american vedantist Volume 15 No. 3 • Fall 2009

Sri Sarada Devi’s house at Jayrambati (West Bengal, India), where she lived for most of her life/Alan Perry photo (2002) Used by permission

Holy Mother, Sri Sarada Devi

Vivekananda on The First Manifestation — Page 3 STATEMENT OF PURPOSE A NOTE TO OUR READERS American Vedantist (AV)(AV) is dedicated to developing VedantaVedanta in the West,West, es- American Vedantist (AV)(AV) is a not-for-profinot-for-profi t, quarterly journal staffedstaffed solely by pecially in the United States, and to making The Perennial Philosophy available volunteers. Vedanta West Communications Inc. publishes AV four times a year. to people who are not able to reach a Vedanta center. We are also dedicated We welcome from our readers personal essays, articles and poems related to to developing a closer community among Vedantists. spiritual life and the furtherance of Vedanta. All articles submitted must be typed We are committed to: and double-spaced. If quotations are given, be prepared to furnish sources. It • Stimulating inner growth through shared devotion to the ideals and practice is helpful to us if you accompany your typed material by a CD or fl oppy disk, of Vedanta with your text fi le in Microsoft Word or Rich Text Format. Manuscripts also may • Encouraging critical discussion among Vedantists about how inner and outer be submitted by email to [email protected], as attached fi les (preferred) growth can be achieved or as part of the e mail message. • Exploring new ways in which Vedanta can be expressed in a Western Single copy price: $5, which includes U.S. postage. Annual subscription: $16 cultural context for four issues. Make checks payable to Vedanta West Communications Inc. See • Networking through all available means of communication with Vedantists in inside front cover for mailing address. the United States and other countries, and Vedanta West Communications Inc. is tax-exempt as a New York not-for-profi t • Facilitating the establishment of grass roots Vedanta groups and social corporation under section 501(c)(3) of the IRS Code. service projects. We invite our readers to join with AV in these endeavors. Please send us articles, poems, songs, letters to the editor, ideas for action programs and other FOR YOUR CONSIDERATION suggestions for achieving our goals. We believe AV is a magazine with considerable promise; yet, Editorial Board Beatrice Bruteau • William A. Conrad • Barbara Henry in these early years, it still needs help. We send complimentary • John Schlenck • Steven F. Walker Coordinating Editor GaryGary Kemper copies to more than 50 individuals and Vedanta centers (offi cial and unoffi cial) in this country and elsewhere. Heads of Center, Address all correspondence and subscription orders to: and some Center libraries, always receive a copy. American Vedantist, Vedanta West Communications Inc. We do not want to impose the cost of these unpaid subscrip- PO Box 237041 New York, NY 10023 tions on our regular subscribers, which would result in an Email: [email protected] unnecessarily high subscription price. Therefore, we need Please make checks payable to Vedanta West Communications Inc. donations, to subsidize the free copies. We invite you to join See inside back cover for more information about AV and VWC. us in this enterprise by sending a little extra — whatever you can afford — to cover printing and mailing costs. In time, we expect Printed by Holy Mother Mission to build our circulation to the point where AV can handle these 19961 Live Oak Canyon Road, Trabuco Canyon 92678 USA added costs. Until then, please help as you are able. (949) 326-3025 http://holymothermission.org/ Copyright © 2009 Vedanta West Communications Inc.

Visit our website at http://www.vedantawest.org You can download back issues of American Vedantist. Volume 15 No. 3 Donation US$5.00 Fall 2009 (includes U.S. postage) american vedantist truth is one; sages call it variously e pluribus unum: out of many, one CONTENTS Holy Mother and Her Western Children John Schlenck ...... 4 In Praise of Japa William Page ...... 8 O Christmas Tree, O Christmas Tree – What Is It that You Mean to Me? Sister Gayatriprana ...... 12 Swami Prabhavananda on Holy Mother Compiled by Gopal Stavig ...... 18 Reader’s Forum Response to Question in Special 2009 issue ...... 27 The Immortal Eyes of Sri Ramakrishna (poem) Sheila Lalwani Payne ...... 29 MEDIA REVIEWS Girish Chandra Ghosh: A Bohemian Devotee of Sri Ramakrishna Swami Chetanananda Review by Steven F. Walker ...... 30 Days on Earth: A Musical Trilogy on the Life of Swami Vivekananda John Schlenck & Erik Johns Review by Esther Warkov ...... 34 Let Kali Dance Vivekananda’s poem interpreted by P. Shneidre ...... 37 Holy Mother Mission: An Initiative to Serve the Needy Shankara (Gary Kemper) ...... 42 Reader’s Forum Question for Winter 2010 issue ...... 43 Contributors’ Notes ...... 44

published quarterly by vedanta west communications inc. Dear American Vedantist (email & letters from readers):

I really think it’s time you folded the tents. AV is ranking right up there with Global Vedanta & with this issue maybe worse. 18 of 44 pages devoted to addresses of centers in the west? Why not worldwide? Maybe there would be a few more pages filled up. Then the hermit of Colorado, another 2 pages. The interview with Swah- ananda, an embarrassment. And with all that not a word about spiritual practice, self-knowledge, realization of the ultimate reality, meditation, enlightenment...... the core of VEDANTA Just more self-serving bulls--t on the future...if it’ll grow into another huge organization like the Catholic Church. I couldn’t believe it. No wonder no Americans come...... Please remove my name from the subscription list. It is sooooooooo sad. — Ray Berry Sr. ++++++++ I want to especially thank you for the directory of the Ramakrishna- Sarada-Vivekananda movement. I myself get confused about such cat- egories as “Sub-Centers” as opposed to “Unaffiliated Centers.” I really appreciate receiving a complete list of the centers in the Americas. Please keep up your excellent work with American Vedantist. — Sr. Eleanor Francis, CSJB (Br. Chandra) +++++++++++++++++++++++++++++++ I was going to suggest that after we become “North American Vedantist”, we could move on to becoming “Pan-American Vedantist”... but I see that you have already begun to think in this direction. This is wonderful news! This is the way for the magazine to really nourish our Vedanta community. May Mother bless this movement; surely this is what Swami Vivekananda would have wished to bring about. — Sister Judith ++++++++++ Just received the latest issue of AV… it is a very good issue indeed… Very nice interview with Swami Swahananda, and one of the best things about the directory is that you gave a brief history of each of the centers mentioned. Swami Tathagatananda’s tribute to Swami Sarvagatananda brought tears to my eyes… Good show! — Bill Page +++++++ Read through your listing of centers in AV with great interest. Fabulous idea! A keeper. — Karl Whitmarsh american vedantist 2 fall 2009 Vivekananda in Kashmir with Josephine MacLeod, Sara Bull and Sister Nivedita, 1898 Divine Mother — the First Manifestation … Mother is the first manifestation of power and is considered a higher idea than father. With the name of Mother comes the idea of Shakti, Divine Energy and Omnipotence, just as the baby believes its mother to be all-powerful, able to do anything. The Divine Mother is the Kundalini (“coiled up” power) sleeping in us; without worshipping Her we can never know ourselves… Every manifestation of power in the universe is “Mother.” She is life, She is intelligence, She is Love… Established in the idea of Mother, we can do anything. She quickly answers prayer. She can show Herself to us in any form at any moment. Divine Mother can have form and name or name without form; and as we worship Her in these various aspects we can rise to pure Being, having neither form nor name… A bit of Mother, a drop, was Krishna, another was Buddha, another was Christ… Worship Her if you want love and wisdom. Swami Vivekananda/CW/Volume 7/Inspired Talks (Recorded by S.E. Waldo on July 2, 1895) fall 2009 3 american vedantist Holy Mother and Her Western Children

John Schlenck Westerners . . . and she tasted food with them! . . . Fruit. . . was naturally When Swami Vivekananda offered to her, and she, to the surprise returned to India in January 1897 of everyone, accepted.”1 after three and a half years in the West, he brought with him At the time, this was revolu- several Western followers, and tionary. others came the next year. They And Holy Mother showed her traveled with him, ate with him, love for them in other ways. In the lived with him, experiencing India words of Swami Gaurishwaranan- as no Westerners ever had. But da, a disciple of Holy Mother, along with the profound effect When Mother asked Nivedita her India had on them, they also had name, she replied, “My name is Miss an effect on the Indians they en- Margaret Elizabeth Noble.” Mother countered. Cultural barriers began said, “My dear girl, it is very difficult to dissolve. for me to utter such a big name. I will Before Swamiji’s Western fol- call you ’Baby.’” Mother spoke in lowers met Sarada Devi, the Holy Bengali. When that was translated to Mother, he was understandably Nivedita, she was very glad. “Yes, yes, I nervous about how she would re- am Mother’s baby!” And Mother loved ceive them. After all, she had been her, blessed her, touching her head, gave brought up in a very traditional, her prasad, and she was so glad. When caste-bound society where foreign- she returned to Swami Vivekananda, ers were considered “mlecchas,” she was full of joy. “Mother has loved barbarians. Eating with them was me, Mother has blessed me. . .”2 considered to be defiling. That meeting was recalled by Vivekananda’s Irish disciple Sara Bull as follows: “We were the Sister Nivedita (Margaret Noble), first foreigners to have received and his American followers Sara permission to see Sarada Devi, the Bull and Josephine MacLeod were widow of Sri Ramakrishna. She the first Westerners Holy Mother called us her children, and saying had ever met. Nivedita recounts that our visit to her was of the Lord, that meeting: she felt no strangeness in being with 3 “March 17, 1898, St. Patrick’s us.” It is to Sara Bull that we owe Day—a day of days! That day we paid the first photographs ever taken of our first visit to Sarada Devi, wife of Sri Holy Mother, including the one that Ramakrishna. . . She has always been is most commonly worshiped. This terribly orthodox, but all this melted occurred about eight months after away the instant she saw her first… their first meeting. Holy Mother american vedantist 4 fall 2009 recalled, “At first I refused to be kept up a correspondence with her photographed. But Sara pressed me for several years, always address- and said, ‘I shall take the picture to ing her as “My sweet daughter,” America and worship it.’ In the end “my beloved daughter,” “my be- 4 I had to agree.” loved child.” Laura Glenn, known as Sister Betty Leggett and Josephine Devamata, was a student of Swami MacLeod were sisters who attended Paramananda, who founded the Ve- Swami Vivekananda’s New York danta Society of Boston. Devamata lectures beginning in 1895. Betty spent two years in India, from 1909 visited India toward the end of 1912 to 1911, mainly in Madras (now and wrote to Josephine in January, Chennai) under the guidance of 1913 about her meeting with Holy Swami Ramakrishnananda. During Mother: that time she made a pilgrimage to “I went to the little house [the Ud- Bengal to visit the places associ- bodhan] to see her. . . She was quite free, ated with Sri Ramakrishna and to with head and hands uncovered. . . She meet Holy Mother. A few days after was very gentle and halting and full of Devamata reached Madras, she reverence for Him (Sri Ramakrishna) received the following letter from as she talked, and made many gestures Holy Mother: of adoration. . . She took my face in My dear Devamata, her hands several times and kissed her I am very glad to hear of your so hands and we parted several times with much devotion to my Lord. You are my much emotion. . . When I had gone all daughter. May infinite devotion rise up over the house, I found her at the head in your heart—this is my blessing to of the stairs, fairly radiant, again taking you. For this I pray to my Lord. May my face in her hands and blessing me. I had tears and I thought she had: but you live long and along with all my 6 other children may you remain merged I couldn’t see for my own. . .” in bliss eternal. Josephine saw Holy Mother I am doing well. several times. Her exalted mood after one visit is recounted by Your affectionate 5 Swami Gambhirananda. After her Mother return to Belur Math in the evening, When Devamata reached Cal- a brahmachari was asked to accom- cutta, Holy Mother at once accepted pany her to the guest house. She her into her daily life, as she had ac- had moved ahead and was “repeat- cepted Nivedita previously. By do- ing to herself, ‘I’ve seen her, I’ve ing so she risked social ostracism. seen her.’ Suddenly she was aware Devamata was given the privilege of the brahmachari’s presence, and of caring for Mother’s rooms. After bringing her face to his ears she Devamata left Calcutta, Mother whispered with great emotion, ‘The fall 2009 5 american vedantist Holy Mother! I’ve seen her.’ She Most of Holy Mother’s interac- covered a furlong in this mood of tions with Westerners were natu- elation, hardly noticing where her rally with women, with whom she footsteps fell or if her feet touched could interact more freely. But there the ground at all; and every now were exceptions. Swami Atula- and then she kept on uttering the nanda, known as Gurudas Maharaj, word ‘Mother’ and making some was a Dutch-born student of Swami 7 soliloquy.” Abhedananda and Turiyananda Sister Christine, an American in America. He afterward lived in disciple of Vivekananda who lived India for many years. On his first and gave service in India for a trip to India, in 1911, he received number of years, also saw Holy initiation from Holy Mother. His Mother several times. She lived and experience is recorded in the bio- served with Sister Nivedita at the graphical introduction to With the girls’ school started by Nivedita. Swamis in India and America: She came to visit Holy Mother a few When Gurudas Maharaj was days after Nivedita passed away. later asked how he had felt at the Mother said, “‘Alas! They two lived time of his initiation—since he together. Now it will be so sad for could neither understand Bengali, her to live alone!’ And to Christine nor could Holy Mother speak Eng- she said, ‘Considering how even lish—he explained, “When a child our hearts feel so intensely for her, sits on its mother’s lap, in which yours will do so all the more, my language to they converse? Simi- dear. . .’ And the Mother began larly, I felt at that time as though the 8 shedding tears.” whole world were dissolved, and I It is known that Holy Mother was a small baby sitting on the lap of my mother. I felt inebriated, and initiated at least three Westerners. 10 In September 1918, a European I had no doubts.” lady came to ask her blessing on We were told by Swami Pa- her sick daughter. Holy Mother vitrananda, head of the Vedanta stretched forth her hand in the Society of New York from 1951 to Western manner and caught hold of 1977, that there was a doctor living the woman’s hand. Mother blessed on Long Island (New York) who her wholeheartedly and gave her had been initiated by Holy Mother. a lotus that had been offered to In the early 1960s that doctor sent Sri Ramakrishna, saying, “Please one lady who had spiritual interest touch your daughter’s head with to the New York Vedanta Society. it.” The daughter recovered, and There were numerous occa- afterward the lady continued to sions when Mother expressed her visit Holy Mother and took initia- realization that “beings all over 9 tion from her. the universe are my children.” american vedantist 6 fall 2009 And one may accept intellectually locally made garments and pro- that this was her experience. But to tested when the neices insisted on visualize this vividly, it is helpful better quality English goods. Sens- to contemplate concrete instances ing his dislike of Britishers, Mother when she stepped outside her own said, “They too are my children, cultural context. don’t you agree?” Nivedita was particularly im- The unlimited love and ac- pressed by Holy Mother’s “power ceptance of Sarada Devi is perhaps to penetrate a new religious feel- best expressed in her last message, ing or idea.” Mother once visited uttered on her death bed shortly Nivedita and Christine at their before she expired. That mes- school on Easter. She wanted to sage concludes, “Learn to make learn something about the Christian the world your own. No one is a festival. When they sang some Eas- stranger, my child; the whole world 12 ter hymns, Nivedita was impressed is you own.” by “the swiftness of [Mother’s] Footnotes comprehension, and the depth of 1 Purnatmananda, Swami, translated her sympathy with these resurrec- by Maloti Sen Gupta, Reminiscences of tion-hymns, unimpeded by any for- Sri Sarada Devi (Kolkata, Advaita Ash- eignness or unfamiliaity in them.” rama, 2007), 106-107. On another occasion Mother asked 2 Gaurishwarananda, Swami, Remi- Nivedita and Christine to describe niscences of Holy Mother (New York: a European wedding. “With much Vedanta West Communications, 1995), fun and laughter, personating now in American Vedantist, Vol. 1, No. 2, 6. the ‘Christian brahmin,’ and again 3 Purnatmananda, Reminiscences, 149. the bride and bridegroom, we 4 Nikhilananda, Swami, Holy Mother complied. But we were neither of us (New York: Ramakrishna-Vivekananda prepared for the effect of the marriage Center, 1962), 114. vow. “For better for worse, for richer 5 Reminiscences, 129. for poorer, in sickness and in health— 6 Ibid., 147-148. till death us do part,” were words that 7 Gambhirananda, Swami, Holy drew exclamations of delight from all Mother Sri Sarada Devi (Madras: Sri about us. But none appreciated them Ramakrishna Math, 1977), 392. as did the Mother. Again and again 8 Ibid., 391-392. she had them repeated to her. ‘Oh 9 The Gospel of the Holy Mother Sri the Dharmmi words! The righteous Sarada Devi (Madras: Sri Ramakrishna 11 words!’ she said.’” Math, 1984), 67-68. On one occasion a brahma- 10 Atulananda, Swami, With the chari, inspired by the pre-Gandhi Swamis in America and India (Calcutta: freedom movement, was asked Advaita Ashrama, 1988), 10. 11 to buy some clothes for Mother’s Reminiscences, 113. nieces. He wanted to buy coarse 12 Nikhilananda, 319. fall 2009 7 american vedantist Om Hari Om IN PRAISE OF JAPA

William Page

Japa is one of the main spiri- on its own or in conjunction with tual practices of the Ramakrishna meditation. Meditation is the movement. Combined with act of visualizing God within us. prayer and meditation, it forms a Together, these two practices es- triangle—a three-fold method of tablish God within us and enable reaching out for God, establish- us to feel his presence. ing him within, and keeping him In the intervals between there. meditation sessions, we usually Prayer is simply the act of get preoccupied with our daily talking to God. The words can work. If God gets restless at being be spoken aloud, whispered, or neglected and seems inclined to uttered mentally. They reach out leave his seat, we can bring him to God and invite him to come back by doing japa. down and take his seat upon the So prayer draws the Lord lotus of the heart. from the heavens to the heart, japa Once he’s there, we begin to and meditation establish him on do japa and meditate. Japa is the his throne within, and japa keeps continuous, silent repetition of a him there. Of course, his grace is very short prayer or invocation also necessary. Without it, noth- called a mantra. It can be done ing happens. american vedantist 8 fall 2009 their japa. If you don’t want to feel guilty, better not skip it! Do It Now A common complaint among beginners is that they don’t feel any results. Swami Brahmananda con- stantly had to reassure his disciples Prayer and meditation require that if they didn’t feel any results in our full attention, but one of the the beginning, they would feel them advantages of japa is that you can later on. Perseverance is the key. In do other things at the same time. fact, he told one disciple, “Follow Holy Mother, who was famous some spiritual discipline for at least for doing prodigious amounts of three years, and then, if you find japa, undoubtedly did much of it you have made no tangible progress, while busy with her household you may come back and slap my chores—husking paddy, sweeping face!” (Swami Prabhavananda, The and scrubbing the floor, washing Eternal Companion, Vedanta Press, and cutting vegetables. Hollywood, 1947; p. 129.) It’s also a good way to shut down the endless chatter of the Vicarious Japa: A Gift mind. We often find our thoughts wandering. Japa pulls them back from Holy Mother and gives them focus. It’s like a thread that ties the mind to the lotus feet of the Lord; it reminds us Holy Mother said that some always to pay attention to him. of her disciples were incapable of Sri Ramakrishna taught a va- doing much japa, so she did it for riety of spiritual practices, but them. In her old age, when her at- Swami Brahmananda and Holy tendant noticed that she was doing Mother placed special emphasis on japa even in bed, she asked, “What japa. If you study their teachings, can I do, my son? The boys come you’ll find that they constantly em- and entreat me eagerly. They take phasized the necessity of doing it, the mantra and go home. But no- and especially at fixed times in the body does any japa regularly. Some morning and evening. don’t do it even once. Yet as I have The fixed times establish the shouldered the burden, should I habit. Once you get used to doing not look after them? That’s why I it at certain times, you get restless do japa and pray to the Master, ‘O to do it when those times come. Master, grant them enlightenment, If you don’t do it, you feel guilty. grant them emancipation, and do In fact, guilt feelings are common you take on yourself their care in among devotees who skip doing every way here and hereafter!’” fall 2009 9 american vedantist (Swami Gambhirananda, Holy posed to take hold quickly, because Mother Sri Sarada Devi, Sri Ramak- the mind is fresh and doesn’t have rishna Math, Chennai, Fourth Edi- to wean itself away from worldly tion, 1986; p. 397. See also Swami thoughts. But you have to make Nikhilananda, Sri Sarada Devi, The sure that you’re fully awake, or Holy Mother: Her Teachings and you’re likely to fall asleep. Conversations, Skylight Paths Pub- People like me, who need three lishing, Woodstock, Vermont, 2004; cups of coffee just to wake up in pp. 25-26.) the morning, are always relieved I can imagine some people to read about a disciple of Holy grumbling, “Holy Mother made Mother who told her that it was it too easy for her disciples. She impossible for him to do japa before spoiled them. How could they having his morning tea. Fortu- develop any character if she did nately for us all, Holy Mother gave everything for them?” him permission to drink his tea first. I can also imagine her giving (Gambhirananda, p. 410.) a sharp reply: “I am the Mother! I have been quick to interpret Shall I not do everything for my this as permission to drink my three children? As for their character, cups of coffee in the morning before you don’t need to worry about it. trying to do anything that requires I will take care of it.” the slightest bit of intelligence. I Lazy guys like me envy Holy console myself for this weakness by Mother’s disciples. What a soft invoking the example of an eminent deal they had! We don’t have the Tibetan lama, the late Kalu Rim- luxury of knowing that she’s doing poche, who used to drink Tibetan japa for us. Some of us have to do tea while meditating. three rounds of the rosary just to get started. Sometimes it takes that long just to drag the mind away Don’t Mess with the Mantra from worldly thoughts and get it settled down. That’s especially true in the evening, after a day of being beaten up by the world. Japa is sometimes difficult for Westerners, because the mantra is in Sanskrit, a language we’re unfa- Coffee, Tea, or Japa? miliar with. I know an American devotee who once rebelled against his mantra. “I’m tired of this San- skrit gibberish,” he complained. Early-morning japa, which is “I want an English mantra.” So, recommended most highly, is sup- although he had been initiated by american vedantist 10 fall 2009 a perfectly well-qualified teacher, for the indwelling of the Lord. But he made up an English mantra and our minds are restless, and scream for started doing japa with it. more exciting fare. This is especially At first it seemed new and fresh, true in our switched-on era, when and he was heartened by the results. cyberspace is crackling with high-tech The image of his Chosen Ideal glowed entertainment. Who wants to pray within him; it seemed to be cheering when you can google? Who wants him on. Novelty is always excit- to chant when you can twitter? ing, and he expected to make rapid If we’re serious about spiritual progress. life, we have to shut down the com- But surprise, surprise! Novelty puter and dig out the old rosary. wears off pretty quickly unless there’s Swami Brahmananda’s remark that some substance behind it. Pretty his disciples could come back and soon, about halfway through his slap his face if they didn’t feel any re- rosary, he began to nod off, and his sults within three years is something old mantra started welling up from we ought always to keep in mind. He the depths of his mind. He stopped didn’t mean three years of just pid- it, reimposed his English mantra, and dling around. He meant three years succeeded for awhile; but the old San- of persistent and intensive effort. skrit mantra was stubborn, and kept Experience shows that if we keep resurfacing when he least expected working on our japa, it gradually it. No matter how much he resisted, takes hold. It stops being boring and it kept coming back. Eventually the eventually becomes sweet. The man- image of the Chosen Ideal seemed to tra becomes an old friend, something be grinning at him, and then he got solid in the foundation of our minds, the message. an anchor for our wayward thoughts. Finally he gave up and returned It can be a healing balm in times of to his old mantra. “There’s more to grief, a refuge in times of trouble. It this mantra stuff than meets the eye,” takes on a life of its own, and rises he admitted. “I guess you can’t keep from our subconscious to greet us a good mantra down.” whenever we turn to it. It also becomes something very But It’s Boring! much like the default setting of the mind. When the mind wanders, the The big complaint that most mantra often emerges spontaneously. people make about japa is that it’s We find it resounding within us with- boring. Who wants to keep chanting out making any effort. All we have the same old line? What a waste of to do is listen. time! What’s the point? In fact, this may be one answer The point, of course, is to recondi- to the famous Zen koan, “Who is tion the mind. That’s what spiritual it that recites the Buddha’s name?” practice is all about: to recondition the When we become established in japa, mind so that it will become a fit place the Buddha’s name recites itself. fall 2009 11 american vedantist O CHRISTMAS TREE, O CHRISTMAS TREE – WHAT IS IT THAT YOU MEAN TO ME? Sister Gayatriprana The Pagan Roots of Christmas

Many of us who have been “in Vedanta” for several decades come from traditional Western backgrounds and are engaged on a day to day basis with the effort to reconcile our own culture with the exotic imports that now demand our attention. One of the deepest and earliest impressions many of us have is of the celebration of Christ- mas with our families, a time when we all come together in a spirit of love and generosity and, in our own ways, renew our personal commit- Image courtesy Bonnet Girls and Associates ment to the deeper values of life — Helen Scott Although the midwinter festi- the festival was marked in pagan val has in the West been given the times by the burning of bonfires name of Christ, I believe its roots and animal sacrifice – a maximum lie in a much more basic human strength puja, you might say. response to the universe we live in. Prior to religion as we know it Northern Europeans were in now, human religious response was a special situation, facing not only focused largely on natural events, darkness but terrific cold, lack of on which, apart from anything else, food and always the fear that they depended our survival. The win- might not make it through the ter solstice is a very major natural winter. That is no doubt why their event, when the amount of light and winter rituals were so robust, even warmth reaching the earth from the so vehement and relentlessly jolly, sun is at a minimum. For nearly as an ancient wassail song attests: two months there is sustained Deck the halls with boughs of holly, dark and cold, particularly in the tra la la la la, la la la la! latitudes further from the equator, ‘Tis the season to be jolly, tra la la la and most familiar to us, in Europe, la, la la la la! especially Northern Europe. There One of the few living things to american vedantist 12 fall 2009 be had in abundance at that time The Creation of were the branches of evergreens, Religious Tradition and these were cut and brought out of Our Pagan Roots into their homes, as a reassurance Many might say that all this is that life was still going on and very “pagan,” which would mean, would burst forth I think, placing the again. The bright locus of our self- red berries of holly identity and wor- were an especially ship in the natu- comforting touch, ral world. Is there not only cheery something intrin- in themselves, but sically wrong with promising warmth that? and abundant life When Swami to come. Vivekananda was The Christmas in London he gave tree – a more re- a series of very in- cent version of the tellectually chal- ancient boughs - lenging lectures brings together the on the abstruse evergreens and the subject of maya. lights of the festival of the solstice His audiences asked him if such – an enchanting sight, especially if Vedanta could ever be practical, one has seen a traditional German and he responded with four lec- tures entitled Practical Vedanta, tree, with real candles and ginger- most of which is commentary on bread decorations. The eyes of the the Chandogya Upanishad, one of children sparkle as they gaze at the earliest and most “pagan” of the beautiful sight, and the older the Upanishads. Specifically, he people feel a deep warmth, a sense tells the story of two young men of oneness with each other and a who experienced Brahman directly connectedness with the process of in and through the physical world life, symbolized by the silent, for- – fire, plants and animals – and goes bearing tree, which in most cases is on to say that practicality in religion itself a sacrifice, as it is cut from its is, quite simply, such direct percep- roots to perform its sacred function. tion, which we have through our 1 Here we enact the primeval ritual personal experiences. The prin- of the invoking of the sun, which ciple he stresses is that we have the brings to the darkness and cold its capacity to experience the divine, enlivening, warming, heartening not just in the physical world, but and joyous presence. in several different dimensions, all fall 2009 13 american vedantist of which are valid and necessary. year fatwah we call the Inquisition. What is not desirable is to limit our In essence the Inquisition was di- experience to only one dimension, rected against anyone who dared whether it be the physical or the to say they had experienced the purely abstract. Humanity seems divine in the material world, the to begin with the material world, working definition of a witch. The but we also have the capacity to gentle and loving Christ was turned enter and experience several other into a scourge to thrash the life out “worlds”, of increasing subtlety of pagan culture completely. The and power. ultimate result of such excesses was In the Western tradition, for a radical shift, in the Renaissance, example, the introduction of Chris- away from Judeo-Christian dogma tianity shifted the key of Christmas and back to the pagan religions. from unbridled wassailing to an Of course, there could be no way awareness of a more interior Christ of going back to pre-Christian pa- principle which is capable of refin- ganism, but what did emerge was ing the way we interpret our experi- the scientific worldview, insisting ences. The ideal of the gentle and that the material world be given its loving Christ took the edge off pa- due in the range of valid objects for gan sacrifices and set a standard of human experience, thus providing human behavior which emphasized us with the basis of what we now call secular. the more refined and thoughtful aspects of human nature. Santa as the Humanistic I think it is very significant, Symbol of Christmas however, that the Christian fathers In this brave new world the grafted the Christ ideal on to the only thing that mattered was ma- pre-existing pagan festivals. The terial proof, and religion became explanation that occurs in the light a question of how we conduct of practical Vedanta is that to deny ourselves in the physical world. the human need to rejoice in the Our behavior must be seen to con- natural world is to cut off the very form to universal principles, not root of religious experience. What dogmas pulled out of hats located was needed – and provided – was God knew where. A stern disci- to add the more interior dimension, pline, but a needed corrective for which in its own way gradually en- the metaphysical excesses of the trained the wassail and refined our Middle Ages. The religious form of notion of culture. In the medieval Christianity corresponding to this period, however, Christianity got way of thinking was Protestant- too involved with its principles, ism, which historically lay behind which turned into dogmas and the scientific revolutions, modern instruments of torture in the 500 notions of democracy and the free- american vedantist 14 fall 2009 enterprise social system. In this The resultant demoralization of new context we find the transmuta- the Confederate troops is not only tion of Saint Nicholas, a shadowy an example of early psychological Christian saint, into Sinter Klaas, warfare, but a testimony to the who arrived in the New World amazing power of the Santa icon!2 with Protestant Dutch settlers in the The nineteen twenties and thir- seventeenth century. Standing for ties saw Santa move into the Ameri- kindheartedness, generosity and can mainstream, which means, for deep concern for human individu- better or for worse, appearing on als, each of whom is responded to Normal Rockwell magazine cov- in a very specific and loving way, ers, Coca Cola advertisements, and Sinter Klaas is, one could say, the acquiring a full team of reindeer, “humanized” ideal of the deity of including Rudolph of the shiny the winter solstice. He embodies nose, a whimsy created under the not only the pagan idea of the sun auspices of the mail order firm, returning in midwinter but also the Montgomery Ward. This notion cardinal Christian virtues. Here took the form of a popular song was a role model for all of us, un- in the nineteen forties, with what pretentious, but with no claims to consequences we all know. transcendental authority — in the The rising tide of commodifi- post-Inquisition context, so fraught cation and commercialization of with terror and disgust. Santa led to a backlash from more Saint Nicholas’s subsequent traditional Christians, and in the history could well be seen as yet late nineties an image appeared another exercise in a basically of Santa being crucified, a rather good thing going too far. By the disagreeable call to return to the early nineteenth century, Saint suffering, guilt, and dependence Nicholas had become the patron on a historical savior, innate to tra- of the New York Historical Society, ditional Christianity.3 and had begun his metamorphosis Where Do We Find into Santa Claus in Clement Clark Moore’s classic poem, The Night the Real Meaning of Before Christmas. 1863 – the year of Christmas Now? Swami Vivekananda’s birth – saw Clearly, we are reaching a crisis the full potential of Santa unfold in with Santa and the humanistic tra- the cartoons of Thomas Nast. dition he embodies. Is there a way Such was the impact of Nast’s we can retain the human goodness work that President Lincoln re- of Santa without returning to the quested him to do a piece showing punishing religions that are attack- Santa with some Union soldiers. ing him? Here we can indeed turn fall 2009 15 american vedantist to the events of January 1, 1886, – and above all, no mention of when Sri Ramakrishna demon- Santa, far less a sighting – was too strated in person how a God-real- much for Tom. He became quite ized soul can radically transform all inconsolable and stopped eating. the preceding forms and tie them His parents were unusually into a much, much bigger picture. enlightened people, and they took On that day (only ten days after an interest in Indian holy men. On the winter solstice), he fulfilled for January 1 they took their pale and his devotees the deepest longing of depressed child to Kasipur (Cos- their hearts – not only for spiritual sipore) in the hopes that seeing Sri things, but also for what we might Ramakrishna would cheer him up. call “worldly” success. A form of They arrived at the time that Sri “spiritual Santa”, you might say! Ramakrishna was in his mood of To bring out an- gift-giving and gen- other dimension of tly pushed Tom to- these events, let us ward him. Tom was imagine that at that too tongue-tied to time an eight-year- speak, and besides, old American boy his Bengali was not called Tom was liv- up to the occasion. ing in Calcutta with I don’t think it is his parents. Calcutta going too far to sug- was a very long way gest that Sri Ramak- from New York, and rishna would have so terribly different! instantly understood Much hotter, dirtier what Tom’s heart was – and then, those crying for, because scary gods and god- the Master accepted desses! Why did all forms of chosen they have animal ideals. Can we doubt heads and so many that, understanding arms, all of that jew- the intensity of the elry and those nasty boy’s longing, he axes, swords and brought Santa to him, tridents? That fat one with the and perhaps even that Santa took elephant’s head – how horrible! Tom on his lap and gave him the gift As Christmas drew near, the lack that pleased him most? of snow, the lack of Christmas trees But the gift that came with all and all the fun a child of his age of that was even better. Tom would expects as the days grow colder have understood the kindness, the american vedantist 16 fall 2009 generosity, the basic goodness of Santa, not just in a Sunday-School- catechism sort of way, but as the very air we breathe. He would have understood – though perhaps not all at once – that he himself had as much potential to care, to love, to give, as Santa has. And – the spe- cial Ramakrishna touch – the next time Tom saw that funny elephant American Vedantist headed god, he would have seen is printed at him as Santa – his Santa – taking the peculiarly Indian form of Ganesh. the Ramakrishna He might have gone on to learn just Monastery, Trabuco how to live so that Santa would be Canyon, California. manifest in everything he did, not just at Christmas, but all the time. The monks have I firmly believe that Sri Ramak- started a new service rishna’s touch can enable us to see the spiritual depths in “even” our organization called home-grown Western icons. If Holy Mother Mission. Santa is our ideal – and why not? Their website, www. He is vastly more humane than many of our religious ideas – we holymothermission.org, can become the embodiment of all explains in detail the he stands for. One thing we can goal and purpose of say about Santa, in closing – he usually carries a Christmas tree, so this organization. the pagans also get in on this deal It also displays newly with Sri Ramakrishna. Can we ask printed and released for a better Christmas party, with everyone there, everyone happy, books on a variety of and everyone plugged in to what spiritual topics. they really are, underneath all of those trappings? Let’s say Sri The income that this Ramakrishna is the Maha-Santa, the press, website and really Big Santa, of which all lesser Santas are but manifestations! project generates is Footnotes used to feed 1 CW, Vol.2: Practical Vedanta II, p.317 the needy. 2 www.religioustolerance.org/santa1.htm 3 ibid. fall 2009 17 american vedantist Swami Prabhavananda on the Life of Holy Mother Transcribed by Swami Krishnananda (1904-97) Compiled by Gopal Stavig

Swami Prabhavananda (1893- 1976) was born in the village of Sur- managar, India, and brought up in Vish- nupur, about twenty miles west of Holy Mother’s hometown of Jayrambati. He met eleven of the sixteen monastic disci- ples of Sri Ramakrishna, many of whom he lived with and knew intimately, and from the disciples he heard numerous stories about Holy Mother. In addition, he met Swami Sadananda, Mahendra Nath Gupta, Girish Ghosh and Sister Nivedita. What follows in the first three sections is a lightly edited transcrip- tion of a Sunday lecture entitled “Holy Mother.” It was delivered on September 16, 1973, by Swami Prabhavananda in the Hollywood Vedanta Society Temple. During the talk Swami Prabhavananda Sarada Devi — Holy Mother (painting by Swami Tadatmananda) mentioned that some of these stories might not be written down. Throughout my own experiences that I had with this manuscript and particularly in the her. I had the blessed fortune to last two sections, additional information meet her many times in my life. I is supplied and indicated in the end- shall also relate to you what I have notes.1 Overall, the material was drawn heard directly from the disciples from 14 lectures delivered between 1948 of Sri Ramakrishna, and you will and 1975 by Swami Prabhavananda on find how they looked upon her, as Holy Mother. well as some stories I have heard from her attendant [Rashbehari, Swami Prabhavananda’s later Swami Arupananda], a brother Personal Experiences disciple of mine. The life of Holy Mother has Let me first tell you my own been written beautifully by many experiences with her. Her birthplace authors, and so I will not recount Jayrambati was about twenty miles her life story. First, I will give you from my hometown. In order to american vedantist 18 fall 2009 go to her home from Calcutta, she I said, “Holy Mother. Do you would take a train to my hometown mean Paramahamsa’s wife?” “Yes.” Vishnupur. She would get off at She was right there and so I touched the railway station there and have her toes. You see, we did that with to wait for some time before she our fingers. And she kissed me could get a bullock cart to go to like our mother’s kiss, by placing her village. At that time, practically her fingers on the chin and then nobody in our district knew about putting them to her lips. Then she Holy Mother. said, “Son, haven’t I seen you be- She was staying at an inn and fore?” I said, “No, Mother, I have was on the porch the day I first saw not seen you.” Of course, mothers her. A friend and I were going out recognize their children, but unfor- for a walk. I was then only 14 or tunately children do not recognize the mother who is the Mother of 15 years old and I noticed Radhu, 3 Holy Mother’s niece standing and the Universe. holding one of the pillars. Then we Holy Mother would come to noticed a holy man who was seated Calcutta and stay at the Udbodhan and surrounded by many women, Office. Visitors were allowed twice who were also seated there. a week to come and touch her feet. As my friend and I continued One day was reserved for the wom- walking, we criticized this sadhu. en and another day reserved for the “Look at this holy man surrounded men. I used to go to see her once a by women!” As a result, look what week and she would remain veiled. happened to me!2 When we re- And so I used to go and touch her turned from our walk, it was a little toes. She would be seated with her dark. My friend was to go home in body and face covered. You could one direction, and I was to go home see only her feet. Thousands of in another direction. But something people would come. There would drew me back to this holy man. He be rows of people in lines for two said, “Will you see Holy Mother?” or three blocks. I got excited because I had read Not that I had any special rev- the Gospel of Sri Ramakrishna at that erence for Holy Mother, because time. You see, as a young boy I was I always considered her to be a an atheist. And it was the Gospel simple countrywoman, like my of Sri Ramakrishna that attracted own mother. However, I used to me. As I read the Gospel of Sri Rama- go because I would get a wonder- krishna, Naren and Rakhal, these ful sensation like an electric shock two names attracted me. Of course, every time I touched her toes. Later Naren [Swami Vivekananda] was not I learned in that way she transmit- living then, so I had Rakhal [Swami ted spiritual power. But I didn’t Brahmananda] on my mind. know. Just for that sensation, I went fall 2009 19 american vedantist to see her once a week, because placing my picture on the left of afterwards I would feel a sooth- Thakur.” I think I was the first one ing influence in my whole body. who did that. That is the picture Holy Mother used to come and you see there in the [Hollywood live in Calcutta for six months as Vedanta Society] shrine.5 a general rule, and then go to back As we went to Mother’s house, to Jayrambati for six months. This 4 we were late to arrive. She had told was around 1910 or 1911. her attendant Rashbehari, a swami One time another friend of mine [Swami Arupananda] who later re- [who became Swami Amriteswa- corded the teachings of Holy Moth- rananda] and I came together to er [1909-13, 1918], “Two of Rakhal’s Vishnupur. Unfortunately he died sons are coming. Save some food young. If he had lived today, I am for them.” We did not write to her sure he would have become the nor was there any telephone, but President of our Order. I use to call she knew we were coming. him Paresh. In our home we stayed, When we would go to her vil- and then we hired a bullock cart and lage, she didn’t have a veil or any- traveled, sleeping in the bullock cart, thing like that. Then like a mother all night. First, we went to Koalpara she served us food on leaf plates. [about three miles from Jayrambati], One very interesting thing: she where Holy Mother used to come looked like one’s own mother to and stay occasionally. In Koalpara whoever saw her. So she appeared there is an adobe house where there to me as my own mother. I saw no is a picture of Holy Mother and Sri difference. It was not only like that Ramakrishna. We saw a picture of with me, but also with many others Holy Mother, which she installed I have known. When we would see and worshiped herself. And so we her, she would act and behave just had the blessed fortune to see that like our own mother. She sat by us picture and bow down to it. Sri Ra- and asked us if we liked the food, makrishna himself also worshiped just as our own mother does. If we his own picture and said, “Some- liked something, then she would day this picture [meaning his own give us more. So in that way she photo] will be worshiped in many fed us. I have never eaten such food homes in the world.” in my life. It was like nectar, I still I always carried a picture of remember that. After finishing, we Holy Mother. In the Udbodhan were going to throw out the leaf Office, I had a friend who gave me plates. Then Mother said, “What that picture. Generally, they did not are you doing?” sell them at that time. I carried that “We cannot leave these leaf picture all my life. Holy Mother told plates here. We ate in those.” Then in a vision, “I see many in America she said, “What would you have american vedantist 20 fall 2009 done if your mother had been pres- Swami Premananda, and Swami ent?” So we left them there. Shivananda. They carried her on Both of us stayed there for three their shoulders. Then Maharaj gave days and three nights. the order that nobody When we left Holy Moth- should bow down before er, she stood by the door Mother at that time. But and kissed us. And as far we saw Khoka Maharaj, as she could see, she kept Swami Subodhananda. looking at us. This was the He just rolled on the custom she had with ev- ground before her. Maha- erybody that used to go to raj said, “Who is that, who her. These were wonder- is that?” Of course, Khoka ful times. We did not have Swami Maharaj in the meantime any teaching or anything; Prabhavananda disappeared. So Mother she did not teach us any- (1893-1976) was carried by these four thing. Just to see her and swamis upstairs to the to touch her feet was enough. shrine room. I believe she was wor- shiped at that time by these disciples. While we were there, she initi- One thing I know, that while she ated one young man. As we came was living, she was worshiped by back, we saw he was very sick and hundreds and thousands of people was dying. And at the moment of as a living Goddess. death, he sat straight up and chant- ed the mantra that Holy Mother While she was living on earth, gave to him. So it was a wonderful I saw her only once more, when death from that standpoint.6 I became a monk and three of us [Prajnan Maharaj and Satyen At Belur Math (Swami Atmabodhananda)] were going to Mayavati. Maharaj [Swami When we were students in Brahmananda] said to us, “Go and Calcutta, they gave word to us that take the blessings of Holy Mother.” Mother will be coming to the Belur So we went. At that time she did Math and they needed volunteers. not have a veil, and of course she So many of our college boys went kissed us as usual. Then she offered there. We stood in rows at the Belur us each one flower. I do not know Math. It was not the present big what the others did but when the monastery, so there was very little flower dried up, I threw it away. room there. Holy Mother was carried in a palanquin up to the gate, and Other People’s Experiences then they had a chair prepared for of Holy Mother her. There were four disciples of Sri Ramakrishna: Maharaj (Swami Brah- A funny incident comes to my mananda), Swami Saradananda, mind. There was a Brahmin and fall 2009 21 american vedantist he came to show his respects to er sent another fruit. As he received Holy Mother. She used to appear that fruit he began to dance in joy in Calcutta and would cover herself saying, “At long last Mother gave completely. She was seated and you me liberation.” You see, three fruits could see only her feet. This old – dharma, artha, kama. Dharma is man sat down at her feet and began merit, artha is fortune, and kama is to meditate, and to practice breath- what you desire. But moksha, the ing exercises and all kinds of things fourth fruit, is liberation. So when that a person does in ritualistic wor- Mother gave him three fruits he ship before an image. Now you see, held them and would not move it was a hot day and Holy Mother until she sent another fruit. was perspiring with her veil, all Now I will tell you how Swami- covered up. Then one attendant of ji, Maharaj, and Swami Yogananda, Holy Mother, Golap Ma, came and who was her attendant, would dragged him out and said to him, touch her feet. Swamiji would dip “What is this? Do you think this is himself in the Ganges six or seven a clay image that you have to bring times. He thought he was not pure life into her?”7 enough to touch her feet. And then There is another very interest- only he would go and touch her ing story. I do not know if these sto- feet. But you see we didn’t know. ries are published, I have no idea. We went under any condition. It occurred in the Udbodhan Office But Maharaj would go just like a while Holy Mother was there. You little boy who had done something see, downstairs was the Udbodhan wrong and was afraid to approach Office, and upstairs was the place his mother. So he would compose for Holy Mother. There was a bed- himself first by saying, “Hello stead and on the other side of the Radhu, how are you?” Then he bedstead there was a shrine. She would bow down to her and try to stayed in the shrine during that go away. And the Mother would time. There was one holy man who say, “Rakhal, sit down.” On other came, who did not belong to our occasions, Swami Brahmananda Order. He prostrated before Holy would approach Holy Mother with Mother and then came and sat at spiritual emotion and fervor and the Udbodhan Office downstairs. his whole body would be shaking. Mother sent three fruits to this holy That is, he would be in ecstatic man, but he kept silent. They said, consciousness whenever he would “Go away now. Go away now,” but approach to touch the feet of Holy he would not listen to anybody. Mother. Swami Yogananda who He sat straight there and would was her attendant, would not touch not move. her feet. Where she would stand, About an hour later Holy Moth- there he would take the dust after american vedantist 22 fall 2009 she left.8 Of course, all this hap- fruits for Mother. When a woman pened after Thakur passed away.9 of the household was offering him Perhaps you know the story food, she was almost throwing the how, when Thakur passed away foodstuff at him. Holy Mother was Mother wept, saying, “O Mother, shocked. She said, “What is this? why did you leave me alone?” He is as much my child as Sarat,” What a relationship they had! She Swami Saradananda. Then she called him “Mother” and he called herself served him food. her “Mother.” And then she was In this connection there is a going to take the dress of a widow. very interesting story that I remem- In a vision Thakur said to her, “I ber. There was a drunken man, and am not dead, just this room and Swami Saradananda never allowed that room separate us, that is all.” him to go and see Holy Mother, She had to live in a village where because he did not know how he she wore a white cloth with a red would behave. He remained drunk border. You see, widows are not al- almost all of the time. At twelve lowed to use a red border. Also, a o’clock midnight, he would come widow is not supposed to have any and roll on the ground near the vermilion here on her forehead. But Udbodhan where Holy Mother I learned she used to put vermilion lived upstairs and sing a song to in another place so it would not be this effect: noticeable, because she knew he “Cherish my precious Mother was not dead. Shyama tenderly within, O mind. She made no difference be- May you and I alone behold Her, tween sinner or saint. While Thakur letting no one else intrude.” And was living, he asked three follow- then he would add the line, “Let ers of his to take initiation from not the rascal Sarat intrude.” As he Holy Mother. But later after the would sing that song, Holy Mother passing away of Sri Ramakrishna, suddenly would open the door and she initiated anybody who asked. come out and bless him. Holy Mother made this remark, Holy Mother disobeyed Sri “Thakur selected his disciples, but Ramakrishna at one time. There he is sending me them like ants in was a woman of ill character, and rows,” and she initiated everyone she wanted to offer food to Sri Ra- that came to her. makrishna. So she carried the food She looked equally upon all. to him and Holy Mother followed There was a Muslim robber [Am- her. Then Sri Ramakrishna could jad], what we call a “dacoit.” He not touch that food. Holy Mother had great respect and reverence said, “No, you have to take that for Holy Mother and his whole food. Whoever calls me ‘Mother,’ life changed. He used to bring he is my son or she is my daughter. fall 2009 23 american vedantist You have to eat that.” And he had she said, “No, I am Mother Kali.” to. She saw no sinner, no saint. Of Then he carried it. course, this woman was completely 10 Another time Shibuda came transformed. and wanted to stay there for three Swami Vivekananda used to nights in Jayrambati. Mother said, say about her that Holy Mother “How is that, what about the wor- lived in samadhi all the time. At ship of the deities?” He said, “I have the same time she would be active, finished the worship for three days doing the household duties, talking and three nights.” “That won’t do, and appearing in a normal state. you have to offer worship everyday. It was phenomenal. I have heard Go back.” “All right auntie, but tell Swami Turiyananda say, “Mother me who you are.” Then again she never comes down from her throat said, “I am Mother Kali.” So he center. We have difficulty to bring chanted some verses bowing down our mind to that center, and Holy to Mother. Mother finds it difficult to come down from the highest center to Swami Ramakrishnananda this center and forcibly keep her took her to South India. There was a mind there.” woman who I believe was a disciple of Maharaj. This woman did not Just think of that, a man of God know any language but Tamil, and is speaking. In other words, she Holy Mother only Bengali. But they lived in bhava samadhi or samadhi would talk together for an hour or all of the time and at the same time so and perfectly understand each carried on the work. See the power 11 other. This happened when Holy of Mother. Mother came to visit the Ramak- There was the nephew of Sri rishna Monastery in Bangalore. I Ramakrishna, Shibuda [Shibu, heard this from a famous swami Shivaram]. I met him, both Ramlal who was present on the occasion. and Shibuda the younger brother.12 He was very much devoted to Holy She was taken out for a ride and Mother. At one time Holy Mother when she came back, there were was going from Jayrambati to about a thousand people gathered Kamarpukar, and Shibuda was there. Mother looked at them and carrying her clothing and what said in Bengali [which meant], “I things she required. Suddenly wish I could speak your language.” Shibuda turned toward her and When this was interpreted to the said, “Auntie tell me who you are.” audience they said, “No, Mother, “O Shibuda, what are you saying? we do not want to hear you speak, I am your auntie.” “Well, if you are we just want your darshan.” Holy my auntie only, then here is your Mother meditated on a rock there bag. You carry it yourself.” Then in Bangalore, and today they have american vedantist 24 fall 2009 a little shrine there with the picture pointing to the food. So Mother of Mother.13 gave it to him. After three days she How she received the Western passed away. That made Swami disciples of Swamiji is something. Saradananda feel very bad. When Swamiji went back from During the period of her ma- this country [America], he took hasamadhi when she was passing some women disciples—Nivedita, away, Maharaj [Swami Brahman- Tantine and Mrs. Ole Bull. They anda] did not come. He was at were introduced to Holy Mother Bhubaneswar. Swami Saradananda who was seated near them on the was asked, “Why is it that all of floor. They were given sweets on a you disciples are present and only plate, and of course, there was no Maharaj is not present?” Swami talk because Mother did not know Saradananda said, “Maharaj is not their language. Swamiji was stand- like us.” You see, Maharaj had the ing and these disciples were taking power to stay wherever he was and their food. Suddenly, Holy Mother yet come [in subtle form] and visit stooped down and took one of the anyone. So he visited her. Mother sweets. Mother said, “Why should knew. Swami Saradananda also I not eat from the same plate with knew and that’s why he said, “He my own daughters?” That even is not like one of us.” thrilled Swamiji because he knew At exactly the time of her death that she had accepted his Western 14 Maharaj told Swami Nirvanan- disciples. anda, “Mother just left her body.” During her mahasamadhi all The telegram came exactly at that of Thakur’s disciples were present hour. At that time Holy Mother’s there. Her disciples were not al- beauty came out. While living, that lowed to come at that time, except beauty was not there, because peo- her attendant. Three days before ple might look at her with impure she passed away, she was eating eyes and that would harm them. So puffed rice mixed with mustard oil her real beauty came out when she and green onions and green chil- passed away.15 ies. That is the favorite food of our Now Swami Saradananda felt women in that district. very bad that he took away the She was very sick, and she plate of food from Holy Mother. was eating that. So Golap Ma went When Maharaj came to Calcutta, and told Swami Saradananda, and Swami Saradananda told that story he came and bowed down to her. and said, “Maharaj, you have to eat She said, “My son, what can I do this food and let her eat through for you?” and she was hiding the your mouth.” Then he prepared food like a little girl. Then Swami that same thing, and Maharaj in an Saradananda said, “I want that,” ecstatic mood took that food. fall 2009 25 american vedantist [Swami Prabhavananda then could not touch money.17 But Holy recited some of Holy Mother’s Mother, whenever any money teachings and read a letter over would come to her, would touch six hundred words in length, from it to her forehead, because that is Swami Premananda to Surendra Mother Lakshmi and that is how about the glories of Holy Moth- we are fed. er.16] The 2nd part of this article I should tell you in this con- will appear in our next nection because they are taking edition (Winter 2010). the collection, Sri Ramakrishna

Endnotes for Part 1 1956), p. 2; (Dec. 9, 1962), p. 4; (Oct. 1 12, 1975), p. 3. This article with a few changes 7 formerly appeared in the Bulletin of the (Sept. 16, 1973), cassette; (Dec. 9, Ramakrishna Mission Institute of Culture 1962), p. 2. (Dec. 2007), pp. 532-42. Swami Prab- 8 Traditionally, to show reverence, havananda’s use of words in public devotees will touch a holy person’s speaking was more informal than his feet with their hands, then place their writing style. About 11% of the events hands on their own head or heart. described in this article (primarily in This is called “taking the dust of the early part) are found using differ- the feet.” ent wording in Swami Prabhavana- 9 (Sept. 16, 1973), cassette; (Dec. 16, nda, “My Memories of Holy Mother,” 1951), p. 4. Prabuddha Bharata (March 1969), pp. 10 90-92; Swami Prabhavananda, “The (Sept. 16, 1973), cassette; (Dec. 15, Holy Mother as a Disciple Saw Her,” 1957), p. 5. in Sarada Devi The Great Wonder (New 11 (Sept. 16, 1973), cassette; (Jan. 4, Delhi: Ramakrishna Mission, 1984), 1959), p. 4; (Dec. 4, 1960), p. 4. pp. 158-60. 12 Shibuda or Shibu [Shivaram] was 2 In 1929, Swami Prabhavananda the younger brother of Ramlal (1858- founded the Vedanta Society of South- 1933) and the son of Ramakrishna’s ern California, which includes two elder brother Rameswar. monasteries and two convents in 13 (Sept. 16, 1973), cassette; (Dec. 11, different locations. 3 1960), p. 1; (Oct. 7, 1973), p. 9. (Sept. 16, 1973), cassette; (Dec. 31, 14 1961), p. 1. Typed copies of all of these (Sept. 16, 1973), cassette; (Dec. 16, lectures were loaned to me through 1951), p. 2; (Jan. 7, 1962), p. 4. the courtesy of Joanne Euler, cura- 15 (Sept. 16, 1973), cassette; (Sept. 21, tor of the Vedanta Archives, Vedanta 1975), p. 12; (Oct. 12, 1975), p. 9. Society of Southern California. 16 The letter is found in Swami Prab- 4 (Sept. 16, 1973), cassette; (Dec. 11, havananda, Swami Premananda Teach- 1960), p. 4. ings and Reminiscences (Hollywood: 5 (Sept. 16, 1973), cassette; (Oct. 7, Vedanta Press, 1968), pp. 155-57. 1973), p. 3. 17 A financial offering is usually given 6 (Sept. 16, 1973), cassette; (Jan. 8, after a Sunday lecture. american vedantist 26 fall 2009 READER’S FORUM RESPONSE to Question in the Special Edition

Question: Why do you think Holy much has been achieved yet, for Mother Sri Sarada Devi has become this is just the beginning....There increasingly prominent and popu- is remarkable activation among women in the spheres of spiritual lar? What does she mean to you? pursuits, politics, science, the arts, Response by Stafford Smith literature, etc. And more is to come. An increasing popular interest This is the play of Divine Power, in Holy Mother verifies the histori- the mysterious significance of cal progression foreseen a century which is beyond the conception of ago by Swamis Vivekananda and ordinary mortals.” Shivananda. Swamiji wrote that Taking these predictive state- “people will not understand her ments at face value, what do they now, but they will gradually... imply? First, with the advent of There will be no salvation of the Holy Mother there was a subtle world without the Divine Power.... shift in the world dynamic away Mother has been born to revive from the masculine pole and to- this wonderful Shakti...Without ward the feminine. Second, in its the grace of Shakti nothing will be initial stages this shift has occurred accomplished...What do I find in beneath the surface of conscious America and Europe? The worship awareness and has not depended in of Shakti, the worship of Power. any major way upon public recogni- Yet they worship Her ignorantly, tion of Holy Mother’s significance. through sense gratification. Imag- But, third, with the momentum of ine then what a lot of good they time the force of Holy Mother’s will achieve when they worship advent will increasingly manifest Her with purity, looking on Her as within public awareness. their Mother!” A century later it appears that To this Mahapurush Maharaj in the West we are just starting to added: “Primordial Energy had move into the third stage outlined incarnated Herself as Mother in above: Sri Sarada Devi is now order to awaken the women of the beginning to be known and ap- world. Her advent was followed preciated beyond the small circle by an unprecedented awakening of serious Vedanta devotees. And of the women of the world. They while this should produce elation are now resolved to build up their among Vedanta enthusiasts, in the lives in all-round gracefulness and short term it may also generate dis- to advance in all directions. Not comfort. This is because worship fall 2009 27 american vedantist of Holy Mother could suddenly toward an aggressive narcissism break out of the familiar forms and that characterized elements of early organizational boundaries to which feminism. we have all become accustomed. The other side of the coin is We may be forced to recognize that as Sarada Devi becomes a more that Holy Mother is no longer the public entity there will be efforts exclusive possession of the Vedanta to reshape her image into forms societies but, indeed, belongs to compatible with contemporary everyone equally. popular values. To some degree A variation on this theme is this is already beginning to occur. already being experienced as an One now occasionally encounters emerging interest, especially among paintings and drawings that depict women devotees, in studying and Holy Mother as a more convention- worshiping Holy Mother within ally glamorous individual, and the settings operated and directed by incidents of her life are combed me- female monastics. Over time this ticulously for hidden expressions of may result in a more equal insti- a god-like power more in keeping tutional balance between Vedanta with our normal expectations. The programs run by monks and and profound and unwavering humility those run by nuns. This should of Sri Sarada Devi is so completely be welcomed as a natural expres- at odds with the ingrained egoistic sion of the feminine awakening structure of modern society that so eloquently described above by it seems beyond the capacity of Mahapurush Maharaj. The totality many minds to even imagine its of Vedanta energy will be increased, possibility. not merely shifted from one place Finally, on the grandest scale to another. one must consider that perhaps Sri On a broader level the emer- Sarada Devi incarnated not just for gence of Holy Mother to greater the redemption of individual souls prominence within the general cul- but for the salvation of the planet tural awareness should eventually itself. As every critical parameter impact the direction of feminism of our biosphere approaches either itself. During the initial phase, exhaustion or a state of irreversible when Holy Mother remained a degradation, the physical survival hidden force, the specific content of humanity itself increasingly will of feminist thought was free to come under siege. The impending wander in every direction. Now as choice is between passively accept- Sri Sarada Devi’s message of purity, ing a status quo that leads inexora- unselfishness and nurturing service bly to catastrophic environmental becomes more widely known, it collapse or imposing dictatorial should moderate those tendencies levels of institutional control in a american vedantist 28 fall 2009 last desperate attempt to engineer a compassionate nurturing of life. avoidance of a global calamity. This Perhaps an earthly incarnation of unhappy dilemma can be escaped the Divine Mother of the Universe only if there is a fundamental is truly the only force powerful restructuring of internal human enough to awaken us from our values to a higher level of integra- fearful and self-absorbed collec- tion, away from a selfish, heedless tive stupor and divert us from a and often immoral exploitation of cataclysmic course onto a life- people and resources and toward sustaining path.

THE IMMORTAL EYES OF SRI RAMAKRISHNA

Sheila Lalwani Payne It beckons, it calls, They keep an eternal watch over urging one to let go of the mournful cries of desolate souls, solitary moanings and maddened images, a heavened breath of hope lifting to let that fever bordering the hearts of those forlorned by on despair turn into Time’s random cruelty. As if rising burning prayer for faith– from the depths of a bottomless ocean, faith to live in freedom: the steadied gaze empowers freedom from the cares of the world, the weak and the lost freedom from the prison of the past, with a strength unknown–to counter the fears of the future, freedom to be. the leeching meanness Who has not felt it? of a pitiless world, Who has not longed for it? to counter the bared fangs That changeless something of a predatory, amoral age. haunts those Sometimes they sing, who thirst for more, for that which is sometimes they dance but a distant memory spring-borne with impish laughter. of something once known. Here a joyous smile, Those eyes, those half-lidded eyes, there a quickened dart they beckon, that grasps the inner longings they call–in whispers soft of a doubting heart as dew-dropped petals– and answers with the gentled love they call, urging one to let go and melt into the liquid dark, of a mother nurturing her only child. into that soundless, spaceless Yet there is something changeless moment that knows no time. in the liquid dark The immortal eyes of of those half-lidded eyes. Bhagvan Sri Ramakrishna fall 2009 29 american vedantist MEDIA REVIEWS

Scholar Reading a Book Painting by Jan Zaremba www.janzaremba.com/sumi-e

Girish Chandra Ghosh: from the Bengali of texts to which A Bohemian Devotee non-Bengali readers, whether in the West, in India or elsewhere, of Sri Ramakrishna would not otherwise have had ac- by Swami Chetanananda cess. Here now is a fascinating and Biographical introduction by definitive biography of the great Christopher Isherwood Bengali playwright Girish Chandra Ghosh, along with summaries of his Vedanta Society of St. Louis plays and many texts concerning 495 pages (with index) him that were hitherto unavailable Hardback $29.95 2009 to readers in English. There are a Over the years Swami Chet- number of scenes in The Gospel of anananda has put devotees of Ramakrishna where Girish Ghosh Ramakrishna and all those inter- is one of the interlocutors, and ested in Vedanta greatly in his Swami Chetanananda has rightly debt, through his many translations translated these familiar texts as american vedantist 30 fall 2009 his biographical narrative proceeds. spiritual greatness, but nevertheless But most of what the book contains that is what happened, thanks to will be new to most readers, as it is his devotion to Sri Ramakrishna. based on texts either untranslated His radical spiritual transformation or not readily available. Further- must have especially impressed more, readers interested in Vedanta those who knew him in his earlier will join with others interested pri- years. Thanks to Swami Chetanan- marily in theater, anda’s biography, because Girish one can finally Ghosh was the appreciate fully founder of mod- what an amazing ern Bengali theater character he was. as well as one of The synopses the most notable of many of his of Ramakrishna’s plays give a won- householder dis- derful picture of ciples—a man of the Shakespearean both great spiri- breadth and depth tual capacities and of his imaginative great creative en- flights. But it was ergies. his plays on reli- There has nev- gious themes that er been in this re- drew the atten- spect anyone quite tion of the para- like him, although mahamsa of Dak- Christopher Ish- shineshwar, who erwood, whose “biographical attended five of them between late introduction” (a lecture he gave at 1884 and the spring of 1885. On the Santa Barbara temple in 1975) at least two occasions he entered opens the book, understandably felt samadhi while watching the drama a great affinity with him. unfold on stage. Thus, as Chetanan- After Ramakrishna’s death anda writes, “by bringing Ramak- Girish’s dramatic activity contin- rishna to his plays, Girish made ued, his creative genius being in no him the patron saint of the Bengali way deflected by his few years spent stage.” He then adds intriguingly in what for many onlookers seemed that “through his plays, Girish car- like a uniquely problematic and in ried Ramakrishna’s message to the all events unusual relationship with red-light districts of Calcutta.” (162) the Master. His creative frenzies, What does that mean? drunken fits and Bohemian ways In Calcutta in the late nine- did not seem to predestine him for teenth century, actresses were fall 2009 31 american vedantist frequently the mistresses of wealthy itself a remarkable statement, but men and theater enthusiasts, and the author goes on to explain it: their mothers were often common Girish wrote roughly ninety prostitutes. The profession of acting plays, some before meeting Rama- was considered to be completely krishna, but most of them after- unsuitable for a respectable wom- wards. It is wonderful to see how an. So Ramakrishna’s friendly and he incorporated Ramakrishna’s ideas compassionate attitude towards into his plays—the ideal of religious the actresses of Girish’s company harmony, as well as his spiritual teach- shocked many of his Indo-Victorian ings on faith, devotion, renunciation, contemporaries, and “for many self-surrender—sometimes even his years he and his disciples had to very words. But more important, face opposition and criticism from Girish showed how a real guru rescues prominent citizens and from soci- his disciples from temptation and sin ety in general.” (163) Chetananda and transforms their lives. (226) cites some wonderful rejoinders from Vivekananda in his maturity, His play Vilwamangal Thakur, who for all his wonderful spiritual staged just a few months before qualities had been in his youth a bit Ramakrishna’s death, is considered of a prig: “at twenty years of age,” to be one of his best; the relatively Chetanananda quotes him in a let- short time he spent with his master ter, “I was the most unsympathetic, from September 1884 onwards had uncompromising fanatic; I would already marked both his spiritual not walk on the footpath on the life and his dramatic imagination. theatre side of the streets in Cal- Chetanananda gives a long synop- cutta.” (167) The actress Binodini sis of the play with quotations that was one of those “fallen women” makes clear what a magnificently whose spirituality was awakened imaginative author Girish was. by Ramakrishna’s kind attention, (No wonder Girish felt an affinity and her story (along with those of with the emotionally multifaceted two others like her) is the subject of and compassionate genius of Victor one of the most fascinating chapters Hugo, about whom he said, that in the book. It is, as Chetanananda he “was endowed equally with makes clear, Jesus Christ and Mary a tremendous imagination and a Magdalen all over again. talent for creating characters and stories.” 406) And Chetanananda The next chapter is strikingly adds that after Girish lost his wife, original, as it deals with Ramak- two daughters and a young son rishna’s influence on Girish’s later only a few years after his master’s plays. Chetanananda quotes Girish death: as having said, that “I learned how to write drama and how to act from The intensity with which his gi- Sri Ramakrishna.” (225) This is in gantic heart had felt grief, joy, despair, american vedantist 32 fall 2009 and hope made it possible for him to portray the characters in his dramas THAT ONE, vividly. He used to say that the poet THAT ENERGY and the playwright could imbue their Elva Linnea Nelson writings with life and feeling only if they themselves had firsthand experience of She, all facets of life. He once said, “Who can majestic, radiant criticize the portrayal of characters in my plays? I have studied the lives of all whose glance turns the world types of people, from the prostitute to the from the microscopic paramahamsa [illumined soul].” (338) to the endless The rest of the book gives the infinite, records of conversations between that one, Ramakrishna and Girish, and an account of the relationship of Girish in whom there is with Vivekananda (he was the only no beginning one who could stand up and argue and no end— vehemently with Swamiji), with the other disciples, and with Holy she, the Mother, from whom he once asked immutable energy, for sannyasa (the right to become in a timeless moment a monk), but “the Mother did not caresses us all give her consent and suggested instead that he continue his literary with her silent wishes and acting careers.” (361) and lulls us The book concludes with vari- into joy— ous interviews and reminiscences. within me everything So Girish Chandra Ghosh: A Bohe- mian Devotee of Sri Ramakrishna is becomes a smile. not only the definitive biography of one of the most unusual com- Readers: Please send us reviews binations the world has ever seen of books and other media that of vital spirits, spiritual greatness you find interesing — or pub- and artistic genius, but also a most lications, films, etc., on which convenient compendium of materi- you think your fellow readers als the reader can browse through, shouldn’t waste their time and while reflecting on his wonderfully money. While we can’t promise multifaceted personality. There are to print every submission, we also a number of excellent photo- look forward to your participa- graphs, and a useful index. tion. — The Editors —Steven F. Walker fall 2009 33 american vedantist Days on Earth: A cludes historical information about Vivekananda, thereby making the Musical Trilogy on recording accessible to listeners the Life of Swami outside Vedanta circles, as well. Vivekananda The universal themes that in- form the libretto are paralleled by Music by John Schlenck, a synthesis of Western classical and libretto by Erik Johns world music styles into a unified musical language. The composition Vedantic Arts Recordings opens with the theme of a mother’s 2 compact discs longing for a child using a mostly $29.95 2009 five-note pentatonic scale common Esther Warkov to many countries. When this scale is heard above the Indian tambura Days on Earth affords a unique drone (representing the underly- opportunity to contemplate the life ing Divine Self), the boundaries of and mission of Swami Vivekananda musical styles begin to dissolve. in an engaging musical setting. We then hear an Indian raga scale Composer John Schlenck, director that is also heard in the Near East. of music for the Vedanta Society As the two musical styles blend of New York, tells the story of into a larger universal language we Vivekananda with narrators, tenor recall Vivekananda’s message to soloist, chorus, and small instru- transcend our individual/national mental ensemble. The libretto, boundaries. which draws on The Life of Swami In other words, Schlenck’s Vivekananda (by Eastern and West- synthesis of different musical styles ern disciples), was created by Erik into one unified language exempli- Johns (1927-2001). Johns, known fies Vivekananda’s teaching. Next, for his collaboration with composer the chorus joyously proclaims Na- Aaron Copland, also hosted the ren’s (Vivekananda’s) birth amidst Vedanta Society of New York’s a great Hindu festival. Exciting Fourth of July Vivekananda Fes- instrumental music allows us to vi- tival for 40 years. Days on Earth sualize how “it seemed as through grew out of the wish to provide a the celebrations of millions of men musical program for this annual and women greeted the birth of festival while giving expression Bhuvaneshwari’s child.” to the collaborators’ devotion to Vivekananda. The composition In “Days of Childhood,” we also continues Schlenck’s ongoing learn of Vivekananda’s many abili- commitment to creating music ac- ties and the nascent spiritual in- cessible to Western Vedantists. The clinations that would bring him CDs’ accompanying booklet in- to Sri Ramakrishna. Because the american vedantist 34 fall 2009 story of Vivekananda’s childhood is so vividly depicted, this move- ment is an especially engaging introduction to his life, even for chil- dren. The young Vive- kananda’s naughtiness is delightfully narrated to the accompaniment of Mediterranean/Bal- kan-like dance music. In “Days of Youth” we learn that “slowly desire of the spirit be- came strong until at last it held mastery over him.” Then, when Ramakrishna is introduced, tion and self sacrifice. This new mo- the work takes on a completely dif- tif contains within it the weeping ferent character. In Schlenck’s own theme, representing the pathos of words, “The music representing self-sacrifice. Before a sacred fire, Ramakrishna is atonal, suggesting the young disciples take the vow that he is beyond all reference.” of renunciation.” In an exalted moment we dis- In “Days of Manhood” we find cover that Naren “had reached the out how Narendra “was consumed with the desire to be absorbed in the culmination of his quest,” i.e. real- highest bliss, to hide himself away ization of the Self. Soon the mood and live in great austerity. But in his becomes intimate; Ramakrishna deepest meditation he saw another transmits his power to Naren and life awaiting him, a life intense enters “a bliss from which he never with activity and self-immolation.” returned to earthly consciousness.” Remembering how Ramakrishna Ramakrishna’s greatness is pro- proclaimed, “An empty stomach is claimed and we hear an excerpt no good for religion,” Vivekananda from the vesper hymn composed determined to attend the Parlia- by Vivekananda, “Khandana Bhava ment of Religions in America and Bandhana.” to regenerate his countrymen while Then, Schlenck tells us, “Nar- awakening the West. The chorus endra inspires his brother disciples proclaims: “With the powers of his with the story of Christ’s renuncia- mind and soul he spread the ideals fall 2009 35 american vedantist of his race. He carried the message of Swami Vivekananda. of the spirit wherever he was called, This dramatic depiction of speaking words that stirred the Vivekananda’s life on earth de- minds and fed the soul of men. . . serves to be widely heard and Inspiring vast crowds with impas- shared: in Vedanta centers, at events sioned eloquence, or whispering celebrating Vivekananda, in study intimate instructions to disciples, groups, youth classes, individually, he was a brilliant fire.” and with friends. In the words of Days on Earth closes with Vive- a senior monk of the Ramakrishna kananda’s admonition to “Arise, order, “We want God vision, not awake and stop not till the goal is television.” reached.” “The final music cele- For those who are accustomed brates the Divine Power that comes to television, movies, novels as again and again for the good of the entertainment, why not turn to world,” followed by “the serene Vivekananda and Days on Earth for melody of the Khandana hymn as an experience that is fresh, uplift- the chorus intones ‘Hari Om Tat ing, compelling, and enduring?

Sat,’” Schlenck explains. This 2 CD box can be purchased The tambura, symbol of the online from amazon.com, or from abiding Divine Self, is heard with cdbaby.net. Orders can also be an ascending violin melody; to- placed by mail to Vedanta West gether, they draw us to spiritual Communications, PO Box 237041, heights. We are uplifted, inspired, New York, NY 10023. Inquiries can and so much the better for partici- be sent to VedWestCom@gmail. pating in this vivid contemplation com, or call 212.877.4730.

ADVERTISEMENT Visit us at HolyMotherMission.org Holy Mother Mission is a service organization of the Ramakrishna Monastery in Trabuco Canyon, California, a branch of the Vedanta Society of Southern California. Our main objective is to serve the needy, in whatever way possible. The exclusive purpose of Holy Mother Mission is to generate the income needed for our service projects. We offer: An Online Bookstore • Organic Vegetables at our Monastery store (coming soon) • An on-demand Book Publishing Service american vedantist 36 fall 2009 Let Kali Dance – a free translation and interpretation of Swami Vivekananda’s poem “And Let Shyama Dance There” by Peter Shneidre (Hiranyagarbha)

Blossoms uncork their maddening perfume, and a world of bees buzzes and swarms. The silvery moon is a gorgeous smile tonight, one of many sent down to find homes on earth. A fragrant breeze that comes up from the south whispers of all the sandalwood it found along the way – but it’s starting to brush against our memories, too; it unfolds them easily, like old letters murmuring of rivers and streams, rippling lakes, and those beetles that live – as we would like to live – on honey only, flying over lotuses waving gently as a current quickens, a river of music the mountain caves have always had an answer for; warblers, made of song, hide in the leaves to pour their hearts out in sweet nothings; the rising hope of day, the sun, moved its brush so tenderly across the earth only this morning, releasing a river of color through nature, like a museum bursting and a heart, too, overflowed its banks. But when thunder shouts and clouds collide, an elemental war will split the earth and sky; darkness hints at other darkness to come, and a wind behind the world begins to roar.

fall 2009 37 american vedantist In shots of brightness, bolts of lightning flash like arrows pointing suddenly at death; monstrous waves argue with thunder, foaming, shoving their way up mountains, forcing themselves on earth who screams, loses her balance, falls back, sinks to her knees and cries softly; falling through, huge mountains become dust but a pretty little house on a lake of blue is still standing, surrounded by a cluster of water lilies; ripe grapes bleed for us, whispering their tale of passion. And as the song of the harp flows through us its sweet melody, taking its time, harmonizes our desires. O, the emotions that come to live in us! Warm shudders of love, and just as warm the tears that’ll soon come down! Youth’s red lips under two blue oceans of feeling – and below, two hands eager to open love’s cage where they think the heart, like a quiet little bird, is imprisoned. But marching music begins anew, trumpets blare, earth shakes beneath an army’s heavy weight; the roar of cannon, dark rattle of guns, masses of smoke, the appalled ground where the dead fall; pounding artillery spewing hell’s fire in a thousand directions; shells bursting to explode in the softest bodies; elephants, men, horses exploding together, hurtling through space;

american vedantist 38 fall 2009 earth quakes with this hideous dance of a million heroes on a million horses charging and capturing flags, pausing only to blink at the smoke and a shower of mortar and bullets raining to see if a flag is still there; …it is! Right over there, reliable old signs of victory and heroism as warm blood drips down the flagpole; even the rifles are drunk on it. Look! The leader stumbles, but the flag moves on – any shoulder’s just as good; who is left to care? Underneath is a soft carpet of the dead. The flesh wants its pleasure, the senses to sing, the mind aches for laughter but the senses take wing. As you try to feel your way to a world beyond sorrow tell me if you’d trade moonlight for the fatal gaze of noon. I didn’t think so; even the fool with a heart hot as the sun wants, at night, to come undone under a gentle moon; so by all means, let’s enjoy our lives. Where’s the fool who hugs his sorrow? Put misery in his jolly cup, poison his cocktail; he sucks the venom so his hope can live! Oh, what a wretch. But everyone shrinks from the terrible. No one wants a goddess to resemble death too closely, fall 2009 39 american vedantist dancing in the cremation ground with a horrid sword reeking of blood; when they think she isn’t looking they’ll carefully lift it from her hand to make room for a guitar! But O Shyama, Dark One, O Kali, destroyer of all, you alone are true; sweet little Krishna is but a shadow of your reflection. Terrible mother, carve the truth out of us, poke out the illusions; come, sever our dream of happiness and strip off our fondness for the flesh. Oh sure, they’re willing to drape skulls on you in their imagination – but then they get cold feet, shrinking back to call you “All Merciful!” They hear you laughing at their time of need, they just don’t believe their ears. Even your nakedness scares them. For you wear nothing – a fabric of your own design – and this is too much for them. And after all this, they can still say It is only demons, not us, that the Mother kills. Right. They pretend to want you, but they knock and run away. You are death! Lovingly, tenderly, without bias, with each of your children you share the plague and disease – cups filled by your own hand, lovingly, to the brim, with venom. Idiots! You are neglecting your own mother, your own terrible one.

american vedantist 40 fall 2009 You’re tempting misery by hoping for happiness; you wrap yourselves in a shawl of worship and devotion, and all the while your mind fills up with dreams of coming out ahead. You hang back far enough for the blood from a baby goat’s head not to splash on you and your tender heart, which is aching at the very idea, am I right? You cowards! Compassionate? Who are you to be compassionate! (This is an odd situation, but where is the man or woman I could whisper this to? No one is willing to look directly at the truth!) Free yourself from temptation – the liquor of love, the drug of sex. Break your sweet harps! From this moment on, roar like oceans. Drink tears, promise your lives away, let the body fall where it may. Wake up, you are a hero! Blink your dreams away, death is right in front of you anyway; is fear going to help you now? Of course, it hurts to become yourself. Birth hurts, death hurts. But this struggle is God, whose temple is the cremation ground. Constant struggle – that is your offering, what is sacred, what is God’s. Constant defeat doesn’t mean anything. Light your little name and its hopes on fire, make of your heart a cremation ground, and let Mother dance there.

fall 2009 41 american vedantist Holy Mother Mission: An Initiative to Serve the Needy

Shankara (Gary Kemper) hope can be sustained by our own efforts and the help of our devotees Monks and devotees of the and friends. Later, things will natu- Ramakrishna Monastery in Trabuco rally evolve if Mother wants it and by Canyon, California, recently started a Her guidance.” service program called Holy Mother Holy Mother Mission’s print- Mission (HMM). They believe that ing press operations, online store, now, more urgently than during the and Trabuco Monastery store — monastery’s past, those who are poor where they will soon sell their own and often hungry should be served. homegrown organic vegetables In India, the Ramakrishna Mis- — serve the exclusive purpose of sion has been doing social and relief work for over 100 years. Yet, when the first disciples of Rama- krishna came to the West, they understood that this kind of service was not the primary need here. A century later the situation is changing rap- idly. Eastern countries are more prosperous while America is facing greater economic hardship. An HMM spokesman said, “We feel the financing their project. pain many around us are experienc- “We are very glad to have con- ing and think the time is right for solidated these activities under Holy direct service.” Mother Mission,” a Trabuco monk HMM plans to expand its service said. “It is a great joy to all who serve activities. “For now we’ve started in a with us that they are working for the simple way,” said a devotee who lives benefit of Holy Mother Mission and at the monastery. “We offer sandwich its goal of serving the needy.” bags, which include fruits and sweets, “If you’d like to help us in this and bottled water to the needy, five effort, you are more than welcome,” days a week.” he said. Contributions can be made “We strive to be regular rather on the Mission’s website, www. then doing big things too early,” an holymothermission.org or you can HMM organizer said. “We have a email them for more information at steady routine going, one that we [email protected]. american vedantist 42 fall 2009 Mother of the Universe READER’S FORUM René Pineda (Gadadhar) Question for this Issue From the lips of a tiny babe in arms DEAR READER: Comes his first word, Please send your answer to the the sweet sound of mother. question below right away. We Ma… ma… ma-ma, want to devote at least 8 pages to him she is God of our Winter 2010 edition to the Providing him with everything responses we receive from you. — love, understanding, Our question is based on Peace and tranquility. a quotation from Sri Rama- She is the essence of spirituality. krishna about Mother: Mother’s child can do no wrong, “You may feel a thousand For the love of times that it is all (Her) magic; the Divine Mother is by far but you are still under the control The highest and deepest love. of the Divine Mother. You cannot May her divine love escape Her. You are not free. You reflect from our eyes must do what she makes you do. And into each other’s heart. A man attains Brahmajnana only when it is given to him by the Three Gems from Adyasakti, the Divine Mother. Swami Sarvagatananda Then alone does he see the whole A Devotee thing as magic; otherwise not. “As long as the slightest trace Swami Sarvagatananda said three of ego remains, one lives under things that stick in my memory: the jurisdiction of the Adysakti. “If ignorance is bliss, whole world One is under Her sway. One can- must be in blissful condition.” not go beyond Her.” “Do your best and forget the rest.” — The Gospel of Sri Ramakrishna, And a prayer from his book p. 460, in conversation with M. on Krishna Yoga, p. 88: Friday, June 20, 1884. “Let us meditate on the abiding Question: Sri Ramakrishna’s presence of the All-Loving Being, uncompromising statement seated on the throne of our heart, seems to completely set aside radiating joy, love, and peace.” any notion of free will. What is your reaction? fall 2009 43 american vedantist Contributors’ Notes JOHN SCHLENCK, a composer of music, is Associate Editor of American Vedantist and Secretary-Treasurer of Vedanta West Communications. He is a resident member and Secretary of the Vedanta Society of New York.. Email [email protected] WILLIAM PAGE retired from teaching English at Thammasat University in Bangkok. He has been connected with the Ramakrishna Vedanta Society of Massachusetts since 1960 and is a member of the Ramakrishna Vedanta Society of Thailand. Email [email protected] SISTER GAYATRIPRANA is a writer on Vivekananda Vedanta, with a background in the neurosciences. Formerly a monastic member of the Vedanta Society of Southern California, she retired to Santa Fe, NM. Email [email protected] GOPAL STAVIG, a retired statistician, epidemiologist, demographer and social researcher, has been a member of the Vedanta Society of Southern California for over 40 years. Email [email protected] STAFFORD SMITH is a semi-retired attorney who has been a member of the Vedanta Society of Western Washington in Seattle for more than 25 years. He currently chairs the Society’s board of directors and is an occa- sional contributor to Global Vedanta. Email [email protected] SHEILA LALWANI PAYNE is a poet and a writer, but considers herself above all a devotee of Ramakrishna. She comes for Arati every single day at the Vedanta Society of New York. Email [email protected] STEVEN F. WALKER has been associated with Vedanta centers in Boston and New York for more than 40 years. He teaches comparative literature at Rutgers University. Email [email protected] ESTHER WARKOV earned a Master’s degree in musicology from the University of Wales and a Ph.D in ethnomusicology from the Hebrew University of Jerusalem. In addition to published articles and reviews in academic journals and newspapers, she has reviewed over 125 music CDs. She is the compiler of reminiscences of Swami Aseshananda, due for release in early 2010. Email [email protected] PETER SHNEIDRE (deceased) was a member of the Vedanta Society of Southern California. His poems and other works appeared in Paris Review, Exquisite Corpse, L.A. Weekly and other journals. He composed what he called Folk Operas on the lives of Buddha, Jesus, Vivekananda and others, and contributed a chapter on Vedanta to “The Isherwood Century” (an anthology from University of Wisconsin Press). SHANKARA (Gary Kemper) serves as Coordinating Editor for American Vedantist. He has been a member of the Vedanta Society of Southern California for more than 30 years. Email [email protected] american vedantist 44 fall 2009 STATEMENT OF PURPOSE A NOTE TO OUR READERS American Vedantist (AV)(AV) is dedicated to developing VedantaVedanta in the West,West, es- American Vedantist (AV)(AV) is a not-for-profinot-for-profi t, quarterly journal staffedstaffed solely by pecially in the United States, and to making The Perennial Philosophy available volunteers. Vedanta West Communications Inc. publishes AV four times a year. to people who are not able to reach a Vedanta center. We are also dedicated We welcome from our readers personal essays, articles and poems related to to developing a closer community among Vedantists. spiritual life and the furtherance of Vedanta. All articles submitted must be typed We are committed to: and double-spaced. If quotations are given, be prepared to furnish sources. It • Stimulating inner growth through shared devotion to the ideals and practice is helpful to us if you accompany your typed material by a CD or fl oppy disk, of Vedanta with your text fi le in Microsoft Word or Rich Text Format. Manuscripts also may • Encouraging critical discussion among Vedantists about how inner and outer be submitted by email to [email protected], as attached fi les (preferred) growth can be achieved or as part of the e mail message. • Exploring new ways in which Vedanta can be expressed in a Western Single copy price: $5, which includes U.S. postage. Annual subscription: $16 cultural context for four issues. Make checks payable to Vedanta West Communications Inc. See • Networking through all available means of communication with Vedantists in inside front cover for mailing address. the United States and other countries, and Vedanta West Communications Inc. is tax-exempt as a New York not-for-profi t • Facilitating the establishment of grass roots Vedanta groups and social corporation under section 501(c)(3) of the IRS Code. service projects. We invite our readers to join with AV in these endeavors. Please send us articles, poems, songs, letters to the editor, ideas for action programs and other FOR YOUR CONSIDERATION suggestions for achieving our goals. We believe AV is a magazine with considerable promise; yet, Editorial Board Beatrice Bruteau • William A. Conrad • Barbara Henry in these early years, it still needs help. We send complimentary • John Schlenck • Steven F. Walker Coordinating Editor GaryGary Kemper copies to more than 50 individuals and Vedanta centers (offi cial and unoffi cial) in this country and elsewhere. Heads of Center, Address all correspondence and subscription orders to: and some Center libraries, always receive a copy. American Vedantist, Vedanta West Communications Inc. We do not want to impose the cost of these unpaid subscrip- PO Box 237041 New York, NY 10023 tions on our regular subscribers, which would result in an Email: [email protected] unnecessarily high subscription price. Therefore, we need Please make checks payable to Vedanta West Communications Inc. donations, to subsidize the free copies. We invite you to join See inside back cover for more information about AV and VWC. us in this enterprise by sending a little extra — whatever you can afford — to cover printing and mailing costs. In time, we expect Printed by Holy Mother Mission to build our circulation to the point where AV can handle these 19961 Live Oak Canyon Road, Trabuco Canyon 92678 USA added costs. Until then, please help as you are able. 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Visit our website at http://www.vedantawest.org You can download back issues of American Vedantist. american vedantist Volume 15 No. 3 • Fall 2009

Sri Sarada Devi’s house at Jayrambati (West Bengal, India), where she lived for most of her life/Alan Perry photo (2002) Used by permission

Holy Mother, Sri Sarada Devi

Vivekananda on The First Manifestation — Page 3