us the way of solving the immediate problems of our lives then what good is it to us? Then it does not actually enter into the necessities, realities and depths of our lives. Religion may remain seated correctly on a soft sofa in our well-furnished drawing room, perhaps gazing at a modern painting. Meanwhile, our quarrel goes on in the dining hall; or we have had not talks exchanged days on end; or mistakes are being committed in whatever is being done; or mark is being missed in spite of promise; or body and mind are coming to breaking points; despair and gloom surrounding; and fear and suspicion making us all the time jumpy. In the office, at home, in the club, or even in places of worship, there is so much talk, but so little solace. Where should we go? Who would understand us? And this is our situation though we are good people, religious people. We go to places of worship, and return the same self home. Preachers of religion loudly expound scriptures, but as we sit listening, our difficulties dance before our eyes like disembodied spirits. Some preachers speak good things no doubt, but like water on duck’s back, they do not enter our inside. Hence in spite of our affiliation to religious institutions, our difficulties continue in almost the same manner and we hardly can make any spiritual progress. Gradually in the course of this exhausting fight, as we become weaker and weaker, we decide that God can wait, for after all He is said to be good. Meanwhile our difficulties eat away our nerves. And one day we slowly go and sit in the psychiatrist’s couch and pacify our uneasy heart with a rebuke, ‘after all I have taken a bold step and at last done the right thing’. This is happening specially in high society, and in homes where there is no worship at all. And these are deadly signs of the problematic progress that is being made. In affluent societies in the West where many people do not seem to know how to live with their own mind, getting ‘analysed’, has even turned out to be a high fashion! By the side of this, interesting and dynamic developments have been taking place in religious thought in the Western world. In India it does not seem to be very well-known how much vigorous thinking and writing are being done in the West not only on applied sciences but also on applied religion. It will be good for students of religion in India to stay informed about these developments. Patterns of living are fast changing in India due to the impacts of industrialization and secularity. What the people in the West are trying to do today to cope with the evil effects of these two phenomena in their civilization, Indians may have to devise their own ways of doing tomorrow. So it will be good for advanced thinkers to continue to stay informed, so that our religious teaching and learning may become more answerable to the problems and purposes of living, and not only an education for dying.

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III Western Experiments in the Field In the West exacting demands of the difficulties of life are bringing about curious and problematical developments in spheres of religion and psychiatry. Professionally speaking, religion is finding psychiatry handy and psychiatry is finding religion paying. Hence there is a clear trend in the West to psychiatrize religion and spiritualize psychiatry. What result this encounter between religion and psychiatry might lead to, could well be a matter of anxious speculation, with which we are not immediately concerned. But we can well notice that the process has gone quite a good far: (i) ‘Certain schools of psychoanalysis have come to regard moral and spiritual values as central to mental health, with profound implications for both theory and therapy.’1 (ii) ‘Conversely, many of the clergy now think of religion as performing a function like psychotherapy. Courses in mental health have been introduced in the curricula of many seminaries. Many clergymen take psychiatric clinical training (in America there is a National Academy of Religion and Mental Health, and an American Foundation of Religion and Psychiatry).’2 (iii) ‘The clergy devotes more and more time to pastoral psycho-therapy. According to a recent survey of 150 Protestant Ministers, only 10% of the problems brought to them pertain initially to religion—the rest are marital and domestic problems, juvenile behaviour, alcoholism, sex.’ This state of affairs which is turning men of God more and more away from direct spiritual ministry, has given rise to this curious legend: A great and pure soul was about to be born on earth. Satan lodged complaint before the heavenly court: ‘If this soul is allowed to be born, it will turn so many people away from sin that I will be unable to do my evil work. And after all, I too have a place in God’s scheme of things.’ ‘Don’t worry’ was the reply. ‘This soul will spend its earthly life as a clergyman. He won’t have time to interfere with you.’3 The moral of the legend appears to be that the more the clinician’s and the clergyman’s partnership thickens satan’s evil work has a better chance of succeeding. In other words, our difficulties will only continue to increase in the process. One, however, should not dogmatize on this issue, the whole affair being in an experimental stage. And the needs of society are so urgent and complex that we cannot afford to ignore any help coming from any quarter. (To be continued. . .)

References 1. & 2. From an article captioned, ‘Psychiatrists & Clergymen, Enemies or Allies’ by Dr. Abraham Kaplan in the Post, New York, September 23, 1961. 3. Ibid.

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Dissolving Boundaries

PRAVRAJIKA VIRAJAPRANA

(Continued from the previous issue. . .)

The Self and It’s Domains driving force behind the next level of self, the Our whole life is geared to reinforcing functional self¾the active self. this first primary boundary from the moment The third domain is the functional self, we were born and were issued a birth which implies action. It encompasses our realm certificate, to proving who we are at the of experience; we’re quite aware that we do airport, the bank, or our local hospital, with things in what appears to be a stable, concrete our photo ID, by submitting to fingerprinting world. It is through our physical body, which or iris scans, to finally being issued a death is identified with sensations and our location certificate on our way out. in space, that we experience the world. The At each stage our existence or nonexis- boundary of the functional self is our body; tence has to be verified. We just can’t escape intellectually, our mind forms the mental from it. Everything stems from this initial boundary. All three domains of self: thinking, act of drawing a boundary line between my feeling, and acting, have predetermined physical body and mind, that which is myself, boundaries. and that which is not myself. Ironically, in The fourth domain, the observing self, spiritual life we use the same procedure to (which interestingly corresponds in many distinguish our true Self from the apparent respects to the fourth state of consciousness, self, but as we’ll see the process is reversed. turiya, in Vedanta) is of an entirely different The second domain of self is the emo- order. The observing self is the transparent tional self; this aspect is the closest to the core center, that which is aware. This fourth self is of our being. Our feelings seem to constitute the most important of all the domains, because a self that is more vital and alive than the it is prior to thought, feeling, and action. thinking self, or the self of thought. The Regardless of what our experience happens heart, which is associated with our feelings to be, nothing is as central as the self that and emotions, is considered to be central observes. to our being. Within this boundary, we feel The most important fact about the intensely about some persons or issues and observing self is that it is incapable of being are completely indifferent to others. Our objectified. It is impossible to locate that happiness, disappointments, anxieties, etc., self to establish its boundaries. Whatever are determined by our identification with we can conceptualize is already an object this emotional boundary. It is the main of awareness, not awareness itself. The

The author is a nun of the Ramakrishna Order at Sarada Convent, Santa Barbara, Vedanta Society of Southern California, USA. This article is based on her talk delivered in March 2012. o

The V edanta K esari ~ 294 ~ AUGUST 2015 17 conclusion is the observing self can be bifurcation of consciousness, into subject and intuitively known, but not located, not seen. object: I who know this and things that I know. It has no limits, no boundaries¾whereas In his lecture, ‘Sankhya and Vedanta,’ everything else in the relative world does. Swamiji said: Interestingly, our everyday conscious- All difference is due to time, space, and ness contains a transcendent element that we causation. These are the constituent elements of seldom recognize because we have limited the mind. No mentality is possible without them. ourselves by etching innumerable boundaries You can never think without time; you can never in our consciousness. As a result, the ground imagine anything without space; and you can of our existence, our true nature, which is never have anything without causation. These unitive consciousness, remains hidden from are the forms of the mind. Take them away, and view. Our pure, true Self then functions, as it the mind itself does not exist. All difference is, were, pragmatically on all these levels with therefore, due to the mind. different boundaries and identifications. It is The mind, then, is the culprit behind in and through these various identities that this division, which distorts our perception we attempt to answer the question: ‘Who am and makes us feel separate from others. Our I anyhow?’ thinking, which involves language, is one of the main boundaries. Words and symbols, Understanding the Boundaries even thoughts themselves, are actually nothing So how do these boundaries come? This but boundaries, for whenever we think, or talk, is equivalent to asking why maya, which is an we create boundaries. I feel that I am; that you unanswerable question for two reasons: one, are; that she is; that he is¾each a distinct entity maya being an illusion doesn’t really exist, with sharply defined borders. In the state of and two, our minds that raise this question ignorance, this is what we actually perceive to are products of maya. But even with these be true. The nature of the mind is to ignore that limitations, we can find some reasons for which is essential and cling to the peripheral. these illusory boundaries, which we take so Instead of penetrating into the heart of things, seriously. According to Advaita Vedanta, we tend to float on the surface accepting there is only one reality, one existence, a vast the boundaries imposed by our senses and ocean of homogeneous consciousness. It is mind. As far as we are concerned, the center undivided, unchangeable, and Self-luminous of this unreality is our own circumscribed being. It is always fully manifest because that’s consciousness, our ego, the pivotal point of all there is. our universe, our primary boundary. All This reality, call it divinity, is equally individual superimposition, what Swamiji calls present everywhere at all times. As Swami the apparent man, begins right here with this Vivekananda said we need only open our eyes original mistaken identification, and spreads and see it. However, superimposed upon this forth, ultimately conjuring up our whole pure existence, through cosmic maya, are the world of multiplicity hemmed in by endless boundaries of names, forms, shapes, colours, boundaries. sounds, tastes, sensations, and so on¾the If we pause for a moment and analyze whole gamut of our sensate experience. our thoughts, we can observe how our These divisions originate from the apparent ordinary thinking fragments our experience.

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Instead of perceiving the absolute ground of separation to be real knowledge, when it is all phenomena, we continually make arbitrary actually based on illusion. divisions, which are really only a matter In his book The Spectrum of Consciousness, of convenience. Sooner or later we begin the psychologist Ken Wilbur discusses two taking the arbitrary boundaries that we have ways of knowing: cognitive and intuitive. drawn as solid facts, beginning with the most The same idea comes in Swamiji’s Jnana Yoga. crystallized boundary of all, our own separate Wilbur calls cognitive knowing symbolic, individuality. As Lord Buddha said, or inferential knowledge. He refers to it as In the sky, there is no distinction of east and ‘map territory relationship.’ The territory, west; people create distinctions out of their own according to him, is the actual world, while a minds and then believe them to be true. ‘map’ is any symbolic notation that represents We divide and subdivide the universe or signifies some aspect of the territory. The into millions of categories. Then this fragmen- map defines the boundaries of the territory. tation seems to assume an existence of its own, The obvious point, however, is that the map independent of our thinking and willing. This is not the territory. If you want to travel to the is how boundaries come. Grand Canyon, you won’t get there by flipping Our lives are spent almost completely through a book of road maps, no matter how in drawing these boundaries around things coluorful, entertaining, or detailed they are, or and people, and hence we live in a world of by going online and taking a virtual tour. You duality and opposites. Consider, for example, need to pack up and drive there. a few boundaries that we draw between states, An even subtler map is our everyday countries, mountain ranges, and oceans¾a language, in which a name represents an idea striking example is Kanyakumari in South of the form. The name and the boundary it India where three oceans meet: the Indian imposes isn’t the actual thing. The word ice Ocean, the Bay of Bengal, and the Arabian cream will not satisfy your sweet tooth. Sri Sea. One body of water has three names at the Ramakrishna gives the homely example of point where they come together. While driving an almanac that predicts rainfall. He says you across the Golden Gate Bridge, suddenly you won’t get even a drop of water by squeezing it. are no longer in San Francisco County, but In the same way, ideas about reality, no Marin County. There are many examples of matter how exalted, are circumscribed, limited, disputes arising over territorial boundaries, and are not reality itself. They only describe Israel and Palestine, for one. There was the it¾point to it. But because we assume the Great Wall of China and the Berlin wall, unreal boundaries, which create the feeling separating the city into east and west. Further, of separateness, to be real, we ascribe reality there is the disputed barrier between the U. S. to something that is no more than a shadow. and Mexico. Our everyday lives are filled with Intuitive or nondual knowledge, however, is examples of how we take cognitive knowledge, a territory with no boundaries; it is a type of which is based on arbitrary boundaries and perception that bypasses the usual sensory

The V edanta K esari ~ 296 ~ AUGUST 2015 19 pathways and the mind. It doesn’t split up do time) to be real, and then try to manipulate the universe. Nondual knowledge requires a the opposites created by our self-imposed shift of identity; it is being and becoming. It boundaries. This is counter intuitive. takes the universe as a whole, in one segment, So psychologically, when we seek without the demarcations and fragmentations pleasure, we fear pain; when we frantically characteristic of the symbolic map mode. It is pursue goodness, we obsess on evil; when unifying¾each so-called separate thing is not we are attached to our individuality, pride an aspect of the whole; it is itself the whole. We flares up; when we tenaciously cling to life, are that infinite being. we are terrified of death. None of these are two separate emotions or mental processes, but Inside Versus Outside two ends of one event. The example is given of The peculiar thing about a boundary, no buying and selling. You can’t buy a Mercedes matter how complex it may be, is that it only Benz unless someone else is selling cars, and, delineates an inside versus an outside, not of similarly, a Mercedes Benz cannot be sold two separate things, but of the same thing. unless there is a potential buyer. So the two, Imagine a convex and concave line, like a half buying and selling, can be viewed as separate, of a parenthesis, you cannot have one without but they are also an inseparable event. the other; the convex implies that the other This process applies to the whole side of the same line will be concave. There spectrum of duality, the obverse and reverse of are not two separate lines. You can see where the same coin. The scientific explanation is we we are going with this. They are actually two can no longer speak of or think about an object aspects of one reality. In truth, all opposites being located in space or happening in time, share an implicit identity; they are completely but only of a space-time occurrence. We can inseparable and mutually interdependent. distinguish between life and death, pleasure The world of duality, composed of the and pain, good and evil, but it is impossible to pairs of opposites, is very problematic and separate them. Another way of looking at this complicated. That is why, especially in Eastern is to observe the natural world: lines exist, say, philosophy and religion, so much is discussed between the shore and the ocean, or the sky about transcending, or rising above the pairs and the earth; these lines divide the two, but of opposites. The firmer one’s boundaries they simultaneously unite and join the two as are the more difficult it is to free oneself. Our well. tendency is to consider any boundary (as we (To be continued. . .)

‘If you fall into water, whether willingly or unwillingly, your cloth will get wet all the same. Constantly practise meditation. Your mind is unripe—unsteady—now. But constant meditation will make it steady and calm. And always discriminate. Whenever the mind goes after anything other than God, consider it as transient and surrender the mind at the sacred feet of the Lord. Be like the man who, while angling for fish, became so absorbed in it that he did not hear the least of the din and bustle of a marriage procession passing by.’ —Holy Mother Sri

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Ramakrishna Mission —It’s Ideal and Working SWAMI TYAGARUPANANDA

There were a number of issues raised when Swamiji proposed this. One of the key issues was—is it appropriate to us to have Western methods of administration to govern a religious order? Moreover, it meant taking up social work on large scale. Was it acceptable from a spiritual standpoint? The Starting On the other hand, Sri Ramakrishna Most people might know that May first had undergone hard disciplines for spiritual is observed as International Workers’ Day or realization. He spoke of a life of introspection, Labour Day. Celebrations are held to mark contemplation and devotion to God. In this annual event in many parts of the globe. his teachings one also finds him decrying Not many, however, may be aware that May excessive engagement in external work and first is also the day when Swami Vivekananda social service as spiritually detrimental. founded the Ramakrishna Mission. Being engaged in actions such as these could This took place in May 1897. On his lead one astray, he opined, from the focus of return from the West, Swamiji called a spiritual realization. meeting of well-wishers and devotees of Sri Ramakrishna at ’s House Philosophy of Service in Calcutta. In the meeting, he said that In general, the path of ‘social service’ his experience in Western countries had as a means of spiritual growth is not a much taught him the value of organization. The accepted path in . Buddha had, message of Sri Ramakrishna can only be of course, spoken of service as a way of life preserved through a well-structured society some 2500 years ago and the monastic order (i.e., organisation) which would uphold (Sangha) which he founded had reached out democratic values and would be geared to the with his message to all and sundry. But by service of the needy. Swamiji further said that 1890s, when Swamiji taught this new path ‘to serve man as God’ would not be a mere of spirituality, Buddhism was not a force to theory but would be the practical means by reckon with. Ages ago, Buddhism had lost which this lofty Vedantic message could be its root in India along with Buddha’s ideal carried into practice. of service. Though based on the idea of ‘for

A monk of the Ramakrishna Order, the author is the Secretary of Ramakrishna Mission Vidyapith, Deoghar, Jharkhand.

The V edanta K esari ~ 298 ~ AUGUST 2015 21 the good of many, for the welfare of many’ Vivekananda’s ideal of atmano mokshartam (bahujana hitaya bahujana sukhaya), it was jagaddhitayacha—for one’s own liberation and not popular as a spiritual path among the for the welfare of the world—was received adherents of Hinduism. with disbelief and looked upon as a deviation Then there are the teachings and perso- from the traditional path of the Indian order nality of Sri Krishna. Godhead personified, of spirituality. Sri Krishna is considered as one of the perfect of men and expounder of Karma Yoga in Swamiji’s Vision the Bhagavad-Gita. Karma Yoga means Swami Vivekananda had extensive mentally offering the fruits of one’s actions and first-hand knowledge of the wretched to the Almighty and remaining free from the condition of the poor in those days. He bondages that actions entailed. Sri Krishna travelled breadth and length of the contem- gave his message of the Gita in battlefield porary India. From 1888 onwards, he visited where destruction, bloodshed and death were various parts of India. Starting initially as visits the facts of everyday experience. to places of pilgrimage, he later took to the Sri Krishna’s doctrine of Karma was, itinerant style of living as is the wont of Indian however, held to be applicable only for monks, abandoning himself to hardships of an householders who were too busy in day-to-day itinerant life. This aroused in him a spirit of sundries to spare enough time for the rituals of adventure and heroism, taking him through worship. It was pertinent for a married person different princely states in India and giving like Arjuna who was torn between his duties him a taste of the diverse languages, culture towards the relatives and the ethics of good and tradition of the country. governance. But how could such a philosophy, He mixed with rich and poor, scholarly advocating more activity in the world and thus and illiterate and concluded that the real leading to the extroversion of the mind, be a India lived in the cottages of the poor. On means to Mukti, freedom from the rounds of the whole India appeared to be in a state of earthly existence? Could this be applicable to stupor, a tremendous jerk was necessary to a monk, a person devoting himself fully to the unleash the powers hidden beneath the veil of spiritual realm? ignorance and inertia. He observed that even Further, the Advaita Philosophy of though India had passed through many trials Acharya Shankara, a most rigorously argued and difficulties, the honesty and simplicity of philosophy, stresses on discernment (vichara) the poor as a whole remained unsullied. The as a way to Self-realisation. Advaita has the heartthrob of the country remained rooted in largest following among the Hindu monks. the culture and religion that came down over But physical works done for the welfare of the the centuries. But because of the tyranny of the world, beyond the confines of the monastery, upper castes and the oppression of the rulers, have little relevance to the traditional followers the poor had lost their individuality. They of Advaita. To them hearing (shravana), nevertheless had deep faith in religion and cogitation (manana) and deep introspection God and this belief was their great asset in the (nididhyasana) on the oneness of existence, everyday struggle for existence. are the methods stressed on as means to Swamiji felt that there was an urgent realization of Truth. No wonder at first Swami need to bring in a new philosophy of work,

The V edanta K esari ~ 299 ~ AUGUST 2015 22 based on ancient tradition of Sanatana Dharma, which could help engage the religious fervour into social well-being. One of the aims behind the founding of the Ramakrishna Mission was to raise the country from such a state. Swamiji’s deep empathy for the down-trodden, urged him to establish an organization which could bring about a real change in the condition of the masses. This lead to some people viewing Ramakrishna Mission as a mere social organization. The colonial rulers that ruled India then assumed that it was a secret movement against them, as portrayed in the novel Ananda Math by Bankim Chandra Chatterjee. As in that novel, the Mission too had a band of energetic monks who pledged their lives for the development of the country. Swamiji, however, categorically forbade the Mission from dabbling in the murky waters of politics. The aim of service should finally be the spiritual development of the person and not accumulation of worldly power. Vivekananda passed away (in 1902). Swami Service is a spiritual practice, a lofty means for Brahmananda, another disciple of Sri Rama- uprooting the evil propensities of the mind. krishna, and whom Swamiji had made the The blows that befall the aspirant in his efforts President of the Ramakrishna Mission, steered to serve others crush his ego and remove the the newly founded movement through many angularities in his character. That is how it troubled times. Many thought that the Mission becomes a spiritual practice. would perish in the absence of the founder, Swamiji believed that ‘service’ should Swami Vivekananda. But the strong spiritual always be accompanied by discernment foundation laid by Sri Ramakrishna, Holy (viveka) and dispassion (vairagya). Then only Mother and Swami Vivekananda and direct one can be steady in one’s task and attain the disciples withstood the test of time. goal of spiritual wellbeing. It will then lead to In early 1900s, the Ramakrishna Mission the removal of the veil of ignorance (ajnana) monks took to serving the poor patients from the mind and one will be able to realize in Haridwar area. Due to the cleaning and one’s true potential, the great dormant power menial work they carried on, they were called hidden within. Bhangis Sadhus (sweepers monk). They nursed the patients and took care of their treatment Carrying the Mission Forward and care. Many of the traditional monks did Five years after the establishment of not approve of it. But in course of time, their Ramakrishna Mission (in 1897), Swami perceptions changed and monks from the

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Mission are well accepted and honoured for Mission has contributed substantially in these the work and philosophy they adhered to. and allied areas. The Vedanta Movement— This has led to further change in the way another vital aspects of Ramakrishna Indian monks were looked by many educated Mission—in America, Europe and other people. The new types of monks that Swamiji parts of the world too has been growing and envisaged are now no longer seen as leading a spreading over the years. parasitical existence, depending on the society without contributing anything perceptibly. Conclusion Rather missionary works are increasingly Thanks to Swami Vivekananda’s visi- taken up by the different Indian monastic onary efforts and revolutionary restatement of orders, which now branch out to different ancient philosophy of Sanatana Dharma, there fields of service. This indeed has been the has been much change in Indian scene now. steady influence of the Ramakrishna Mission Religion has been revitalized to enter into the and Swami Vivekananda on the Indian different aspects of social uplift. It is no longer religious scenario over the last century. a luxury for the affluent or a convenient refuge Besides carrying on its educational, for the distressed; it is but a positive force medical and other activities of social welfare, which results in different activities for the the Ramakrishna Mission conducted huge rejuvenation of society. relief work during natural calamities and Ramakrishna Mission has now traversed political fallout of the Partition of the country more than 118 years of its existence. Never as also during the concomitant displacement given to blatant advertising of its contributions of thousands of persons in the Eastern part of in the different fields, the Mission is India. nevertheless well-known in the country and In the post-independence period, the abroad for its efficient and dedicated services. Mission came forward in assisting the recons- Ramakrishna Mission now stands as truction of the country, especially in the symbol of a balanced and cogent approach to educational field. A number of schools and spiritual life. It encourages individuals to lead colleges were set up to provide character- pure and unselfish lives. Sri Ramakrishna, building education and till date they continue Holy Mother Sri Sarada Devi and Swami to contribute to the cause of excellence in Vivekananda are the beacon lights of this various fields of life. Many of the students movement based on Vedanta. The ideal is to who study in these institutions have played do unselfish service to the needy as a spiritual pivotal role in society. The Mission’s activities practice. The monks of the Ramakrishna are diverse and many. Medical service, Mission, educated and idealistic men from all relief and rehabilitation during disasters, parts of India and even abroad, take up the agricultural and village development ideal of walking ‘razor’s edge,’—the path of and training, publication of literature in Sacrifice, ‘for the welfare of the many, for the different languages—the Ramakrishna happiness of the many’. o

A man should uplift himself by his higher self. Let him not weaken this self. For this self is the friend of oneself, and this self is also the enemy of oneself. —Bhagavad Gita

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A Lifelong Influence and Contribution Recalling Swami Vivekananda’s Influence on Ma.Ko.

USHA MAHADEVAN

Pandit Gopalakrishna Iyer (Ma.Ko.) lauded the manner in which Ma.Ko. had Pandit M. Gopalakrishna Iyer absorbed the ideas of Swami Vivekananda.1 (1878-1927), popularly known among Tamil- knowing people as Ma.Ko., was a celebrated Tamil poet, translator, patriot, teacher and editor of literary journals who strained every sinew and nerve to promote the right values among the youth, having come under the influence of Swami Vivekananda when he was hardly 19. In 1897, M. Gopalakrishna Iyer had accompanied Bhaskar Sethupathy, the Raja of Ramnad, to Pamban to receive Swami Vivekananda when he returned after his historic visit to America. That visit surely left an indelible impression on young Gopala- krishna Iyer’s mind and this found expression in his writings and activities in various ways.

Song of Sannyasin in Tamil In July 1895 while in New York, Swami Vivekananda had composed 13 stanzas under the title ‘Song of the Sannyasin’. Ma.Ko. Pandit Gopalakrishna Iyer (Ma.Ko) rendered a splendid Tamil translation of these Ma.Ko’s translation of ‘Song of the 13 stanzas and published them in the 1904 July Sannyasin’ was proof of the extent to which issue of Tamil journal Viveka Chintamani (pp.71- he was drawn to the magnetic personality of 75). It was reviewed in the 1904 September Swamiji. Swami Vivekananda ends each one issue of Vivekabhanu. In this review the editor of the 13 stanzas with the refrain, ‘Sannyasin

Dr. Usha Mahadevan, grand daughter of Pandit M.Gopalakrishna Iyer, served for long as a professor and then Head of English, Hindu College of Pattabiram, Chennai, besides being faculty in the department of Humanities in IIT Madras. She is passionately interested in Literature and translation studies. She has a few books to her credit and is now actively engaged in unearthing works of Ma.Ko.. o

The V edanta K esari ~ 302 ~ AUGUST 2015 25 bold! Say, ‘Om Tat Sat Om.’ Using his creative skill, Ma.Ko. gives 13 different translations for the phrase ‘Sannyasin bold’! Obviously, it is the dynamic, vibrant personality of Swamiji himself that must have inspired Ma.Ko. when he translated the ‘Song of Sannyasin’. While Swamiji would have referred to a bold Sannyasin in general, various powerful synonyms Ma.Ko. has used makes one feel that he had no ordinary Sannyasin in mind, but the very lion among Sannyasins, Swami Vivekananda! In Ma.Ko’s translation, we can see Swami’s magnetic personality full of power, courage and imperturbable calm before our mind’s eye. When he published the translation of ‘Song of the Sannyasin’, Ma.Ko. dedicated it to his eldest brother Jagadeesa Iyer, stating that Jagadeesa Iyer was ‘the first and best interpreter of the spirit of the teachings of the Swami Vivekananda Great Swami Vivekananda.’ In the elegy he wrote on the demise of Ma.Ko. was third of the four brothers: Jagadeesa Iyer, Ma.Ko. says that Jagadeesan, Paramasivam, Gopala- Jagadeesa Iyer considered Sri krishnan (Ma.Ko.) and Durai- Ramakrishna as his Guru, swami. One can say that very much in the fashion all four of them were Eklavya took to Drona. influenced by Swamiji. He further asks his The love and departed brother adoration of the whether he left this entire family for world to listen to Swamiji was such Swami Vivekananda that the first child in heaven! Ma.Ko. born in the family also refers to his after Swamiji’s visit brother as one who to Madurai was viewed the king and named Narendra- pauper with the same nath. This child was vision which clearly born to Duraiswami brings out what an evolved Iyer, the youngest of soul Jagadeesa Iyer was. the brothers. Also all four brothers exercised A section of the original manuscript of ‘Song of the considerable More About Ma.Ko. Sannyasin’ by Swami Vivekananda in his hand-writing

The V edanta K esari ~ 303 ~ AUGUST 2015 26 influence in Madurai and so when While recalling his student days, he Ramanujacharya was mobilizing funds has recorded how he enjoyed listening to for Ramakrishna Mission, all the brothers Gopalakrishna Iyer’s translation of Swamiji’s actively participated and mobilized a ‘Song of the Sannyasin’: good collection from Madurai and neigh- Gopalakrishna Iyer was a majestic personality bouring areas. with a resonant voice. He was part of the Ma.Ko. became the secretary of Viveka- reception committee headed by King Bhaskara nanda Union in Madurai. In the meanwhile, Sethupathy when Swami returned from US to his love of Tamil and his love for the student India via Sri Lanka. He had made an excellent community inspired him to start an organization Tamil translation of the 13 stanzas which were called Madurai Manavar Sendhamizh Sangam, composed by Swamiji under the title ‘Song which he founded in May 1901. In 1916, under of the Sannyasin’ and I had the privilege of listening to Gopalakrishna Iyer as he sang them. the auspices of this organisation, he started a I enjoyed listening to his rendering so much that literary journal called Vivekodhayam and became I memorized them all. . . I want to cherish the its editor. The choice of name for his journal ‘Sannyasi Geetham’ and so I ensure that every once again is proof of his love and reverence year, on the holy occasion of Vivekananda’s towards Swami Vivekananda. This organization Jayanthi, Swamiji’s ‘Song of the Sannyasin’ is was also running a library in the name of Swami recited along with Gopalakrishna Iyer’s Tamil Vivekananda. translations at Sri Ramakrishna Primary school, He had served as a teacher in the Tamil Sivaganga.2 Dept of Madura College, known as Native Sri Rangasami Iyer’s son, Sri R. Venkata- th College during the early part of the 20 krishnan who is now the President of Sri century. As a Tamil teacher he inspired in his Ramakrishna Primary School, Sivaganga, students not only love of Tamil but adoration maintains this remarkable legacy to this day of Swamiji as well. Almost all his students had and Swamiji’s Songs and Gopalakrishna memorized his translation of the Song of the Iyer’s translations continue to be recited on Sannyasin (Sannyasi Geetham in Tamil) and Vivekananda Jayanti. exhibited a keen interest in bringing it out as That Ma.Ko. was closely associated a small booklet. While bringing it out in 1910, with the Ramakrishna Math is also evident he acknowledged in his preface the enthusiasm from his translation of the beautiful speech, all his students had displayed in wanting to ‘Why is Hindu a Vegetarian’ made by Swami see it brought out as a book. Abhedananda in the Vegetarian Society, New While still on the subject of his students, York in 1898. Ma.Ko’s translation featured in it is interesting to read the reminiscences of his collection Arumporuttirattu published in Rangasami Iyer who was student at Madura 1915. College in 1907-09 and who later became Ma.Ko. moved to National College, President of Sri Ramakrishna-Vivekananda Trichy in 1919, where he served as Head of Vedanta Sanga, Sivaganga (in southern Department of Tamil, till his demise in April Tamilnadu) which office he held from 1950 1927. At the request of his students he started till 1986. Rangasami Iyer had come under the another journal by name Nachinarkiniyan. The inspirational influence of Ma.Ko. when the influence of Swami Vivekananda was evident latter was a lecturer at Madura College. from the excellent way in which he discharged

The V edanta K esari ~ 304 ~ AUGUST 2015 27 his duties and his students kept bagging Governance in India, the Govt. must ensure the gold medals from Madras Presidency. that they should not exclude the old members Kaviyogi Sudhananda Bharathi happened to of the Congress party. Ma.Ko. comments that visit Ma.Ko. when he was serving in National the old members who were mostly moderates College and he records this meeting in his were thrilled by this observation of Mr. Morley Autobiography. Kaviyogi says, and got misled. Here Ma.Ko. quotes the Ma.Ko. spoke about his life from the time he met following lines from Swamiji’s ‘Song of the Swami Vivekananda till date.3 Sannyasin’: Obviously, Ma.Ko. must have considered The will o’ the wisp that leads this meeting as a life-defining moment in With blinking light his life. He continued to translate Swami To pile more gloom on gloom Vivekananda and one of the translations Ma.Ko. suggests that the old members appeared in the 1926 issue of Nachinarkiniyan of the congress should have realized that under the title the three qualities of a patriot. Mr. Morley’s words were will o’ the wisp This is a translation of Swami Vivekananda’s promising light, but would actually lead them address at Victoria Hall, Chennai on 9 to gloom. They should never have allowed February 1897 and it carries the power, flow themselves to be misled by Mr. Morley. and passion in Swamiji’s speech. Essay on Carnivorous Plants References to Sri Ramakrishna and Swami He wrote several essays on subjects Vivekananda in Ma.Ko’s Works connected to botany and zoology where he The impact of the teachings of Sri links the scientific data to human life. In fact, Ramakrishna and Swami Vivekananda on he uses the scientific data as a springboard Ma.Ko. is such that he refers to them or quotes to say something more sublime and higher them wherever applicable—whether he is to lead the youth towards a higher, more writing a scientific essay, a political article or purposeful life. And naturally the impact of an elegy. Swami Vivekananda is there when he refers Here are some instances: to a higher, purposeful life. For instance, in his essay on carnivorous plants, he speaks Article on Surat Congress of different kinds of vegetation like butter- In his exhaustive article on the Surat worts, sun-dew, bladder-wort, fly-trap and Congress of 1907 published in December 1907 pitcher-plant and explains in detail how they issue of the Madurai based journal Vivekabanu, feed on different kinds of insects. Even as he Ma.Ko. narrates with objectivity the split in lists them, he anticipates the question from congress following the pandemonium during non vegetarians that when plants themselves the Congress session. As pointed out by Sri are given to eating insects, what is wrong Pe.Su.Mani (Vivekananda Vidya Prashasthi if human beings eat meat. Having put that awardee) Ma.Ko., who was soaked in Viveka- question, he answers it saying, ‘Even if we take nanda’s Song of the Sannyasin, quotes from it it that man is naturally a non-vegetarian, we to throw light on the happenings in congress. must remember the words of Swami Mr. Morley, the secretary of State for India, Vivekananda who has said that man is born had observed that in matters concerning to win over nature, not follow nature blindly’

The V edanta K esari ~ 305 ~ AUGUST 2015 28 and so for man’s own good he must be a where he echoes Swamiji’s ‘Awake, Arise’ in vegetarian.4 connection to spreading awareness against Essay on the Pearl dowry system.7 Likewise, in his essay on ‘The Pearl’, Elegy on Swami Shraddhananda Ma.Ko. writes in detail about the origin of Ma.Ko. wrote an elegy on Swami Shra- pearls, how they are formed as also the pearl- ddhananda [the leader of Arya Samaj] who diving methods of people from different was killed in Delhi by a fanatic in December nations. In the concluding part of the essay, 1926. Swami Shraddhanada was an Indian he surprises us by quoting Sri Ramakrishna educationist and an Arya Samaj missionary and compares the process of the formation of who followed the teachings of Swami Daya- the pearl with the aspiration for liberation or nanda, the founder of Arya Samaj. mukti! A person aspiring for liberation keeps In his elegy Ma.Ko. pays a great tribute on searching for the guru and perseveres till to Swami Shraddhananda and lists his mighty he finds him and receives initiation, just as the contribution and the deep grief caused by oyster leaves its place from under water, floats to the surface, keeps itself open and waits for the rain drop to fall inside it and eventually forms the beautiful pearl!5

Elegy on V. Krishnasami Iyer V. Krishnasami Iyer, who founded the Sanskrit college in Chennai must have been a friend of Ma.Ko. as is evident from the elegy Ma.Ko. has written in his honour. Here Ma.Ko. refers to Krishnasami Iyer’s association with Ramakrishna Movement. Ma.Ko. hails Krishnasami Iyer for having made liberal donations to Sri Ramakrishna Mission. He refers to Ramakrishna Mission Swami as an organization that transcends barriers his death. Here he also draws a parallel of religion and as one that helps people to be between Swami Shraddhananda and Swami liberated from worldly attachments.6 Trigunatitananda, who was a disciple of Sri Ramakrishna and an associate of Swami Essay on Evils of Dowry Vivekananda. Swami Trigunatitananda also Ma.Ko. strongly advocated women’s died at the hands of a fanatic when Swami education and empowerment and had raised was calmly speaking at the Hindu temple his voice against the evils of dowry system. at San Francisco in USA. After drawing this In an article that appeared in the February parallel in the elegy, Ma.Ko. provides further 1914 issue of Purna Chandrodayam, he lists the information about Swami Trigunatitananda travails that the father of prospective bride in the notes: undergoes. In the course of this article he There were many Americans who embraced addresses the young men in powerful verse Hinduism and with their resources the dynamic

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Swami Trigunatitananda organized to build by his contemporaries. It is evident that he a Hindu temple in San Francisco near the did not waste a single second. The editor of Pacific. A fanatic who could not tolerate Swami Amrithagunabodhini observed that Ma.Ko. Trigunatitananda’s popularity and influence continued to work and was writing articles threw a bomb at him in the temple and killed even when he was seriously bedridden. him. Swami Trigunatitananda who was full When his health failed he was anxious of compassion understood that the act was that those who had paid the annual subscription committed in ignorance and forgave him. in advance for his journal should not lose their money if the journal stops coming due to his Swamiji’s Influence impending death. He made the announcement The impact of Swami Vivekananda in March 1927 that in case of his demise, is evident in the way Ma.Ko. discharged a the subscribers can get the books from his variety of duties with commitment and publishers for the amount they have already dedication. He fulfilled all these multifarious paid. He passed away on 18th April 1927, a few duties with a clear focus on promoting the weeks after he made this announcement. right values in the youth of India. One of his books entitled, Filial Duty Conclusion was prescribed as a textbook in Chennai Ma.Ko. or Gopalakrishna Iyer, an inspi- and Ceylon for Intermediate students ring teacher and writer, made significant and the authorities must have found it contribution to Tamil literature and he eminently suitable for value education. In especially worked tirelessly and ceaselessly that work Ma.Ko. narrates the stories of forty for instilling the right values in the younger personalities drawn from the best of Eastern generation. All the qualities that governed and Western Literatures. Some of the values his life can be attributed to the impact of Ma.Ko. had cultivated in himself including Swami Vivekananda who gave the clarion his absolute integrity, intellectual honesty, call, ‘Awake, Arise and stop not till the goal is far-sightedness, simplicity, sense of duty, reached’, and Ma.Ko. did not stop till the very courage, tireless work, have all been lauded end! o

References 1. Swami Kamalatmananda, ‘Swami 3. Kaviyogi’s Autobiography, p.91 Vivekanandar Patri Mahakavi Bharathiyar 4. Ma.Ko. Kalanjiyam, p.216 Kuriyavai’ (Mahakavi Bharathi on Swami 5. Ma.Ko. Kalanjiyam, p.247 Vivekananda), in Tamil, p 364 6. Ma.Ko. Kalanjiyam, p.93 2. Ma.Ko. Kalanjiyam, p.lxxiii 7. Ma.Ko. Kalanjiyam p.423

Learning and wisdom are superfluites, the surface glitter merely, but it is the heart that is the seat of all power. It is not in the brain but in the heart that Atman, possessed of knowledge, power, and activity, has Its seat. —Swami Vivekananda

The V edanta K esari ~ 307 ~ AUGUST 2015 New Find Unpublished Letters of Swami Saradananda1

Belur Math. Belur P.O. Howra. India. Aug 30. 06. My dear Mrs.Browne I am sorry I could not send you a line for a long time. The demands on me here had been very great on account of the death and disablement of some of our very good workers here. Swami Svarupananda, who was in charge of our Himalayan Centre dies & Swami Brahmananda, the President is still unfit to take charge of any serious work. Then again famine is still raging all over Bengal this year & we are attending to the relief of the helpless sufferers. That too has kept us not a little busy. I hope however you are well with your family and are growing in strength day by day. My kindest regards to yourself and blessings to the children. Remember me kindly to all friends there Mrs.Wheeler Miss Schroeder, Mrs.Campbell, Mrs Platt, Mrs Wilmer and the rest. I do love to think of you all and the pleasant days at Montclair, I passed with you all. There is one thing more which I would request you to attend for me. The Roycrofters have been sending their magazine, The Phillistine & some books of theirs regularly to us. They have sent a bill for 4 dollars for former dues lately. I am writing to them that you will pay the bill for us & that they are to discontinue to send these to us henceforth. Enclosed you will find copy of the letter & the bill. Will you kindly see that they are paid and that our names have been struck off from the list of their subscribers? We will feel so grateful to you if you do the same for us, dear Mrs.Browne and repay yourself from the subscriptions that you so kindly raise for us from time to time amongst you. Hoping this to find you well & happy and to hear from you soon, I remain Most truly yours Saradananda [On the cover:] Mrs.Browne 9 Mountain Avenue, North, Montclair, N.J. U.S.America.

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Nov. 1. 06 Math. Belur. Howrah. India. Dearest Granny2 – Your letter of Oct 3rd was so unexpected! Only the day before I was told by Christine that you had written Dr.Bose to expect you in India by the end of November! My mother, Jogin maa and all of us were so anxious until the cable came yesterday and relieved us of the strain! May Sri Ramakrishna keep you amongst us for many many years and bless you, as you have blessed the lives of so many and bring you ‘peace that passeth understanding’! May this find you perfectly well and happy. The Bank advised me of the arrival of £70 on Oct 23rd. Out of Rs1039 realised Rs500 will go towards the repayment of the sum borrowed by me for Sep & Oct obligations. I am laid up with a rheumatic pain for about a week. I believe it will soon pass off. Nivedita has come back from Mussorie where she had suffered much from Malaria and dysentery. She is well now though not quite herself yet. Christine has come back from Mayabati about a week ago & is well. Mrs.Sevier will come down by the end of Nov. Sarada Devi is in her native village. She will be in Calcutta two months later. She has desired her love & blessings to you. My mother and Jogin Maa are doing well & both of them have prayed for your speedy recovery & desired their heart’s love to you. I am so glad to know Santi can be near you at this time. My love and blessings to her please. Swami Brahmananda is at Puri now & will surely desire to send in his kindliest regards and wishes for your speedy recovery, with the other inmates of the Math. Do you think you will be able to come to us, when you are well? It will be such a blessing if you can! Get well quickly dear Granny, and come to us as you thought ere long. With my earnest prayers for your speedy recovery and love and blessings as ever, I am Always your affectionate boy Saradananda

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

Courtesy: Ramakrishna Museum, Belur Math

Let these people be your God—think of them, work for them, pray for them incessantly—the Lord will show you the way. Him I call a Mahatman (great soul) whose heart bleeds for the poor, otherwise he is a Duratman (wicked soul). Let us unite our wills in continued prayer for their good. We may die unknown, unpitied, unbewailed, without accomplishing anything—but not one thought will be lost. —Swami Vivekananda

The V edanta K esari ~ 309 ~ AUGUST 2015 Article

Balaram Mandir and Swami Brahmananda HIRANMOY MUKHERJEE

(Continued from the previous issue . . . )

Swami Brahmananda’s Playfulness of Raja Maharaj and Sometimes Swami Brahmananda would hence, despite all delays, play pranks on his brother-disciples, especially he enjoyed being in the Gangadhar Maharaj (Swami ). company of Maharaj at Once at Swami Brahmananda’s insistence Balaram Mandir till he Gangadhar Maharaj had come to Balaram could finally move to Mandir from Sargachi, a place in rural Bengal Sargachi. where he founded and ran a centre of the Another Ramakrishna Order. He was not well and had incident: Shyam come to Kolkata for treatment. After a few Babu had brought months he recovered and was eager to return an animal skin of to Sargachi. bear from Kashmir Swami Brahmananda Whenever, however, he fixed a date for and gave it as a gift his departure, Maharaj would use some ploy to Swami Brahmananda. Any one wearing to get it postponed. Swami Akhandananda it would just look like a real bear. It was a greatly believed in good omen for setting little after dusk. Swami Brahmananda’s room on a journey. Sometimes before Swami was lit with a dim light. He sent for all the Akhandananda’s planned journey, Swami children of the Bose family and as soon as Brahmananda gave Mahamaya (the daughter they entered his room, they saw a terrible bear of Ramakrishna Bose) a sealed envelope and standing there baring its teeth and shaking its asked her to give it to Swami Akhandananda. arms. Even the grown-ups found it scary. The The latter opened the envelope and found children ran screaming with fear out of the that it contained something that was a very room as fast as they could. But the young son bad omen for starting on a journey. So he had of Tulsiram Babu’s daughter, Vishveshvari, to cancel his trip that day. On another day did not run away. The Swami was very fond when he was about to leave for Sargachi he of the boy. With tears in his eyes the little found a boy standing near the stairs looking boy, though little afraid, stretched his arms at him with one eye closed which was again a out to him and said, crying, ‘I know you are bad omen. He postponed his journey again.15 Maharaj.’ The Swami immediately took off the Gangadhar Maharaj knew of this playfulness bear skin and picked him up hugging tightly.16

o A retired government official, the author is an active volunteer of Ramakrishna Math, Nagpur, Maharashtra.

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Naturally, all children loved him dearly and His Lofty Spirituality treated him as their own. While Swami Brahmananda’s lofty Raja Maharaj had a childlike nature. spirituality is well-known among the devotees After Holy Mother’s return from of Sri Ramakrishna, we may recall here some to the Udbodhan Math in Baghbazar, Kolkata, incidents that took place in Balaram Mandir. Swami Brahmananda came walking all the Having heard a lot of praise of Swami way from the Balaram Mandir. After reaching Brahmananda, a professor of Kolkata Univer- there, he came upstairs and saluted her sity decided to meet him and arrived at touching her feet. In the mood of a little boy, Balaram Mandir. Balaram’s son, who was a he asked her, ‘Mother, how are you?’ The Holy great devotee, had a room specially furnished Mother did not have a veil on her face at the for Maharaj and had presented him with time. She said, ‘My child I have a pain in my a beautiful robe. As the attendant was not leg. I am suffering a lot. I also have a slight present, the professor straight away entered temperature.’ The Swami was listening to her Maharaj’s room. Maharaj was at that time words and at the same time, just like a restless lying on his bed in his silk robe and absent- young boy, kept looking from side to side. mindedly smoking a hookah. The professor It appeared as though he was looking at the retreated from the room without speaking— pictures on the walls. Then he said, ‘Mother I he was disappointed at what he felt was not will give you a homeopathic medicine to use. proper for a monk. But he remained seated on I have read a lot of books on homeopathy. I a bench outside the room. also have medicines with me. I will give you a The attendant returned shortly. As he medicine; you will be cured.’ Then still in the was not aware of professor’s visit to Maharaj’s mood of a child, he saluted the Holy Mother room, he asked him whether he would like and hurriedly went downstairs.17 to meet Maharaj. The professor thought for Sometimes Sharat Maharaj (Swami a moment and said, ‘Yes, I would.’ So he Saradananda) would come to Balaram Mandir was ushered in. Maharaj welcomed him and to discuss official matters with Maharaj. The entered into a discussion with him on spiritual latter would persuade Sharat Maharaj to play matters. When the professor came out of the cards with him instead. While playing against room, he was smiling and told the attendant, Maharaj, Sharat Maharaj would purposely ‘I almost made the greatest mistake of my life. I lose. That would make Maharaj very happy was going to judge Maharaj by externals, with and he would say, ‘Sharat, it seems you do my own idea of spirituality. Now the deepest not know how to play at all!’ Sharat Maharaj problem of my life has been solved.’ Later he would respond, ‘Brother, what can I do? I became a disciple of Maharaj.19 cannot play as well as you. That is why I make One day Ramnam was being sung all those mistakes and lose.’18 in Balaram Mandir. That day Maharaj came— Elsewhere, once Swami Saradananda something he did not always do. Several remarked that it is good that Raja Maharaj Monks sang in chorus and devotees joined plays with them for he lives high up in them. Maharaj would say enthusiastically: spiritual plane, and for the good of all, he ‘Continue! Continue!’ But soon his attendant brings his mind down through such trivial found that Maharaj was in a realm of his own; ways. he was not conscious of the external world, so

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he took Maharaj to his own room, where he stopped strug- remained for forty-five minutes in an ecstatic gling. For this state. Afterwards, it came to be known that Maharaj gave Maharaj had said about the Ramnam, ’It has him a won- lifted our consciousness to an exalted plane!’20 derful smile. Boshishwar Sen, popularly known as Afterwards ‘Boshi’, was close to the monks of Rama- Maharaj con- krishna Order. He was then working with tinued to give world-renowned scientist Dr. Jagadish that particular Chandra Bose and would occasionally visit signature Swami Brahmananda at his Balaram Mandir pressure when- residence. It was the trait of Maharaj to give ever Boshi would due recognition to any person who would massage his serve him, however trivial the service may be. palm. Boshishwar Sen Once Boshi was asked to prepare a chillum for In the month of April, 1922, Maharaj Maharaj. While the three personal attendants had an attack of Cholera. The last two days of of Maharaj were trying to hurry him, Boshi Maharaj’s life at Balaram Mandir have been took his own time till he was satisfied that described in detail by his biographers. He the chillum had been rightly prepared. When gave hints about who he was and what was Maharaj took his first puff from the hookah, his real self. He was in great spirits and blessed he gave a mild, affectionate blow on Boshi’s everybody who was present. Boshi rushed to back and said, ‘One more chillum like this and Balaram house. On hearing his voice, Maharaj I will give you Sannyasa (monastic vow)’— allowed Boshi to fan him. An hour before indicating he was deeply pleased with his Mahasamadhi, Maharaj stopped speaking perfection in doing even such works. and seemed to have withdrawn himself from Out of his grace, Maharaj gave Boshi the this world. Boshi was gently stroking his privilege to serve him. On his way to Bose hand and wondered whether Maharaj still Institute, Boshi would shave Maharaj daily remembered that old playful gesture of his and earned the nick name-‘Maharaj’s barber.’ thumb. At the same instant, Boshi felt it—light Boshi also got the opportunity of massaging but unmistakable—Maharaj’s last bequest to Maharaj. Maharaj liked vigorous massage. Boshi.21 While Boshi would massage Maharaj, he Swami Brahmananda left his mortal coil would hold Boshi’s thumb down under his in on 10 April 1922 at Balaram Mandir, leaving a sort of mock trial of strength—when Boshi behind an indelible impression of peace and would invariably try to pull out his hand. divinity on the minds of his devotees and One day suddenly it dawned upon Boshi that disciples—and on Balaram Mandir which is a it was foolish of him to pull his hand away centre of the Ramakrishna Math, and a sacred when Maharaj was holding it and immediately place of pilgrimage. o (Concluded.)

References 15. Akshaya. P.168; As We Saw Him, pp.169-170 16. Akshaya, p.180 17. Ibid, p. 210 18. Ibid, p.191 19. Charit, p. 219 20. As We Saw Him, pp.239-240 21. Ibid, pp. 425-428

The V edanta K esari ~ 312 ~ AUGUST 2015 Review Article

Documenting An Inspiring Era

P S SUNDARAM

Swami Vivekanandar Patri Mahakavi Bharatiyar Kooriyavai (A book in Tamil titled Mahakavi Bharatiyar on Swami Vivekananda) Part One. Edited by Swami Kamalatmananda. Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004. E-mail: [email protected], 2014, hardback, pp.440. Rs 200.

The Book promoted by Bharathi and admirers of Swamiji As one goes deeper (as in case of in the South, especially in Tamilnadu, facing a woodcutter in Sri Ramakrishna’s parable), hostile colonial administration, is the focus of more treasures await the researcher. The the book. revival of the spirit of Hindu religion and Bharathi had unbounded respect for human dignity by Swami Vivekananda Swamiji and Sister Nivedita. and the role of Sister Nivedita in In all humility the poet-patriot promoting education of women bemoans his limitations in are well known. Mahakavi writing (Chakravardini, March, Subramanya Bharati’s crusade 1906) about Sri Ramakrishna against foreign rule is also common and Swami Vivekananda, the knowledge. But the influence of ‘. . . ever free, luminous stars in Swami Vivekananda and of Sister the sky . . .’ Nivedita on the Mahakavi and Appropriately, this book other leaders in southern India in has been dedicated to Bharathi’s awakening the thirst for freedom is Gurumani, Sister Nivedita. lesser known. There are four principal This book is the result of chapters with several topics extensive research by Swami under each of them: Kamalatmananda, the Adhyaksha 1. A facet of Subramanya Bharathi; of Sri Ramakrishna Math, Madurai Vivekananda Bharathiar. and a former editor of Sri Rama- 2. Sister Nivedita, Gurumani of Bharathiar. krishna Vijayam (the Tamil monthly published 3. Bharathi’s writings on Swami Viveka- by Chennai Math), on the life of Mahakavi nanda. Bharati and his contemporaries. Many writers 4. Later additions. (articles / reports on and savants of the day were inspired by the Swami Vivekananda by Mandayam Srinivasa- Ramakrishna Movement, the role of Swami charya, Bal Gangadhar Tilak, Suddhananda Vivekananda globally and of his illustrious Bharati, Usha Mahadevan, G. Subramania Iyer, disciple Sister Nivedita. How this was among others.) 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 ~ 313 ~ AUGUST 2015 36

Swami Kamalatmananda has given About casteism, Swadesamitran (June elaborate editorial comments on reports and 9, 1920) mentioned Swamiji’s suggestion of articles Included in his book. conferring brahminhood by merely weaning away people from meat, offering the sacred On Swami Vivekananda thread and teaching Gayatri mantra. Bharathi, The book recalls Swamiji’s concern at the author recalls, employed this strategy to the evils in society keeping large sections of confer the recognition on one Kanakalingam people ignorant, depressed and poor, and from a subordinate caste. retarding their spirit. Print media of those days did commendable work in fearlessly reporting Freedom Movement in South India on them. The book is packed with information, For instance, Vijaya, (Tamil) in its issue some hitherto unknown, about the role of of February 9, 1910 wrote about Swami Swami Vivekananda and Sister Nivedita in Vivekananda’s distress: awakening the freedom spirit, untiring work For generations, having forgotten our Soul force, by Bharathi and many others in inculcating we were resigned to a state of helplessness, . . . that spirit in Tamil speaking part of India that all events are fated to happen and that it is through trenchant writings. English-literate foolish to try and change its course. . . Realising Indians who ridiculed the Hindu faith were that the remedy is to educate people about the put to shame by Swami Vivekananda’s inherent Soul force contained in our scriptures, writings and speeches. Bharathi reported on he (Swamiji) began to preach the oneness of them. atma… Every word from him carried his core Here are some reports on Swami Viveka- message of ‘strength, courage and spirit’. Often nanda taking Madras by storm: he said, ‘there is no greater sin in the world than Chakravardani (Tamil) wrote in April, fear’. 1906: Swadesamitran, which Bharathi edited, in Citizens of Chennai have never witnessed, its Annual Number, 1920, wrote : among exponents of Hindu Faith, one so great Swami Vivekananda’s motto was that the most and dexterous as Swami Vivekananda. despised, wicked and the poor who suffered India, October 24, 1908 observed: greater indignities are embodiments of God Swami Vivekananda incarnated and gave us worthy of worship. . . dharmopadesa. Even though many may not know Swami Vivekananda stressed that the him now, day by day the help rendered to us by country’s emancipation rests in ensuring him will spread, gain strength and be capable of absolute freedom to women to live dignified saving our human race… life as free birds in the sky, with access to Bala Bharata of November, 1907: education at all levels, enabling them to . . .Vivekananda had produced a new thrill in meet their requirements out of their own the world of philosophic thought by his eternal employment / earnings, enjoying equal status message of the Vedantic Religion. . . as men in any occupation ensuring equal opportunities in all professions like men; India (Tamil weekly), Bala Bharat (English in short treating women as incarnations of published by Dr. Nanjunda Rao, Chennai), Parashakti—Divine Mother. Karmayogi (Tamil, by Bharatiyar as Owner/

The V edanta K esari ~ 314 ~ AUGUST 2015 37

Editor), Vijaya (Tamil daily from Pondicherry), Bharathi was heroically rescued by his disciple. Bala Bharata, Pondicherry (English monthly But he passed away on 11th September 1921; by Bharatiyar), Viveka Bhanu, in Tamil started like Swamiji, at the age of 39. In Tuticorin by ‘VOC’ are some of the print media that gave wide coverage of the work In the Cause of Freedom and writings of Swami Vivekananda and Sister The active selfless work of Mandayam Nivedita, and articles on Sri Ramakrishna. Srinivasachariar and two of his brothers, The role of the founders of The Hindu and popularly known as ‘Mandayam Brothers’, its sister edition in Tamil, Swadesamitran in the along with Bharathi and others are worth freedom movement is significant. Equally, recalling. There is also an article by Bal we admire the deep involvement of Alasinga Gangadhar Tilak reminiscing about his Perumal, his relatives and friends in all events association with Swamiji. concerning the Ramakrishna Movement. The Mylapore Math, Swami Rama- The life and struggles of Bharathi and krishnananda, services by Sri V.Krishnaswamy brief sketches of many stalwarts of the day, Iyer who started the first national bank, their courage, sacrifice, dedication, high viz., The Indian Bank, provide valuable standards of ethics and morals and true information. patriotic spirit are poignantly revealed. Viveka Bhanu, Tamil periodical from Chapter 2 explains Nivedita’s role in Tuticorin, was one of the front runners in guiding Bharathi, and includes articles by promoting the Ramakrishna Movement. Swami Kamalatmananda, Swami Chidbhava- A selected ten gems from Sri Ramakrishna nanda, Bharathi’s wife, daughter and grand- formed an interesting article in one of them. daughter and others. Swami Chidbhavananda It also carried a ‘Review’ of Prabuddha Bharata mentions Swamiji’s prophetic words; English which moved to Mayavati from Chennai. rendering would be: M. Gopalakrishnan, Professor of Tamil, One day India will gain Independence but will rendered in Tamil Swamiji’s Song of the struggle to safeguard it so as to enjoy freedom Sannyasin as a booklet titled Sannyasiyin and establish a righteous Government. Neither Geetham. A sub-chapter is devoted to this topic. VIP culture should be encouraged, nor caste Bharathi and other editors covered prejudices. Educationists, defense personnel, ’s tour of Tamil Nadu agriculturists, businessmen and workers must and Karnataka (then Mysore State). There was have equal status in society. Education should be an interesting conversation at which Swami available to all. Achieve self sufficiency. Abhedananda effectively refuted allegations Significantly, speaking in Chennai, by Christian Missionaries. These reports are Sister Nivedita asked people to be united, included along with attractive photographs of avoid North versus South feelings and shun Abhedananda. weaknesses or helplessness. The other photographs add value to the Bharathi was heartbroken at Nivedita’s book. sudden demise. His meeting with Nivedita, The volume is a significant document first in Kolkata and later in Mayavati ashrama, of a glorious past and will be well received vision of Bharata Mata, were momentous by those interested in Swami Vivekananda’s events in his life. Severely hurt by an elephant, influence on contemporary India. o

The V edanta K esari ~ 315 ~ AUGUST 2015 The Order on the March News and Notes from Ramakrishna Math and Mission

Doordarshan Documentary on The Vedanta Kesari The Chennai Kendra of Doordarshan, India’s national TV, prepared and telecast a documentary marking the Centenary of The Vedanta Kesari. The 27-minute documentary featuring a brief history of the magazine, short messages from some of the past editors, senior monks and a cross section of readers was telecast on DD Sanskrita Bharati channel on 14 May (Sunday) at 7.30 pm. The documentary has been uploaded on the website of Sri Ramakrishna Math, Chennai and the popular online video web site YouTube. The readers can view the same at http://www.chennaimath.org/the-vedanta-kesari-centenary-celebration-13053 https://www.youtube.com/watch?v=FlhLTyCT71A o

Books by Anna Subramanian An initiated disciple of Swami (Mahapurush Maharaj, a direct disciple of Sri Ramakrishna and the second President of Ramakrishna Order), Sri Anna Subramanian is well known among the Tamil speaking devotees of the Ramakrishna Movement for his noble character and writings in Tamil. He has over 70 books in Tamil on Hindu scriptures—all published by Sri Ramakrishna Math Chennai. He was also intimately associated with R.K. Mission School, T. Nagar, and Ramakrishna Mission Students’ Home. With the generous support and subsidy received from devotees, the Chennai Math is digitizing and republishing his books. A function marking the launch of some of these books was held on 17 May 2015 at the Chennai Math. Swami Gautamanandaji, Adhyaksha of Chennai Math, presided over the function. Several scholars, devotees and well-wishers were present on the occasion. o

Value Education Programme for Youth by RMIC Report for April 2014 to March 2015 Ramakrishna Mission Institute of Culture, Gol Park, Kolkata, organized over the year 244 Youth conferences in 20 districts in in which 49,016 youth participated and 45,000 books on the life and teachings of Swami Vivekananda were distributed free of cost. The institute organized Zonal Level Cultural Competitions in Elocution, Recitation, Drawing, Drama, Speaking Extempore and Music for students of different age groups in different zones, and prizes were distributed to the winners. The 252 finalists from the Zonal Level Cultural Competitions participated in

The V edanta K esari ~ 316 ~ AUGUST 2015 39 the Central Cultural Competition at the Institute. Over the year, three Teachers Conferences were held in which a total of 905 teachers participated. In the Central Youth Conference a total of 1,450 delegates from all over West Bengal participated. Vivek-Vikas programme was started for youth in 2008 with the objective of personality and character development, improving communication skills and study of Ramakrishna-Vivekananda literature. Also, 19 sessions were regularly conducted throughout the year as a part of Vivekananda Anuseelan program in which 120 boys and 190 girls participated. The Institute has been conducting academic counselling sessions with the help of experienced psychologists since 2009, to help students in career guidance. Every year more than 100 students make use of these counselling sessions. Mobile Awareness Campaign Unit (Vivek Chetana Rath), was launched with assistance from the Ministry of Culture, Govt. of India to preach the life and teachings of Swami Vivekananda. The Vivek Chetana Rath travelled through various districts of West Bengal and received enthusiastic response. As a part of 150th Birth Anniversary of Swami Vivekananda, the institute awarded 200 ‘Medha Puraskar’ scholarships to poor and meritorious students who passed Secondary Education Board Examination. Each student was given Rs.2000 as scholarship and text books free of cost. The institute organized two football tournaments one at Jangal Mahal and the other at North Bengal. All the teams were given football kits and trophies were presented to winners and runners-up teams. o

Youth Programme at Hyderabad Math Ramakrishna Math, Domalguda, Hyderabad, organized two annual summer camps for personality development for youth. Named Samskar and Shraddha, the camps were well attended. Samskar (held in the morning, 1300 participants) and Shraddha (held in the evening, 400 participants), comprising of

yogasanas, meditation, chanting, Bhajans, lessons on Indian culture and the teachings and message of Sri Ramakrishna, Holy Mother Sarada Devi and Swami Vivekananda, were held from 26th April to 24th May. o Centenary of Prabuddha Keralam Prabuddha Keralam, the Ramakrishna Order’s monthly in Malayalam, published by Ramakrishna Math, Thrissur, Kerala, organized a function to mark its centenary. The year-long celebrations were inaugurated by Guru Muni Narayana Prasad, the spiritual head of Narayana Gurukula, Varkala. The function was presided over by Swami Abhiramananda, one of the trustees of Belur Math and the secretary

The V edanta K esari ~ 317 ~ AUGUST 2015 40 of RKM Vidyalaya, Coimbatore. Cardinal Mar George Alanchery, the spiritual head of Syro Malabar Catholic Church delivered benedictory address. Islamic scholar and leader Panakkad Syed Munivarali Shihab Thangal, well- known historian, and M. G. S. Narayanan, former Chairman of Indian History Council and Dr. K. K. N. Kurup, former Vice Chancellor Calicut University and historian, and an eminent scholar Sri R. Hari addressed the gathering of 500. Later, a flute recital was also held. Mathrubhumi, Malayala Manorama and other Malayalam papers published articles on the history and contribution of Prabuddha Keralam. There are plans to hold year-long celebrations by conducting seminars and by launching a subscription drive to enhance the readership. o

Swacch Mangaluru—A Report Swacch Mangaluru for Swacch Bharath—cleanliness drive launched by Mangalore Ashrama—continued its 40 week-long programme. On 7 June 2015, the 19th consecutive Sunday cleanliness drive, the event was launched at Bunts Hostel Circle in Mangalore by Swami Gautamanandaji, senior trustee, Ramakrishna Math, Belur Math and Adhyaksha, Ramakrishna Math, Chennai, in the presence of several monks and a host of well-wishers and devotees. Employees of Hosadiganta, Vijayavani—two daily newspapers in Kannada, members of Yuva Brigade, BJP Mahila Morcha, devotees, volunteers and well-wishers of the Ashrama took part in the drive. The volunteers cleaned the drains, removed tons of garbage and sand, filled in the holes in the stone footpath, and a facelift was given to a poorly maintained bus shelter. The area in Bunts Hostel Circle was also cleaned and synthetic grass was laid thus adding to the beauty of the circle. Handbills on awareness were distributed by our volunteers among the public in the locality. MRPL, the principal patron, sponsored this week’s initiative. o

Award for Green Initiative The Ramakrishna Mission Students’ Home, Mylapore, Chennai, has installed a solar power plant and hybrid wind turbine for powering the hostel building and commissioned solar thermal cooking and biogas cooking systems and has become almost self-sufficient. SunEdison donated a rooftop solar plant to power the hostel that houses 700 students. The commissioning of the 100-KW solar plant has brought down electricity expenses by more than 80 per cent. The Indian Green Building Council (IGBC) Chennai Chapter awarded the institution a Platinum rating, the first of its kind for a school in the State of Tamilnadu. o

The V edanta K esari ~ 318 ~ AUGUST 2015 Book Reviews For review in The Vedanta Kesari, publishers need to send us two copies of their latest publication.

Value of Brahmacharya Shankaracharya, and even the example of the By Swami Tathagatananda life of Mahatma Gandhi. And of course, the final word on the subject is found in the teachings of Published by Sri Ramakrishna Sri Ramakrishna to his future monastic disciples. Math, Mylapore, Chennai - The topic of Brahmacharya is no doubt a difficult 600004; mail@chennaimath. and sensitive one to try to tackle, but Swami org; paperback, pp.38 + vi. Tathagatanandaji has done a wonderful job and has Price: Rs. 20/- added another small gem to his growing collection On the occasion of of books. th the 150 Birth Anniversary ______SWAMI ATMAJNANANANDA, USA of Swami Vivekananda, Swami Tathagatanandaji wrote a series of three Sri Ramakrishna Vedanta Kesari articles for on the important role that Vedantadarshanasya Brahmacharya plays in spiritual life. These three Chatussutri articles have now been published in a small booklet of 38 pages. Most of the ideas are taken from the By Swami Harshananda, lectures and writings of Swami Vivekananda, but English Translation by Swami Tathagatanandaji has also referred to both Swami Nityasthananda Christian sources as well as Western scientific Published by Ramakrishna writings. As the author himself notes, the subject Math, Bangalore - 560 019. matter will appeal mainly to those with a very [email protected], 2014, pp. sincere interest in spiritual life, and particularly, 48, Rs.12. to those who have taken to monastic life or are Vedanta is the common name interested in it. For them, the ideas presented in given to Uttara Mimamsa system of philosophy this booklet will be of the highest practical value. promulgated by Badarayana Vyasa. He composed However, the general reader will certainly find aphorisms called ‘Sutras’ to analyze and examine much of interest in this small book as well. the Upanishadic sayings in order to show that the Swami Tathagatanandaji begins his analysis true import of all of them is the great universal from the most general point of view, explaining principle called Brahman. All the three principal Brahmacharya as ‘a course of conduct that keeps Acharyas namely Sri Shankara, Sri Ramanuja and the mind on Brahman or God.’ He then turns to the Sri Madhwa have written detailed commentaries on specific practice of continence as a means of raising these sutras popularly known as ‘Vedanta Sutras’ or one’s spiritual consciousness as well giving rise ‘Brahma Sutras’. to the spiritual energy spoken of in the scriptures Sri Ramakrishna represents true spirit of as Ojas. The author offers some very beautiful Vedas and Vedanta. His teachings contain the quotations from Swami Vivekananda to support essence of ‘Darshana’ or philosophy of Vedanta. this view. He also quotes the writings of various This is what is meant by ‘Vedanta Darshana of Western psychologists and philosophers in this Sri Ramakrishna’. As such, these teachings can regard. The science may seem a bit antiquated to be systemized in accordance with the Sutras of some, but the point is well made regarding the Badarayana. There is also need to study these many benefits of leading a continent life. liberal, catholic and all-inclusive teachings from The book is further enhanced by vari- traditional perspective. This much-needed task ous references to scriptures, the writings of has been ably accomplished in this small work

The V edanta K esari ~ 319 ~ AUGUST 2015 42 by Swami Harshanandaji, one of the highly vital distinction in Sri Ramakrishna’s philosophy is respected and learned monks of the Ramakrishna masterly demonstrated in the commentary. Order. In all, Swami Harshanandaji deserves The author has exquisitely condensed all the deep gratitude from every Jijnasu (aspirant of essential teachings of Sri Ramakrishna in simple knowledge) for this maiden attempt of bringing but erudite Sanskrit and has classified them under Sri Ramakrishna’s philosophy in the traditional the headings of first four Sutras of Badarayana. structure of Sutra literature. The English translation In the traditional circles, it is held that the study rendered by Swami Nityasthanandaji, another of the first four sutras in the light of commentary senior monk of the Ramakrishna Order, deserves of Sri Shankaracharya is sufficient to have a our special appreciation. It is lucid, to the point and comprehensive view of Advaita Vedanta. In the highly readable. same manner, the present commentary on the first ______SWAMI VIRESHANANDA, BELUR MATH four sutras definitely helps us to have an overall view of the philosophy of Sri Ramakrishna in a Glimpses of Swami nutshell. Vivekananda’s Heroic The book begins with a short biographical Struggle introduction on Sri Ramakrishna. In his By Swami Tathagatananda commentary to the first Sutra, the author rightly highlights the emphasis given by Sri Ramakrishna Sri Ramakrishna Math, Myla- on the realization of God as the highest goal of pore, Chennai - 600 004. human life. The second sutra deals with the nature [email protected], 2013, of God as the creator. Through the simple but paperback, pp.52, Rs.15. elegant illustrations given by Sri Ramakrishna, the Swami Vivekananda commentator explains the former’s philosophical spoke many times about the positive position on various related topics like Brahman, role of suffering, obstacles, and struggle in spiritual Consciousness, Maya, Impersonal and personal life. We see the truth of this in the lives of saints and God, the individual Jiva, and Naradiya as martyrs, and also realize it in our own small way in the best spiritual discipline for this age, the state of our own lives. Yet how few of us really understand Vijnana, etc. the obstacles that Swamiji had to overcome in The third Sutra upholds the authenticity of spreading the message of Vedanta to the West! How Vedanta being rooted in Shastras or Scriptures. In few of us can begin to fathom the terrible struggles this section, the commentator has skilfully brought Swamiji had to face when deciding whether to out the point that Sri Ramakrishna’s teachings are renounce the world for the good of humanity or in harmony with the tenor of the scriptures. He live in the world to remove the burden of poverty has achieved this by comparing Sri Ramakrishna’s for his family? And how few of us ever consider opinions with the views expressed in the original the terrible toll all this took on Swamiji’s physical scriptures on various topics like the nature of health! Brahman, Maya, the world as the creation of In his small but valuable book, Glimpses Brahman, incarnation, Brahman as the indwelling of Swami Vivekananda’s Heroic struggle, Swami spirit of the whole universe, Bhakti Yoga, and the Tathagatananda has beautifully delineated these characteristics of realized soul etc. obstacles and many more that Swamiji had to face, The last Sutra deals with ‘Samanvaya’ i.e. how they shaped his attitude toward life, and true import of the scriptures. The traditional how they helped create the compassionate hero commentators say their own particular path (Dviata, who devoted his life to transforming the spiritual Vishistadvaita or Advaita) is the true import of thought current of the West as well as awakening the scriptures. However, Sri Ramakrishna says the dormant power of India. that all these are but the different paths to the The book begins with a description of the same Reality. As such, all the religions expressing dire experiences of Narendranath’s youth after different opinions are not only to be tolerated but the sudden death of his father, the indifference of are to be accepted as equally true and valid. This the world to his plight, and even the callousness

The V edanta K esari ~ 320 ~ AUGUST 2015 43 of so-called friends. We see how Narendra had of being with him. Careful reading of the book to go barefoot from office to office, only to have under review imparts to a reader the feeling of doors shut in his face, how he often went without being in the holy company of Swami Vivekananda food so that his mother and brothers would have on different seafaring vessels. Swamiji had spent something to eat. We then find Swamiji leading the almost three years in the United States during his extremely austere life of a monk in the Baranagore two trips in the West (1893-96, and 1899-1900). His Math, not only facing a complete lack of comforts, two sojourns in the West add up to around fifty-six but also having to deal with the lack of support months, as mentioned in the publisher’s note; forty from both family members as well as many of Sri in the US and the rest in Europe. The cross-country Ramakrishna’s householder disciples who felt the journeys, barring a few stretches on railways, were young disciples should return home and live in the entirely undertaken through seafaring. In the book world as they did. under review, the author, a devoted researcher on When Swamiji took to the life of a wandering the life of Vivekananda, has given a detailed and sadhu, he once again faced all sorts of challenges, interesting account of the eleven ships that carried sometimes practically dying for want of food or Swamiji over the seas between 1893 and 1900, and proper medical care. There were also betrayals Swamiji’s life aboard. from trusted friends that had promised to help The book has eleven chapters, bearing titles Swamiji go to the West. And after finally reaching of the names of the eleven ships in which Swamiji America, Swamiji had to face numerous challenges, sailed. Each chapter gives in the beginning the from slander of his opponents both in India and the detailed description of the vessel carrying Swamiji; West, to overwork and excessive travel, disloyalty its length, breadth, tonnage, characteristics of of disciples and devotees, and of course his bad the engine and capability of speed in knots. Also health. And finally, perhaps the greatest source of provided are the particulars on the amenities suffering for Swamiji was the grinding poverty and provided to passengers of each class; size of the lack of education of the masses of India. rooms, types of upholstery, panelling, flooring, All of these are lucidly explained in the carpeting and furniture; description of library, present book, along with a final section on Swamiji’s dining rooms, menus, hospital and nursery. One philosophy of suffering and its role in spiritual can visualize the life on the ship in general and of life. In this small booklet of 82 pages Swami Swami Vivekananda in particular. The author’s Tathagatananda has presented us with a beautiful meticulous research also presents the intricacies portrait of Swamiji in both his human aspect as well of the ship business. ‘The Journey’ in each chapter as his heroic aspect. mentions the dates and the names of the initial and ______SWAMI ATMAJANANANDA, USA final destinations. In his Interlude, the author has attractively interwoven the tapestry of sequence The Ships of Vivekananda of events of Swamiji’s life in between his voyages, and in the backdrop we have many of his letters, By Somenath Mukherjee writings, the revelation of objective of Swamiji’s Published by Advaita visit to a particular place, some idea of his mission, Ashrama, 5 Dehi Entally his fellow travellers, his brilliant conversation Road, Kolkata 700 014. mail@ and his scholarly account of the places passed by. advaitaashrama.org, 2013, The pages of the book are interspersed with the paperback, pp.136, Rs.55 illustration of ships in which Swamiji sailed, docks Apart from reading and ports, cities visited by Swamiji, railway stations Swami Vivekananda’s life, a where he had alighted, the group of people on further step in growing to know and board a ship, and these certainly enhance the value love Vivekananda is by going to the places of the book. where he had been. One then then feels ‘connected’ The book has suitable Forward by Linda to him. Though it is not possible for everybody to Prugh, the eminent Vivekananda researcher from make the pilgrimage of all the places he visited, Kansas City, Missouri, USA; the book has notes and reading the account of his itineraries gives a feeling references as well as Index. Besides, in the epilogue,

The V edanta K esari ~ 321 ~ AUGUST 2015 44 the author has documented Swamiji’s forceful juncture, Sri Shankracharya came on the scene and impact on the Indian sea voyage movement. gave a new orientation to Hindu monasticism by To devotees of Vivekananda, all information setting up four Maths and establishing Dashanami about him is treasured. We are really grateful to the Sampradaya. This was followed by the establishment author for his novel and innovative work and for of ‘akharas’ by Madhusudhana Saraswathi. providing such interesting, enthralling and valuable Then the author describes various traditions information on Swamiji’s life on ship, and about of Hindu monasticism. However, the traditional those Seafaring vessels, which were instrumental approach to monasticism had several drawbacks. in enabling him to carry India’s spiritual heritage Traditional monasticism was highly individualistic, to the West. based on negative attitude towards life and had ______CHETANA MANDAVIA, JUNAGADH. no social awareness or relevance. In the modern period, a new monastic ideal which might serve The Glory of Monastic Life as universal pattern of monastic life emerged. This ideal, which acquired universal dimension, is one of By Swami Bhajanananda the important contributions of Sri Ramakrishna and Published by Advaita Ash- Swami Vivekananda to the mankind. rama, 5 Dehi Entally Ropad, The contributions of Sri Ramakrishna to the Kolkata 700 014. mail@ monastic ideal also constitute the fundamental advaitaashrama.org, 2012, characteristics of monasticism of the Ramakrishna paperback, pp.55, Rs.25. Order. Some of them are 1. God Realization as This is an invaluable the goal, 2. Harmony of religions and sects, 3. The book for all earnest spiritual ideal of Vijnana beyond even Advaitic experience. aspirants. The value of the book lies in 4. Source of divine love and grace, and 5. Stress on profound insights it contains concerning monastic essentials. The contribution of Swami Vivekananda life in general and Ramakrishna Order of monks to this modern monastic ideal includes 1. Adding a in particular. The author is a much respected and social dimension to the monastic ideal, 2. Adding erudite monk of the Ramakrishna Order, who also a humanistic dimension to the monastic ideal, 3. happens to be the senior Assistant Secretary of Positive outlook in life, 4. Missionary Zeal, and Ramakrishna Math and Mission. The book serves as 5. Giving a universal dimension to the monastic an effective guide book to the monastic way of life. ideal. All the above topics are treated in concise but The inner spiritual quest of man finds comprehensive manner. expression in the renunciation of hearth and home. This new monastic ideal requires a new way This genuine renunciation, in fact, is the hallmark of monastic living. The author devotes last section of monasticism. There are several reasons why of the book to compare and analyze the old patterns one chooses monastic life. Among the world of monastic life with the unique features of monastic religions, Hinduism, Buddhism and Christianity life in the Ramakrishna Order. These features only give honoured place for monasticism. With include universal outlook, modernity in life-style, this introduction, the author traces the origin and new concepts of discipline and freedom, brotherly evolution of monasticism in east as well as in west. love, all activities centreing around Sri Ramakrishna Further, he explains the ideal of Sannyasa and its and God-realization as the ultimate goal of life. two approaches i.e., as a means to the realization Above all, it is the ideal of synthesis of Yogas as a of Brahman (vividisha) and as an expression of the guiding principle of life and service as a way of life direct realization of Brahman (vidvat). The social that give unique identity and distinctiveness to the position of the Sannyasins is also described in brief. Ramakrishna monasticism. The author concludes Buddha’s contribution as also the drawbacks with a summary of all the themes he touched upon of the Buddhistic monasticism, which eventually in this book. disappeared from India, is the next theme dis- The unique feature of the book is the highly cussed. Then the author gives a graphic description professional and refined handling of the huge of how the Rishi ideal came to be replaced by the mass of source material at hand. The historical and Sannyasin ideal and its historic background. At this spiritual significance of the subject is wonderfully

The V edanta K esari ~ 322 ~ AUGUST 2015 45 brought out in an elegant and orderly manner A couple of observations in the book leaving no room for any kind of ambiguity. This may be noted. When and how did Gadadhar clearly gives a glimpse of expansiveness and become Ramakrishna is unknown. Sri Rama profundity of the author’s scholarship and spiritual and Sri Ramakrishna were adherents to truth. insight. This slender volume is a special gift given However, once Rama jocularly told Surpanaka to all in general and earnest spiritual aspirants that Lakshmana was unmarried; Sri Ramakrishna in particular especially to those who are inclined once asked Rakhal to inform troublesome visitors towards a life of renunciation. that he was absent. He explained that the company ______SWAMI VIRESHANANDA, BELUR MATH of sinful and selfish people had to be avoided. As happened in the two earlier avataras, we find that a close associate Hriday failed to evolve spiritually They ‘R’ Gods despite spending years with the Great Master. By Sidhanta Tulasi Such indeed is the Lila of avataras! Surely there is a Published by Sanatana Publi- lesson hidden for all seekers in such episodes. cations, 142F, Sabari Sana- They ‘R’ Gods will inspire readers as it deals tana, Greenways Road, Raja with the lives of divine personalities. Annamalaipuram, Chennai 600 ______P. S. SUNDARAM., MUMBAI 028. [email protected] Pages 90, Paper Back, Price Vishnu Sahasranama Rs.60/-. By Kakale Raghavendra Rao Divinity pervades all and K.R. Mohan creations but it manifests more in avataras. The incarnations have been many. However, eight Published by Dr.Nagaraj Rao commonly known avataras beginning with the Havaldar and Family, # 140, form of fish and ending with Sri Krishna indicate ITI Lay out, BSK III Stage, the stages of evolution, explains the author and Bangalore-560 085. 2013, concludes with Sri Ramakrishna as Sarvottama— paperback, pp.57, Rs.90 ‘the best among all’. Swamiji, as we know, hailed his The efficacy of chan- guru as avatara varishta. On the one ting, listening to and reading of his disciples whose lifestyle saw a transformation the Vishnu Sahasranama has said that even a Vyasa or Valmiki would be hard been clearly outlined and celebrated in pressed to fully understand Sri Ramakrishna. Hinduism through the ages. Most Hindu families The book under review briefly highlights make it part of their daily prayers or devotional some of the revelations made by three incarnations activities and many people will not leave their front of the Supreme, namely, Rama, Krishna and doors without either reading or reciting or listening Ramakrishna. Their lives and lessons to be drawn to it. therefrom and a few popular episodes from Its history is very well-known—it is part of Ramayana and Mahabharata are mentioned, the Anushaasana Parva of the Mahabharata and is through twelve chapters. taught to Yudhisthira by the great Bhishma himself Sri Ramakrishna possessed ‘all the significant and that in front of Sri Krishna. The holiness of the qualities of all the earlier avatars’, says Sidhanta prayer and its immense spiritual quality is thus Tulasi—the author, who has written books on established. Sri Ramakrishna and Swamiji, among others. Sri This particular version, as the authors Ramakrishna’s life was extraordinary; devoid of themselves declare, is the Adhibhoutika inter- lust, greed, fear, etc., but unassuming, humble. He pretation, ‘a domain concerned with the knowledge represented a synthesis of all religions. The parents that can be gained with the help of the mind, of Sri Ramakrishna were poor and adherents to intellect, emotions and the memory’ (pages vii- truth. Parents of Sri Rama and Sri Krishna were viii). This makes the book invaluable in terms noble and pious. Sri Krishna’s parents suffered of understanding what it is one is saying when imprisonment and were engrossed in prayers. reciting or listening to the prayer. Each and every

The V edanta K esari ~ 323 ~ AUGUST 2015 46 term in the extremely spiritual experience that the with the planning stage which should start well Vishnu Sahasranamam is for the devotee has been before the actual retirement day. He advocates at extensively researched, annotated and explained least 16 years, though 25 years would be ideal. This and even the most intellectual and scientific- must include the practical aspects of living such as minded can approach the prayer with its rational finances, house, health and so on. explanation. This introductory chapter is followed up with This is a good companion to one’s daily suggestions for every aspect of life—enjoyment devotional practice and is recommended to anyone and happiness, daily life, family relationships, self- who wants to know more about the Vishnu knowledge, exercise, diet and physical, mental and Sahasranamam. The author, Sri Raghavendra emotional health. Rao, belongs to a family which ‘treated the One novel aspect is the chapter dedicated (Vishnusahasranama) as an article of faith for to safety measures, something that has become a generations (page vi)’ and he has wanted to pass contentious issue, considering the number of attacks this great tradition on to others. on elderly people. ______PREMA RAGHUNATH, CHENNAI Financial planning has taken pride of place in the book. The author has not underestimated Life After 60 the importance of finance in worldly life and has explained many of the latest innovations in the By Dr. CN Sudarsanan financial world, such as reverse mortgages on one’s Published by Dr. CN Sudar- property, income tax assessment for retired people sanan, Management Con- and has made positive suggestions for the path sultant, No.2 Majestic Park, to financial peace. The book ends with annexures Saligramam, Chennai-600093. on the nitty-gritty of daily living which include [email protected], 2014, first aid, how to measure body mass index and paperback, pp146, Rs.400. precautions that older people could take to increase The title says it all—60 is their safety. retirement age in most places Famous places of historical and religi- of work, whether it is the corporate world or ous interest have been enumerated with brief the public and private sectors. After years of work- descriptions of each and one of the most con- ing, sometimes a lifetime of being useful and temporary aspects of present day old age— productive, one is disgorged at the bottom of the retirement homes—has also been considered. slide and left feeling useless and unproductive. Societal changes, the break-up of the joint family When in the humdrum world, most people long for which afforded continuing support even after the day that will set them free: from the rat race, the retirement, and the rise of the nuclear family in its treadmill, the endless roundabout—there are many place have created new social mores. This means terms in use for the rough and tumble of ordinary that retirement may mean 20 to 25 years of living life. alone or with assistance that has to be paid for, not Then why is it that, after about a month of taken for granted as in the old days. doing nothing, most people look back nostalgically The tone of the book is positive and en- on their working lives and feel that the interminable courages independent thinking. The other great holiday now imposed upon them is a burden? Why feature of the publication is the language: simple is there such a feeling of anti-climax and a vague and clear, while at the same time practical and restlessness resulting in misery and unhappiness contemporary. There is no nostalgia about the ‘good for everyone in the family? old days’, the author is dealing with the here and It is to answer these and other related now, and he advises his readers to do the same. questions that the author has written this very Certainly recommended to anyone over 50 useful book. The book has 16 chapters which cover so that retirement can be fulfilling rather than filled almost every aspect of retirement. These range with the futile desire of putting back the clock. from the practical to the spiritual. The book begins ______PREMA RAGHUNATH, CHENNAI

The V edanta K esari ~ 324 ~ AUGUST 2015 The V edanta K esari 47 AUGUST 2015 The Vedanta Kesari

Some of the recent Annual Issues of The Vedanta Kesari now available in book form: (2002) How to Organise Life : Rs.45/- (2004) Sri Ramakrishna in Todays Violent World : Rs.45/- (2005) Channelling Youth Power : Rs.45/- (2006) No One is a Stranger : Rs.45/- (2007) Upanishads in Daily Life : Rs.70/- (2008) Gita for Everyday Living : Rs.70/- (2009) How to Shape the Personality : Rs.70/- (2010) Facets of Freedom : Rs.60/- (2011) Joy of Spirituality : Rs.80/- (2012) Indian Culture : Rs.275/- (2013) Swami Vivekananda— The Charm of His Personality and Message : Rs.110/-

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Plus postage Rs.30/- for single copy. No request for VPP accepted E-mail: [email protected] The V edanta K esari 48 AUGUST 2015

Digitised Archives of the Vedanta Kesari (1914 to 2014) New Release 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

New Release Manifesting Inherent Perfection Education for Complete Self-improvement This book attempts to discuss the ‘inside’ of education which is man-making. A collection of 50 writings on various aspects of education ‘in its widest sense’, this book presents the Indian worldview of divinity of man and unity of existence. Compiled from the archives of The Vedanta Kesari, these writings deal with various aspects of education, including the key ideas of Yoga and Vedanta which are of great value to all educationists and students. ‘As long as I live, so long do I learn,’ said Sri Ramakrishna. This handy volume on education draws our attention to this fact through articles, stories and personal accounts of monks, teachers, students, scholars and commoners.

Hardbound, Pages 586, Price: Rs.250/- Postage: Rs.75/-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 49 AUGUST 2015

Booklets for the Youth

Bhagavad Gita for Students Meant to help the modern students to become better students and live meaningfully. It is a topical selection of Gita verses keeping a student in mind. It is a ready- reference to know what Gita says about control of mind, overcoming anger, concentration of mind, healthy interpersonal relationships, true happiness and so on. Pages 70 + xiv. Price: Rs. 20/- + Postage: Rs.20/-for single copy.

Upanishads for Students Upanishads, the eternal source of strength and wisdom, are the foundation of Indian Culture. The modern students can learn from them the greatest findings about Self-knowledge, concentration, true purpose of life and strength to face challenges of life. This booklet helps students gain some insights into the timeless message of the Upanishads. Pages 62 + xviii. Price: Rs. 25/- + Postage: Rs.20/-for single copy. Universal Prayers for Youth A compilation of soul-stirring prayers from the Sanskrit literature aiming at introducing the youth to the practice of prayer for self-development and spiritual living. Being prayerful helps one live a life of fearlessness and strength drawn from a Divine Source. Pages 44 + xxvi. Price: Rs. 25/- + Postage: Rs.20/-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 50 AUGUST 2015

From Delusion to Reality Bhaja Govindam of Sri Shankaracharya by Swami Gurudasananda

One of the most widely known Sanskrit compositions by Adi Shankaracharya, Bhaja Govindam (also called Moha Mudgara) extols the highest and noblest truths of Vedanta in exquisite poetry. This book is a lucid explanation of these verses full of dispassion, holiness, devotion and highest knowledge. Text in Devanagari and English transliteration and meaning with detailed elucidation.

Hardbound, Pages x +86, Price: Rs.45/- + Postage: Rs.25/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected]

WANTED DOCTORS

Ramakrishna Mission Ashrama, Narainpur (A Branch Centre of Ramakrishna Mission, PO- Belur Math, Howrah (W.B.) wants for its 30 bed hospital “Vivekananda Arogya Dham” a General Surgeon (M.S.), an Ophthalmologist (M.S.), an Orthopaedician (M.S.), a Pediatrician (M.D.), a Gynecologist (M.D.), and a Physician (M.D./M.B.B.S.). Salary- Rs. 1,25,000/-. Retired persons upto age of 65 years also may apply. Free accommodation in Ashrama campus in peaceful atmosphere. Apply within 15 days with bio data to - The Secretary Ramakrishna Mission Ashrama PO/Dist. Narainpur, Chhattisgarh 494 661 Phone/FAX (07781) - 252251, 252393 e-mail : [email protected], website : www.rkmnarainpur.org The V edanta K esari 51 AUGUST 2015

Ramakrishna Mission Hanumanthaputheri, Chengalpattu Tamil Nadu 603 002 Website: www.rkmchengalpattu.org Email: [email protected] Phone: 044-27426217 An Appeal Destitute Welfare Centres: Through welfare centres for the poor we provide one meal a day for the neglected and aged people of that area. They are provided with clothes on special occasions. Poor students are given free coaching also along with nutritious food. They are given notebooks and dresses also. One such centre works in our Ashrama and ten centres are working in and around Chengalpattu. Each centre helps 100 deserving cases. We spend Rs. 3,50,000/- per year on this scheme. Vocational Training for Poor: To help the women to stand on their own feet, training is provided in tailoring, embroidery, typewriting, and computer science through our coaching centres. Value Education in Schools and Colleges: Our monks visit schools and colleges frequently and conduct motivational and personality development classes for students. Educational films are shown and books on the life and teachings of Swami Vivekananda are distributed freely. Medical Help for Poor: A clinic is maintained in the Ashrama which provides Allopathic, Homeo, and Siddha medicines to needy cases free of cost. Monthly medical camps are conducted in nearby villages to help people of those areas. Rs. 2,00,000/- expenditure per year is the budget for this scheme. Cloth Distribution to aged people for Dipavali: Every year during Dipavali season 1,000 destitute people are given clothes. Destitute people from far and wide come and get the benefit. Saris are given to women and dhotis and towels are given to men. Total budget for this scheme is around Rs.2,00,000/. All these service activities require the helping hand of the generous public. Donations are exempt from Income Tax under Section 80G of Income Tax act. Thanking you, Yours in the Lord Swami Aksharatmananda Secretary The V edanta K esari 52 AUGUST 2015

Ramakrishna Mission Vivekananda University (RKMVU) Declared by Govt. of India under section 3 of UGC Act, Faculty of Disability Management and Special Education (FDMSE) Specialized Faculty Centre, Coimbatore. The multi-campus Ramakrishna Mission Vivekananda University (RKMVU) has its headquarters at Belur Math, Howrah, W.B. Its Faculty of Disability Management and Special Education (FDMSE) is in the Ramakrishna Mission Vidyalaya, Ooty Main Road, Coimbatore, Tamil Nadu 641020.  The Faculty prepares teachers in the field of Special Education (Visual Impairment, Hearing Impairment and Mental Retardation).  Special Education course imparts practical and theoretical training for providing professional service to disabled persons and their rehabilitation.  Anyone who undergoes this course is called a Special Teacher or Special Educator.  Both normal individuals and persons with disabilities can pursue Special Education courses. COURSES OFFERED: DEGREE COURSES S.No Course Entry Qualification B.Ed. in Special Education 1 Any degree with 50% marks (Visual Impairment/ Hearing Impairment/ Mental Retardation M.Ed. in Special Education B.Ed. in Special Education with 2 (Visual Impairment/ Hearing Impairment/ Mental Retardation 50% marks 3 M.Phil. in Special Education M.Ed. in Special Education M.Phil. / M.Ed. in Special 4 Ph.D. in Special Education Education Special B.Ed. is equivalent to General B.Ed., according to G.O (Ms) No.56 dt.24.04.2012 DIPLOMA / CERTIFICATE COURSE S.No Course Entry Qualification D.Ed. in Special Education 1 Pass in + 2 (Visual Impairment/ Hearing Impairment/ Mental Retardation DISLI 10th Pass for Deaf persons / 2 (Dip. In Sign Language Interpretation) +2 Pass for Hearing persons CTAHD 10th Pass/ +2 / UG/ PG of any 3 (Certificate Course in Theatre Arts for Holistic Development) discipline CCAT 10th Pass/ +2 / UG/ PG of any 4 (Certificate Course in Assistive Technology) discipline (D.Ed., DISLI, B.Ed., M.Ed. Courses are approved by Rehabilitation Council of India) Hostel Facilities are available, separately for Men and Women For more details contact: Visit us: The Assistant Administrative Head, FDMSE, RKMVU www.vucbe.org Faculty of Disability Management and Special Education Ramakrishna Mission Vivekananda University SRKV Post, Periyanaikenpalayam, Coimbatore 641020 Phone: 0422-2697529, 2698553, Cell: 75027 32223, Email: [email protected] The V edanta K esari 53 AUGUST 2015

150

1200 The V edanta K esari 54 AUGUST 2015 The V edanta K esari 55 AUGUST 2015 The V edanta K esari 56 AUGUST 2015

Lord Shri Krishna preached the most important lessons to His intimate devotee and friend Uddhava in the eleventh canto of Srimad Bhagavatam, just as He had preached to Arjuna in the Bhagavad Gita. This conversation between Sri Krishna and Uddhava, known as the Uddhava Gita, is full of Knowledge of the Supreme. Swami Brahmeshananda is a senior monk of the Ramakrishna Order. His elaborate and delightful discussion on this preaching of Lord Krishna (in Hindi) is now presented for the enlightenment of the listeners. The V edanta K esari 57 AUGUST 2015

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 36 Years of Service to Humanity 1979–2015 1. Navajeevan School & Hostel for Blind Children – Tirupati, Parlekhimundi, Golamunda 2. Navajeevan Free Eye Hospital – Tirupati 3. Navajeevan Free Home for Aged – Tirupati, Rishikesh, Parlekhimundi and Chennai 4. Navajeevan Annaksetram - Kothapeta / Rishikesh 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 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 58 AUGUST 2015 59

Men are taught from childhood that they are weak and sinners. Teach them that they are all glorious children of immortality, even those who are the weakest in manifestation. Let positive, strong, helpful thought enter into their brains from very childhood. —Swami Vivekananda

Swami Vivekananda’s statue, RKM Students’ Home, Chennai

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Contact:The Sri RamakrishnaV edanta K esari Math, ~Chennai. 60 ~ AUGUST Website: 2015 www.chennaimath.org