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Swami Vivekananda in the Year 1895 As Brahmavâdin, It Assumed the Name the Vedanta Kesari in 1914

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Swami Vivekananda in the Year 1895 As Brahmavâdin, It Assumed the Name the Vedanta Kesari in 1914 VOL. 94, No. 12 ISSN 0042-2983 A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER Started at the instance of Swami Vivekananda in the year 1895 as Brahmavâdin, it assumed the name The Vedanta Kesari in 1914. For free edition on the Web, please visit: www.sriramakrishnamath.org December 2007 Upanishads in Daily Life Vedic Prayer 445 Editorial Upanishads and We 446 Articles Peace Chant in Upanishads—Swami Sridharananda 466 Sri Ramakrishna:Upanishads Revitalised—Swami Adiswarananda 471 Sri Sarada Devi in the Light of the Upanishads—Pravrajika Atmadevaprana 476 Swami Vivekananda’s Love of Upanishads—Swami Gautamananda 482 Direct Disciples of Sri Ramakrishna:the Living Upanishads—Sudesh 494 An Overview of the Upanishads in the West—Swami Tathagatananda 500 Upanishads and the Science of Yoga—N.V.C. Swamy 506 The Story of Prajapati and Its Meaning—Swami Dayatmananda 510 So Began the Story—Prema Nandakumar 515 Upanishadic Guidelines for the Practice of Medicine—Swami Brahmeshananda 537 Upanishads and the Ideal of Service—M. Lakshmi Kumari 546 Upanishads—the Basis of All World Religions—Swami Abhiramananda 550 Modern Science and Upanishads—Jay Lakhani 555 The Bhagavad Gita: Quintessence of the Upanishads—Swami Sandarshanananda 559 Youth and the Upanishads—Swami Bodhamayananda 565 Sages of the Upanishads—Swami Satyamayananda 571 The Upanishads and the Corporate World—S K Chakraborty 577 Upanishads: the Bedrock of Indian Culture—Pramod Kumar 583 Compilations ‘I Have Never Quoted Anything But the Upanishads’—Swami Vivekananda 451 The Upanishads and Their Origin—Swami Ashokananda 456 The Message of the Upanishads—Swami Ranganathananda 460 Call of the Upanishads (Some Practical Guidelines) 521 Vivekananda Tells Stories 543 The Power of the Upanishads 570 Upanishadic Ideas in Popular Culture 576 Ten Commandments for Students From Taittiriya Upanishad 588 Question & Answer Frequently Asked Questions About Upanishads—Swami Harshananda 488 Mahasamadhi of Swami Gahananandaji Maharaj - p.605 4 Cover Story Upanishads in Daily Life Though the Upanishads were revealed in a different age, their power and influence is ageless and enduring. 'Time' cannot con- tain or exhaust the perpetuity of the Upanishadic truths. Their power and relevance, however, needs reaffirmation and restate- ment to suit changed and the ever-changing circumstances. This is what is conveyed in this issue's cover design. In the midst of changed circumstances, represented by pictures of various human activities, lie the eternal teachings of the ancient rishis, the discov- erers of the Upanishads. The design also tries to convey the fact that Upanishads form the basis of Indian culture. The central mes- sage of the Upanishads is conveyed through Swami Vivekananda's words. Photo Courtesies: T. Srinivas (Mysore), Shankar Basu (Haridwar), Lingaraj G.J. (Bangalore), Krishnan (Chennai) and images from the Internet. Cover design credits: Ravi and Sekar D. The Vedanta Kesari Patrons’ Scheme We invite our readers to join as patrons of the magazine. They can do so by sending Rs.1500/- or more. Names of the patrons will be announced in the journal under the Patrons' Scheme and they will receive the magazine for 20 years. Please send your contribution to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai with a note that it is for the Patrons' Scheme. DONORS PATRON Mr. R.S. Pai, Bangalore, Rs.1000 525. Mrs. Hema Malini, Mysore M/s. Hare Rama Hare Krishna Print Rs.1000 526. N. Narayanan, Chennai The Vedanta Kesari Library Scheme SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS 3117. A Devotee of Ramakrishna, Bulgaria D.A.V. Centenary Public School, Mukherjee Nagar, Delhi - 110 009 3118. -do- D.A.V. Centenary Public School, Model Town, Delhi - 110 009 3119. -do- D.A.V. Centenary Public School, Mandir Narela, Delhi - 110 040 3120. Mr. S.T. Muralitharan, Chennai Bai Ruttonbai F.D. Pandey Girls High School, Mumbai - 400 008 3121. -do- Dr. Mahalingam College of Engineering & Tech., Pollachi - 642 003 3122. Mr. & Mrs. Ch. Narasimha Rao, A.P. Rajendran Dharmapuri Foundation School, A.P. - 506 007 Continued on page 153 VOL. 94, No. 12, DECEMBER 2007 ISSN 0042-2983 EACH SOUL IS POTENTIALLY DIVINE. THE GOAL IS TO MANIFEST THE DIVINITY WITHIN. Vedic Prayers `mo XodmZm§ à^dümoØdü {dœm{Ynmo éÐmo _h{f©…Ÿ& {haÊ`J^ª ní`V Om`_mZ§ g Zmo ~wÕçm ew^`m g§`wZºw$Ÿ&& May He, who created the gods and supports them; who witnessed the birth of the cosmic soul; who confers bliss and wisdom on the devoted, des- troying their sins and sorrows, and punishing all breaches of law;—may He, the great seer and the lord of all, endow us with good thoughts! —Shvetashvatara Upanishad, IV.12 `mo ~«÷mU§ {dXYm{V nydª `mo d¡ doXm§ü à{hUmo{V Vñ_¡Ÿ& V§ h Xod§ AmË_~w{ÕàH$me§ _w_wjwd£ eaU_h§ ànÚoŸ&& {ZîH$b§ {Z{îH«$`§ emÝV§ {ZadÚ§ {ZaÄOZ_²Ÿ& A_¥Vñ` na§ goVw§ X½YoÝYZ{_dmZb_²Ÿ&& He who at the beginning of creation projected Brahma (Universal Con- sciousness), who delivered the Vedas unto him, who constitutes the supreme bridge of immortality, who is partless, free from actions, tranquil, faultless, taintless, and resembles the fire that has consumed its fuel,—seeking liberation I go for refuge to that Effulgent One, whose light turns the understanding towards the Atman. —Shvetashvatara Upanishad, VI.18-19 Upanishads and We They and We their world of contemplation and quietitude. There is a sharp contrast in these two We, on the other hand, have plenty of terms: Upanishads and we, the moderns. opportunities to become busybodies. What to Upanishads were composed (strictly speak of professionals and officials, even high speaking, ‘revealed’) at least 5000 years ago school students have many such events to (though there are differences in opinion about attend to. this). ‘We’ live in twenty-first century. They and we, rishis and modern men, The rishis or sages to whom these ‘books’ are therefore placed in radically different (as the Upanishads are sometimes referred to) situations and contexts. were revealed lived in forests, ate simplest of Should it mean, (oh, this childish food, meditated for long hours, and had no suggestion!) that the rishis represented a distractions such as Internet and multi- primitive, yet-to-evolve human beings living channel-television. We live in a modern setting, at the dawn of the civilization? And we, the having a sophisticated life-style (despite a large modern ones, represent progress and number of people living in miserable prosperity? This needs an objective and honest conditions right under the nose of the more deliberation. fortunate ones), eat varieties of instant Though rishis and we differ much in our delicious food, and have made Internet and visible or palpable life-styles, there is much in TV viewing as part of our life. common. Like the great rishis, we too seek They lived in hermitages or in small the answer to ultimate questions of life; we cottages, in tune with nature, with an abun- too want to discover the ultimate purpose of dance of trees, creepers, rivers, birds and even life and unravel the mystery of creation. They wild animals freely roaming around their longed to know what a human being is in his place. We, on the other hand, live in an age of or her deepest core; why is a man born and urbanization, deforestation, polluted rivers and why he suffers and where does he go after a dwindling number of bird and animal death. We, too, have been grappling with these species. issues in our own ways for centuries, our The rishis did not have any threats from modernity notwithstanding. While we try to terrorists or unscrupulous politicians or black- answer these questions by observing ‘life’ with marketers. We, the member of modern society, our microscopes or telescopes, the rishis just have to be always on guard and have a large closed their eyes, disconnected from the world network of security and intelligence agencies of senses and entered into a world not seen to do it. by the senses. The rishis seemed to have The rishes did not have to travel to succeeded and we are still struggling, rarely participate in national or international wanting to question our instruments and conferences. They were mainly confined to methods of investigation. All our ‘answers’ are V edanta K esari ~ 446 ~ DECEMBER 2007 7 temporary presumptions and the rishis throw monarch, a man who is ruling over millions of quiet challenges to contradict their conclusions. people, and yet, some of these rulers were deep So sure are they of what they have understood thinkers.’1 of life that the expression ‘There is no other Now to sum up this pretended way’ appears in many Upanishads. comparison between us and the givers of the Despite our ‘progress and scientific Upanishads. There is much to learn from the advancements’ we have not been able to solve sages of Upanishads. Despite the fact that we the problems of life. Violence, in various forms, have come a long way from those wonderful has not been rooted out. Nor has been cruelty, times to the present state, we are yet to learn lust, jealousy and meaninglessness of life. our lessons—many of them. Increase in the number of TV channels has in no way solved the problem of boredom. Nor Discovering the Eternal Behind the Fleeting have the signing of a number treaties solved Let us, however, be clear about one thing: the problem of hunger, homelessness and the Upanishads are not old, in the conventional poverty. We are in need of many moral and sense of the term. The word ‘old’ is associated spiritual correctives while the rishis were the with something outdated, worn-out, ineffec- living embodiments of moral and spiritual tive, and fit to be discarded.
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