CMYK
Rs . RABUDDHA P HARATA B or AWAKENED INDIA A monthly journal of the Ramakrishna Order started by Swami Vivekananda in
February Sri Ramakrishna and the Common People Swami Vivekananda at Ellis Island Vol. , No.
CMYK rabuddha P harata B orw A akened India A monthly journal of the Ramakrishna Order started by Swami Vivekananda in 1896
Vol. 115, No. 2 Contents February 2010 Traditional Wisdom 169 This Month 170 Editorial: Harmony of Religions 171 Sri Ramakrishna and the Common People 173 Swami Tathagatananda Swami Vivekananda’s Contribution to 178 Human Values Amrita Kalasha Swami Sunirmalananda Swami Vivekananda at Ellis Island: New Findings 181 Somenath Mukherjee Editorial Office The Many–splendoured Prabuddha Bharata 187 Ramakrishna-Vivekananda Vedanta – IX Advaita Ashrama PO Mayavati, Via Lohaghat Dr M Sivaramkrishna Dt Champawat · 262 524 Netaji Subhas Chandra Bose: 191 Uttarakhand, India Vision and Values E-mail: [email protected] Dr Anil Baran Ray [email protected] Maya: A Bhagavadgita Perspective 195 Publication Office Dr D Nirmala Devi Advaita Ashrama Four Basic Principles of Advaita Vedanta 198 5 Dehi Entally Road Swami Bhajanananda Kolkata · 700 014 Neo-Vedanta and the New World Order 203 Tel: 91 · 33 · 2264 0898 / 2264 4000 Swami Atmapriyananda 2286 6450 / 2286 6483 E-mail: [email protected] Mahendranath Gupta: 207 The Morton Institution and Naimisharanya Internet Edition at: Swami Chetanananda www.advaitaashrama.org Reviews 213 Cover photo: ‘Spreading Wings’ by Amitabha Bose Reports 215 Traditional Wisdom Wrút²; std{; ŒtËg JhtrªtctuÆt; > Arise! Awake! And stop not till the goal is reached!
February Sri Ramakrishna on Harmony Vol. , No.
JkNrl¶urKmtuvtlido]ntuvrh ;ju slt& > gtàÀguJbeNjtCt:obwvtgtltblufU;t >> As people on the ground can climb a housetop either using abamboo (pole) or a ladder or a staircase, so also is there diversity in the meansof reaching God.
‘b;uMw btdto rC‘à;u’ dög YfUtu CJuªt]KtbT > g:u˜xô:tlbtgtrà; v=vƒJh:isolt& >> ‘As many faiths so many paths’, but the goal is the same for all humans. People reach the goal of their choice on foot, aboard a boat, oratopa carriage.
YfU YJu‡Jh& rfUà;w CtJltbtàglufUN& > CtJul gul ltölt Jt ÀJrbåAuô;ul jÇg;u >> God is one but has many names and forms. You can reach him in whichever form and through whatever name you wish.
Jurút bt;t fU& rfUrbåAuútwÖgôlunt~rv mqlwMw > rJrCªtmtÆtfUtleN& v{eKgurتtmtÆtli& >> Th ough she loves all her children equally, the mother knows each one’s likings. God satisfi es diff erent spiritual aspirants through diff erent means of sadhana. ltlt b;trl rnà=qltk rfkU ¶ugô;uMw auåA]Kw > rJ‡Jtmô;J gºtiJ rJ‡Jtmu Jm;e‡Jh& >> Th e Hindus have diverse beliefs; if you wish to know which of theseis best, listen: in whichever path you have faith (that is the best), forGod abides in faith.
(Tryambaka Sharma Bhandarkar, ‘Sri-ramakrishnopadesha-dvishati’) PB February 2010 16
—No bleed here— This Month
Interreligious understanding and harmony are ur- Osmania University, Hyderabad, reviews some gent necessities in today’s strife-torn world marked texts presenting Ramakrishna-Vivekananda Ved- by widespread religious conflict. A deeper look at Sri anta in the context of art, aesthetics, colonial dis- Ramakrishna’s principle of Harmony of Religions is, course, and philosophical and political narratives. therefore, an imperative for all peacemakers. Netaji Subhas Chandra Bose: Vi- Swami Tathagatananda, Minister-in-Charge, Ved- sion and Values is Prof. Anil Baran anta Society, New York, draws our attention to Sri Ray’s appraisal of Netaji’s position Ramakrishna’s overpowering love for the distressed, with regard to fascism, socialism, the afflicted, and the humble in Sri Ramakrishna and samyavad. The author is Pro- and the Common People. fessor, Department of Political Science, Burdwan University. While the need for value-oriented living is widely rec- ognized, there is little unanimity over which values Maya: A Bhagavadgita Perspective is a brief study need to be accorded primacy. In Swami Viveka- of the meaning and implications of the Vedantic nanda’s Contribution to Human Values, Swami concept of maya by Dr D Nirmala Devi, Reader, Sunirmalananda of Ramakrishna Vedanta Ashrama, School of Gandhian Thought and Development São Paulo, Brazil, discusses five universal values in Studies, Mahatma Gandhi University, Kottayam. the light of Swami Vivekananda’s thought. Swami Bhajanananda, Assistant Secretary, Rama- krishna Math and Ramakrishna Mission, writes about ajnana as the conjoint cause of the universe and the non-duality of Consciousness as he con- cludes his elucidation of Four Basic Principles of Advaita Vedanta. Swami Atmapriyananda, Vice Chancellor, Rama- krishna Mission Vivekananda University, Belur, sums up his article on Neo-Vedanta and the New Ellis Island, New York, was a key immigration port World Order with a discussion of the importance of the US at the turn of the nineteenth century. In of karma yoga and the idea of Satya Yuga. Swami Vivekananda at Ellis Island: New Find- Mahendranath Gupta: The ings Somenath Mukherjee, Researcher, Rama- Morton Institution and krishna Mission Institute of Culture, Kolkata, Naimisharanya is Swami presents records of Swamiji’s sojourn there and Chetanananda’s representa- contextualizes his visit against the backdrop of the tion of M, Mahendranath great human crosscurrents seen at the port. Gupta, as a unique edu- In the ninth instalment of The Many-splendoured cationist. The author is Ramakrishna-Vivekananda Vedanta Dr M Siva Minister-in-Charge, Ved- ramkrishna, former Head, Department of English, anta Society of St Louis. 170 PB February 2010
—No bleed here— EDITORIAL Harmony of Religions
he concept of harmony of religions, mushrooming perennially equally true as the great which is now widely associated with Sri Rama- religious traditions that have stood the test of time? Tkrishna’s name, still remains poorly under- Interestingly, most critics who ask this question are stood. This is not surprising, given the nuances of convinced of the truth of their own religions and, religious experience, political and social thinking, if they have looked at other religious traditions, are and theological intricacies it involves. quick to point to faults therein. Sri Ramakrishna In 1840 the indologist H H Wilson noted that was also not blind to the faults in religions. But according to the Hindu view, ‘every form of religion he did not support an ‘exclusivist’ view: ‘You may had equal merit and “God appointed to every tribe say that there are many errors and superstitions in its own faith, and to every sect its own religion, that another religion. I should reply: Suppose there are. man might glorify Him in diverse modes, all having Every religion has errors. … It is enough to have the same end, and being equally acceptable in His yearning for God. … God is the Inner Guide?’ Sri sight.”’ This has been the traditional popular Hindu Ramakrishna ‘was also aware of the existence of outlook. It came in for criticism in the early twen- certain cults, sects, and groups which indulged in tieth century as ‘indifferentism’, as being based on degenerate practices. He did not condemn them ignorance of other religions, if not one’s own. More but compared them to the small back-door in old recently some critics have taken Sri Ramakrishna’s fashioned houses in India through which the scav- concept of ‘harmony of religions’ to mean ‘all reli- enger enters the house to clean toilets.’ gions are the same’ and termed it ‘radical universal- Another charge, brought from the opposite end, ism’, holding it responsible for Hindus being largely against the doctrine of harmony of religions is that unaware of their own tradition and thus remaining of ‘relativism’: ‘that all truth is relative, there is no particularly prone to being proselytized. While the absolute truth or Reality’. This again is a misrepre- latter charges may be true, radical universalism is a sentation of Sri Ramakrishna’s statement that the gross misrepresentation of Sri Ramakrishna’s view, religions were ‘but so many paths to reach the same as Dr Jeffery Long pointed out in the January num- goal. ‘Pluralism holds that there is one ultimate ber. According to Sri Ramakrishna: ‘There are dif- Truth or Reality, but this Truth admits of more ferent views. All these views are but so many paths than one valid formulation.’ Swami Vivekananda to reach the same goal. But everyone believes that ‘took pluralism [articulated in the doctrine of har- his view alone is right, that his watch alone keeps mony of religions] one step further by showing that correct time. … However wrong the watches may pluralism must culminate in universalism’. Univer- be, the Sun never makes a mistake. One should salism, unfortunately, is no less misunderstood than check one’s watch with the sun.’ pluralism. Swami Bhajanananda’s Harmony of Re- To people brought up in monolithic cultures ligions from the Standpoint of Sri Ramakrishna and and religious traditions, the idea still strikes as in- Swami Vivekananda has a summary discussion of credulous: ‘How can all religions be true?’ How some of the issues involved. can monotheism and polytheism be true simul- Scholars like Anantanand Rambachan and taneously? And is each of all the sects that keep Paul Griffiths argue that ‘views like the Harmony PB February 2010 171
—No bleed here— 14 Prabuddha Bharata of Religions undercut the intellectual activity of est proof of the validity of religious truths. True. In arguing for a tradition’s truth claims’. This view is his text ‘Hinduism and Sri Ramakrishna’, Swami not wholly untrue: The numerous schools and sys- Vivekananda acknowledges as much: ‘In matters tems of philosophy in ancient India and the various of religious duty the Vedas are the only capable au- religious sects in the middle ages ‘carried on vigor- thority.’ But then he adds, ‘Rishihood, this power of ous polemics. The scholars of each school, some supersensuous perception of the Vedas, is real reli- of whom may be ranked among the most brilliant gion. And so l ong as this does not develop in the life thinkers in the world, tried to establish their view of an initiate, so long religion is a mere empty word of Reality and their way of liberation to be the only to him.’ The Vedas themselves invite humans to this true one and tried to prove the invalidity or fal- transcendence where ‘worlds are no worlds, gods sity of the views of the other systems and schools.’ no gods, Vedas no Vedas’ and remind us that ‘if one This was the reason why Hi ndu culture learnt to be does not realize Brahman here, great destruction lies both tolerant of diversity as well as dialogical in its in wait’. The above criticism conflates a pramana, approach to diversity. Unfortunately, by the time means of knowledge, with purushartha , ai m of life. of Sri Ramakrishna’s advent, Hindu society had When Swami Vivekananda says that ‘doctrines, become badly sectarian. As the historian Nemai or dogmas, or rituals, or books, or temples, or forms, Sadhan Bose noted: ‘The life and teachings of Sri are but secondary details’, he seems to be undercut- Ramakrishna was a shining illustration of the only ting even some of the most cherished expressions course left to the nation to achieve that unity and of religion, including those of Hinduism. This was integration. He showed that in India there was hardly his aim. He noted: ‘The world’s great spir room for all kinds of sects but not for sectarian- itual giants have all been produced only by those ism. Diversity in faith and culture was a welcome religious sects which have been in possession of adornment but narrow spirit of divisiveness was a very rich mythology and ritual. All sects that have curse. Respect for one’s fa ith was a sign of strength attempted to worship God without any form or but disrespect for others’ beliefs was a sign of weak- ceremony have crushed without mercy everything ness of character and mental make-up.’ Students that is beautiful and sublime in religion. Their reli- of Sri Ramakrishna’s life will see him as interested gion is a fanaticism at best, a dry thing. The history both in dialogue with various religious traditions of the world is a standing witness to this fact.’ as well as in meaningful debate. Much of the dissent and fight between religions Sri Ramakrishna’s dharma-samanvaya ‘was not is, of course, in doct rinal details, social injunctions, derived from books or intellectual reasoning, but and over political diktats. The vast majority of hu- from his own direct mystical experience. For him manity can hardly access the supernal realms of religion meant direct experience, and not rituals realization of an avatara, a prophet, or a rishi. Par- and dogmas. He believed that if a person follows ticipation in the rich religious expressions—‘the his religion with faith, sincerity and purity of mind, secondary details’—is of great value to them. But he is sure to attain direct spiritual experience. And what happens when our religion chooses to tell us he wanted everyone sh ould follow his own religion that other traditions are false, need to be saved, or and attain the highest fulfillment that it promises. eliminated. Traditionally, social and political in- This is what Sri Ramakrishna meant by harmony junctions were needed to safeguard against such of religions.’ intrusions. In present times the principle of har- The primacy given to spiritual experience by mony of religions provides a basis for a genuine Sri Ramakrishna and Swami Vivekananda has also secularism that does not discount religion and also evoked criticism. In traditional Vedic religion the dialogue. A plural society can ignore it only at its Vedas, and not personal experiences, are the high- own cost. P 172 PB February 2010
—No bleed here— Sri Ramakrishna and the Common People Swami Tathagatananda
rahman, the ultimate Reality, is charac- ation of God’s Power. It is the Śakti, the Power of God, that is born as an Incarnation (726). terized as ‘Satchidananda’: sat, chit, and Bananda. Sat is the changeless ground of all Sri Ramakrishna saw God everywhere with such existence. Chit is self-awareness or limitless know- intense devotion that his body glowed with pure ledge, being self-luminous and spiritual amidst all consciousness and his eyes shone with a spiritual material objects. Ananda is intrinsic bliss, which lustre: two infinite pools of compassion. He experi- each of us experiences in different ways. The Tai- enced the full joy of the source of endless Bliss. Sister ttiriya Upanishad says that Brahman is ‘the soul Nivedita calls it ‘the solitary grandeur and freedom of truth, the delight of life, the bliss of mind, and of the soul’. He felt the vivid and powerful reality of the fullness of peace and eternity’.1 The infinite ab- God within and without. Every stage of his earthly solute Being, out of love for tormented humanity, journey was illumined by God-knowledge. accepts suffering by being born as a human being. But Sri Ramakrishna did not want to keep this Satchidananda comes to us as the avatara—the ava- knowledge to himself. His entire being throbbed tara is God in human form. The avatara inundates with the desire to convey it to souls bound in the the world with a flood of divine compassion, which mire of worldliness. His burning love for devotees brings life-transforming spiritual vibrations to the leaves us rooted in motionless wonder and rever- entire universe. ence. No secular affection can ever match this love. He was mad for God and for humans. He cared Incarnation of Love deeply about the fallen, the helpless, and the re- Sri Ramakrishna, the avatara of the modern age, is jected, about all who struggle in the sea of ignorance. Satchidananda, the incarnation of love. According He was the friend of the hopeless and gave them his to Sri Ramakrishna, ‘It is God alone who incarnates boundless love and consolation. Every one of his Himself as man to teach people the ways of love teachings is filled with love for the fallen. He did and knowledge.’ 2 He says: not reject or condemn anyone. However stained be their life, prodigal sons and daughters were never And we see God Himself if we but see His In- shunned by Sri Ramakrishna. Swami Vivekananda carnation. … If you seek God, then seek Him in says: ‘He was the Saviour of women, Saviour of the man; He manifests Himself more in man than in masses, Saviour of all, high and low.’ 3 Worshipping any other thing. If you see a man endowed with God as the Divine Mother, the Master saw only the ecstatic love, overflowing with prema, mad after Divine Mother in every woman. Speaking about God, intoxicated with His love, then know for Sri Ramakrishna, Swami Vivekananda said: ‘This certain that God has incarnated Himself through that man. man meant by worshipping woman, that to him There is no doubt that God exists in all things; every woman’s face was that of the Blissful Mother, but the manifestations of His power are different and nothing but that. I myself have seen this man in different beings. The greatest manifestation of standing before those women whom society would His Power is through an Incarnation. Again, in not touch, and falling at their feet bathed in tears, some Incarnations there is a complete manifest- saying, “Mother, in one form Thou art in the street, PB February 2010 173 16 Prabuddha Bharata and in another form Thou art the universe. I salute he replied, ‘I do not care. I will give up twenty Thee, Mother, I salute Thee”’(4.176). thousand such bodies to help one man. It is glori Narrow-minded critics, however, strongly disap- ous to help even one man.’ There was no rest for proved of Sri Ramakrishna’s loving and protective him. … ‘While I can speak, I must teach them,’ he attitude towards drunkards, prostitutes, and other would say, and he was as good as his word. 5 persons of lax morals. They accused him of not rejecting them on moral grounds. The renowned Sri Ramakrishna gives every wretched soul his German orientalist Max Müller responded to these unconditional love and compassion. With his own accusations: ‘If, as we are told, he did not show suf- purity, he purifies others. Teaching us to love God ficient moral abhorrence of prostitutes, he does through his own love, he gives others hope for a not stand quite alone in this among the founders better spiritual way of life. He is the wish-fulfilling of religion.’ 4 embodiment of divine love in this world and has Out of his profound compassion, Sri Rama- made us heir to that invaluable treasure. krishna transformed many souls and made them worthy of being redeemed. Though constantly im- Service to All mersed in God-consciousness, he unceasingly and The various compilers of Sri Ramakrishna’s teach- tirelessly brought goodness into the world with his ings provide us insights into the Master’s self- irresistible power of love for God and man. He was less love for humanity expressed through service. at once the consoling friend of the bereaved and Here is a moving narration by one of them, Suresh the oppressed and a passionate devotee of God. Chandra Datta: Consumed with love for humanity and a desire to serve God in every being, Sri Ramakrishna cheer - Once, a slender and obviously poor man entered fully faced insult and dishonour in his labour of love. the Master’s room. His feet were dirty. He ad- dressed the Master, saying, ‘Hello, Ramakrishna,’ Transforming his love for God into dedicated service then sat on his bed. He patted the Master’s shoul- of God in human beings, he turned into a veritable der and said, ‘Brother, prepare a smoke for me.’ The hymn of service. His song of love, ‘Yatra jiva, tatra Master immediately rushed to prepare tobacco, shiva; where the human soul is, there the Divine is’, but his devotees took the tobacco bowl from him resounds in our mind. He shared God’s mercy and and prepared the smoke. That man silently smoked love with everyone. Swami Vivekananda says: for a while, then left, saying, ‘Brother, I am Ram.’ When he left, the devotees asked: ‘Master, why The first part of my Master’s life was spent in ac- did you try to prepare tobacco for him? You could quiring spirituality, and the remaining years in easily have asked us to do it.’ The Master replied, distributing it. … ‘What is wrong with serving others?’ 6 Men came in crowds to hear him, and he would talk twenty hours in the twenty-four, and Swami Vishuddhananda narrates another that not for one day, but for months and months episode: until at last the body broke down under the pres- sure of this tremendous strain. His intense love Once a friend of Mathur came to visit Dakshin- for mankind would not let him refuse to help eswar and noticed that the garden was full of even the humblest of the thousands who sought flowers. He saw the Master nearby and, mistaking his aid. Gradually, there developed a vital throat him to be the gardener, asked him: ‘Can you make disorder, and yet he could not be persuaded to a bouquet for me?’ The Master made a beautiful refrain from these exertions. As soon as he heard bouquet and presented it to the gentleman. He that people were asking to see him, he would in- was very pleased and after returning to Kolkata, sist upon having them admitted, and would an- told Mathur: ‘Mathur, where from did you get swer all their questions. When expostulated with, such a good gardener? What a beautiful bouquet 174 PB February 2010 Sri Ramakrishna and the Common People 17 he has made for me. Mathur felt something amiss The Master’s Love for and said: ‘Let us go and see the gardener.’ Both Suffering Humanity went to Dakshineswar. Mathur said to his friend: In a hymn to Sri Ramakrishna, Swami Viveka- ‘What have you done? He is not a gardener. He is nanda extols him: ‘He who was Shri Rama, whose the paramahamsa.’7 stream of love flowed with resistless might even As he revealed himself, Sri Ramakrishna offered to the Chandala (the outcaste); Oh, who ever was his disciples the flower of their spiritual being. engaged in doing good to the world though super Coming down from the state of samadhi, he told human by nature. … That renowned soul is born them: ‘Compassion for creatures! Compassion for now as Shri Ramakrishna.’10 creatures! You fool! An insignificant worm crawl- The Gospel of Sri Ramakrishna and Sri Rama- ing on earth, you to show compassion to others! krishna the Great Master contain innumerable an- Who are you to show compassion? No, it cannot ecdotes of the Master’s unbounded love. His love be. Not compassion for others, but rather the ser- consoled everyone, high or low. Though his special vice of man, recognizing him to be a veritable mani- joy and motherly tenderness poured forth upon his festation of God.’ 8 Only Narendra, later Swami innocent pure-hearted young disciples, his grace Vivekananda, instantly caught the blazing flame flowed freely upon all who approached him. Our of Sri Ramakrishna’s suggestion and painstakingly present aim is to convey the impact of only one aspect forged it into the bold mission of his life. Before of this grand and sublime life: his undying concern leaving the Master that day, Narendra turned to the for the common person. Some events illustrate the other devotees and said: power of God’s love that flowed through Sri Rama- krishna. We begin with an incident at Dakshineswar What a wonderful light I have discovered in those portraying his motherly love for one of his disciples. words of the Master! How beautifully he has rec- This is followed by illustrations of the Master’s love onciled the ideal of Bhakti with the knowledge of for the poor, the lowly, and the humble, of his mercy the Vedanta, generally interpreted as dry, austere, for an envious temple priest, of his loving manner to- and incompatible with human sentiments! What a grand, natural and sweet synthesis! … Those fol- wards bohemians, of his transforming touch, and of lowing the paths of work and Yoga are similarly his concern for the plight of helpless creatures. benefited by these words of the Master. The em- bodied being cannot remain even for a minute Loving Correction of a Young Disciple without activity. All his activities should be dir- Latu, later Swami Adbhutananda, was the first ected to the service of man, the manifestation young disciple to come to Sri Ramakrishna at of God upon earth, and this will accelerate his Dakshineswar. The Master gave him various spir- progress towards the goal. If it be the will of God, itual instructions and guided him carefully in the the day will soon come when I shall proclaim this grand truth before the world at large. I shall make development of his character. When Latu came to it the common property of all, the wise and the the Master, he had the habit of making blunt re- fool, the rich and the poor, the Brahmin and the marks, which was gradually corrected by Sri Rama- Pariah (139–40). krishna. One day, when a devotee at Dakshineswar misbehaved, Latu harshly reprimanded him. The On 1 May 1897 the Ramakrishna Mission was Master happened to see Latu’s rude behaviour established by Swami Vivekananda. He said shortly and was filled with kindness. After the devotee after: ‘I will go into a thousand hells cheerfully if left, he lovingly corrected Latu: ‘It is not good to I can rouse my countrymen, immersed in tamas to speak harshly to those who come here. They are stand on their own feet and be men inspired with tormented with worldly problems. If they come the spirit of karma-yoga.’ 9 here and then are scolded for their shortcomings, PB February 2010 175 18 Prabuddha Bharata where will they go? In the presence of holy com- isfi ed with this reply. Th ere was an incessant fl ow pany never use harsh words to anyone, and never of tears from his eyes to see the misery of the villa- say anything to cause pain to another. … Tomorrow, gers and his heart was fi lled with an unprecedented visit this man and speak to him in such a way that compassion. “You rascal, I will not go to your Kasi. he will forget what you said to him today.’11 Latu I will remain here with them; they have none to call was humbled by Sri Ramakrishna’s loving words their own; I will not leave them behind and go.”’ 12 and gracious attitude towards him in correcting his Th e Master sat down with those poor villagers and weakness. He did as he was told and the following refused to take another step. Seeing the depth of day visited the devotee. He recounts the incident the Master’s compassion, Mathur fulfi lled his wish, thus: ‘So the next day I visited him. My pride was making the villagers very happy. Sri Ramakrishna humbled. I spoke to him very sweetly. When I re- felt their joy as his own and proceeded gladly with turned, however, the Master asked, “Did you off er Mathur to Kashi. him salutations from me?” Amazed at his words, I On another occasion, Sri Ramakrishna visited said that I had not. Th en he said, “Go to him again Ranaghat, Mathur’s native village. Th ere too, his and off er him my salutations.” So again I went to love and overwhelming compassion poured out, that man and conveyed the Master’s salutations. At this time for Mathur’s poverty-stricken tenants, and this the devotee burst into tears. I was moved to see he requested Mathur to stop taxing them. Mathur him weeping. When I returned this time the Mas- obeyed him, though very reluctantly. In this way, ter said, “Now your misdeed is pardoned”’ (ibid.). Sri Ramakrishna’s desire to alleviate the condition Th e humility that Latu saw in the Master gradually of those poor tenants was achieved.13 Th e Master’s brought about his complete transformation; aft er selfl ess love for the poor is a true refl ection of his this he was unable to hurt anyone’s feelings. Under attitude towards money, the touch of which caused the Master’s vigilant guidance Latu also made great him extreme pain. progress in meditation. The well-known physician Dr Mahendralal Sarkar, a homeopathic doctor of Calcutta, was in- The Master’s Love for the Poor vited to manage the treatment of Sri Ramakrishna’s Sri Ramakrishna’s love for the famished villagers he fi nal illness, throat cancer, fi rst at Shyampukur and met during his visit to Deoghar is well known. In later at Kashipur, where the Master spent the last 1868 Mathuranath Biswas accompanied Sri Rama- eight months of his life. At Kashipur Sri Rama- krishna on a pilgrimage to Varanasi and other krishna hinted to M the extent of his physical suf- places in North India. On the way they stopped fering: ‘I have gone on suff ering so much for fear of for a few days at Deoghar to visit the local Shiva making you all weep. But if you all say, “Oh, there temple, a renowned place of pilgrimage. Th e Mas- is so much suff ering! Let the body die,” then I may ter was shocked to see the extreme poverty of the give up the body.’14 Despite his own suff ering, the villagers. Pained to see their wretched condition, Master remained aware of the plight of the poor as he wept. ‘“You are”, said he to Mathur, “but a man- the following episode illustrates. ager of Mother’s estate. Give these people suffi cient oil to cool their heads and each a piece of cloth On the day of Car festival of Lord Jagannath, the to wear and feed them to their fi ll once.” At fi rst Master asked Sashi to go out and see the festival. Sashi at fi rst declined to go leaving the Master Mathur was a little hesitant and said, “Father, the alone on the sick bed. But the Master prevailed pilgrimage will require much money and the poor upon him to do so. Sashi went reluctantly and are too many; I may later be in want of money if saw the festival and the fair held in that connec- I began to do all that. What do you advise under tion at a place not very far from the garden. At these circumstances?” But the Master was not sat- the fair Sashi purchased a small knife worth only 176 PB February 2010 Sri Ramakrishna and the Common People 19 two pice for cutting lemons for the Master. On his a manner similar to Rasik. return the Master was delighted to see the knife Th ese events remind us of the story of a temple and said, ‘You should not fail to visit such festi- gardener who was loved by Sri Ramakrishna for his vals and make some purchase however small. Poor simple pious life. One night he saw a bright radi- people prepare so many things on these special ance fl owing from Sri Ramakrishna’s body while occasions and bring them to the fair for sale with the hope of earning something. Try to keep up the the Master was meditating under the bel tree. It ancient traditions as far as practicable and encour- was brighter than lightning, brighter than the sun. age others to do so.’¹5 He was so astounded that he left the spot infear, but the next morning he fell tearfully at the Mas- ter’s feet and said: ‘Master, please bless me.’ Rama- The Master with Rasik, the Humble Sweeper krishna gently raised him up and said, ‘Meditate on No person is too lowly for God’s grace, as thefa- the form that you saw last night. Clean this path miliar story of Rasik, the sweeper of the Dakshin- that leads to the Panchavati. Many devotees will eswar temple, illustrates. Rasik was simple and come here in the future.’¹6 guileless; his pure heart was given to God. He (To be concluded) longed to meet Sri Ramakrishna, whom he called ‘father’, but suff ered under the restrictions of his References caste and related social prejudice. He could only . Taittiriya Upanishad, . . . watch with longing as others came close to the . M, e Gospel of Sri Ramakrishna, trans. Swami Nikhilananda (Chennai: Ramakrishna Math, Master and were redeemed. He wept for Sri Rama- ), . krishna’s grace. One day he prostrated himself be- . e Complete Works of Swami Vivekananda, vols fore Sri Ramakrishna as he was returning from the (Calcutta: Advaita Ashrama, –, ; , ), Panchavati, absorbed in a spiritual mood. ‘What .. will happen to me?’ he cried. Sri Ramakrishna was . F Max Müller, Ramakrishna: His Life and Sayings (Kolkata: Advaita Ashrama, ), . touched by Rasik’s earnestness. Gazing at him with . Complete Works, . – . full compassion, he blessed Rasik: ‘You will see me . Swami Chetanananda, How to Live with God (Kol- at the time of death.’ kata: Advaita Ashrama, ), . Two years aft er the Master’s demise, Rasik fell . Swami Vishuddhananda, Satprasanga (Kolkata: Udbodhan, ), . gravely ill. He did not take medicines. He only . His Eastern and Western Disciples, e Life of drank charanamrita, sanctifi ed water, which sus- Swami Vivekananda (Kolkata: Advaita Ashrama, tained him, gave him some energy, and ended the ), . –. fever. He spent his waking hours chanting God’s . Swami Nikhilananda, Vivekananda: e Yogas and Other Works (New York: Ramakrishna- name and praying earnestly for his grace. Lying Vivekananda Center, ), . on a mat in his tulsi grove, his rosary in hand, the . Complete Works, . –. blessed Rasik died in full consciousness visualizing . Swami Chetanananda, How a Shepherd Boy Became the presence of the Master. Sri Ramakrishna’s great a Saint: Life and Teachings of Swami Adbhutananda assurance to Rasik was fulfi lled to the letter. (Kolkata: Advaita Ashrama, ), . . Swami Saradananda, Sri Ramakrishna the Great A similar event occurred in the life of Pratap- Master, trans. Swami Jagadananda (Chennai: chandra Hazra, who is familiar to all readers of the Ramakrishna Math, ), – . Gospel of Sri Ramakrishna for his hypocritical ways . Swami Prabhananda, Journeys with Ramakrishna and criticism of Sri Ramakrishna. Hazra used to (Chennai: Ramakrishna Math, ), – . . e Gospel of Sri Ramakrishna, . call Swami Vivekananda his friend. Swamiji inter- . e Story of a Dedicated Life (Madras: Ramakrishna vened on his behalf and persuaded Sri Ramakrishna Math, ), . to bless him. Hazra died peacefully and happily in . See Satprasanga, . PB February 2010 177
—No bleed here— Swami Vivekananda’s Contribution to Human Values Swami Sunirmalananda
ou own a car. You have enough money for hood’ and the road to ‘demon-hood’. What impels gas. You know how to drive and have a driver’s children to take to either of them is the uncon- Ylicense too. The roads are good. But still you scious decision-making process based on past im- cannot drive as you wish—you have to obey traffic pressions, the environment into which they have rules; you cannot drive down the wrong lane. been put—determined, once again, largely by past Values are ‘you first, I last’ principles. There is a impressions—and the training they receive. This difference between humans and lower creatures in does not in any way mean that all is over for one doing things consciously. The lives of non-humans who has chosen the wrong path. Karma is a posi- are largely self-centered. Ours should ideally be tive philosophy and not fatalism. Vedanta is also all other-centered, but this is not true of all. Living positive, and says that things can and will change self-centered lives demands no education, and often for the better. And according to Swami Viveka- leads to disastrous results. Value-based living in- nanda, there is no ‘error’ but only ‘lesser truth’. volves training and reorientation of all our conscious Why do an overwhelmingly large number of activities—thinking, feeling, and willing—so that people choose the wrong path? As Sri Krishna him- we are in harmony with others. This is the ideal. self says, the two paths are placed in such a way that there is this puzzle for the chooser: to select the Of Gods and Demons one full of nectarine sweetness in the beginning or We are speaking about the need for values. We need the other full of nectar in the end. What’s wrong values to live well and be a success in society, to form if the nectar is in the beginning or at the end, one our character, to be acceptable to others, and for our may ask? There is the well-known story of a man own perfection. Numerous studies on human values who wanted to choose between hell and heaven. are being currently conducted and many courses He went to see them both for himself. In hell there on values are also on offer. Truth, loyalty, honesty, was a lot of singing and dancing and fun. In heaven purity, altruism, non-violence, peace, love—these he saw only silent and serene faces. So he chose hell are among a list of noble qualities which each one of at the time of death. The next moment he landed us is asked to cultivate. They are all interconnected in a cauldron and found himself being fried. He and interdependent, and the practice of even one was furious at being so cheated. What about those to perfection is bound to lead to the manifestation wonderful things, he asked. ‘Ah, what you saw was of other qualities in our lives. This has been proved our showroom,’ came the prompt response. by the examples of many saints. So we must be careful not to be fooled by appear- Choosing the correct path—the path of virtue— ances; we need to deliberately choose the path of the is the issue at stake. In the Bhagavadgita Sri Krishna gods. But why should we be gods? The traditional has dedicated the sixteenth chapter to the expos- Vedantic answer is that we are gods, and we have only ition of divine and demoniac qualities. Every child to remember this truth that we keep forgetting time has two paths to choose from: the road to ‘god- and again. We are not becoming something new. 178 PB February 2010
—No bleed here— Swami Vivekananda’s Contribution to Human Values 21 Th is, then, is the importance of human values. We actualize a value-oriented living; and these have a are gods, but we suff er. We do understand whywe universal character. Five basic qualities that Swami suff er. When we know who we really are, our suffer- Vivekananda emphasized provide us with insight ing ends. To know who we are, we must follow the into the uniqueness of his approach to values. right path, the path of the gods. Values like goodness, Faith ∙ Swami Vivekananda’s brilliance lies in purity, and truthfulness are important not only to his pointing out the fundamental problem in prac- live well here and to be persons with noble charac- tising a value-based life: lack of faith in oneself. He ters, but also to change our inner personality for the asserted that faith in oneself is the key to solving better, to clean ourselves of negative past impressions, all the complex problems of life. In so doing he and consequently to manifest our innate divinity. showed us the singular remedy for all existential ills. We are divine; this insight is the cornerstone Five Universal Values of value-based living. He said: ‘Suppose we can find We mentioned ‘values’ as a generic term. But there one element out of which we can manufacture all is a problem with the term itself. Swami Viveka- the other elements. Th en chemistry, as a science, nanda points out: ‘Th e idea of duty varies much will have become perfect’ (6.1). So faith in oneself among diff erent nations. In one country, if aman is the key to values, key to success in any endeavour, does not do certain things, people will say he has key to resolving our existential problems, and the acted wrongly; while if he does those very things key to attaining the highest end of life. Without in another country, people will say that he did not faith in oneself, how can a person betruly truth- act rightly—and yet we know that there must be ful, helpful, or generous, or manifest all the other some universal idea of duty.’¹ To cite an example: human virtues we spoke of earlier? So, when non- violence as a value is good, but it cannot be Swami Vivekananda said ‘We must have insisted upon under all circumstances. Each cul- faith in ourselves fi rst and then in God’ ture and region has a diff erent mindset, and (1.), he was contemplating ‘root and we cannot force the same set of values upon branch reform’ in human values. all. Prophets of old taught values depending Knowledge ∙ Swamiji declared upon the region in which they preached and that ‘the goal of mankind is knowledge. the nature of the people they were speak- … Th is knowledge, again, is inherent in ing to. But when we view things from the man. No knowledge comes from outside; perspective of our global village, in the con- it is all inside’ (1.27–). Knowledge temporary context, we need to think removes ignorance and suff ering. of global values for global times. Knowledge also leads to the Herein lies the importance of re-discovery of our true Self. Swami Viveka nanda’s original Knowledge opens the doors contribution to this fi eld. to universality and oneness. Swami Vivekananda’s ap- Knowledge leads to love. proach to human values is ‘Pure Knowledge and Pure universal, as is his vision. Love are one and the He no doubt spoke about same thing,’ declared truth, purity, and good- Sri Ramakrishna. So ness, among other values, knowledge as a human but he laid stress on cer- value is vital to human tain other fundamental living. qualities that help one Painting at Advaita Ashrama, Mayavati PB February 2010 17
—No bleed here— 22 Prabuddha Bharata Service ∙ This is another universal human nanda. ‘Everything that we perceive around us is value, for ‘the highest use of life is to hold it at the struggling towards freedom, from the atom to the service of all beings’ (3.84). ‘To the vast majority of man, from the insentient, lifeless particle of matter mankind, the body is everything; the body is all the to the highest existence on earth, the human soul. universe to them; bodily enjoyment is their all in The whole universe is in fact the result of this strug- all. … Nevertheless, our bodies have to go; there is gle for freedom’ (1.108). Peace and freedom are syn- no permanence about them. Blessed are they whose onymous. Human values, when practised correctly, bodies get destroyed in the service of others’ (3.83). not only help develop individual personality but ‘Every act of love brings happiness; there is no act also bring peace to society. A person of peace cre- of love which does not bring peace and blessedness ates peace all around. ‘Blessedness, eternal peace, as its reaction’ (1.57). arising from perfect freedom, is the highest concept Sacrifice ∙ ‘The gist of morality is sacrifice— of religion’ (1.337). not I but thou’ (6.146). ‘No great work has been Human beings only frame laws to regulate social done in the world without sacrifice’ (7.216). Faith behaviour, but prophets recognize eternal natural in oneself brings forth all the noble qualities in and spiritual principles and draw our attention to the individual; knowledge diminishes separations them. Swami Vivekananda was doing so when he of ‘I’ and ‘you’; service unifies all; and sacrifice elucidated the five human values we just discussed. reveals the nobility of the soul and also prepares These subsume the many other values that we need one for the attainment of supreme peace. So, these to nurture for healthy human development and values form a graded process of spiritual evolution. they underscore the glory of human existence. P Swamiji remarked: ‘Self-sacrifice, not self-assertion, is the law of the highest universe’ (6.83). Reference Freedom ∙ Freedom from fear, limitation, and 1. The Complete Works of Swami Vivekananda, 9 vols egotism—these are the essential principles of the (Calcutta: Advaita Ashrama, 1–8, 1989; 9, 1997), true and illumined life according to Swami Viveka- 1.37.
Man Is the Master of His Fate
t is the presence within him of this idea of perfection were, between the two selves so that the promptings Ithat makes man a spiritual being. But the awareness of the higher self have no practical influence on the of it does not necessarily mean that he will consistently lower, if man does not seriously and wholeheartedly work for its realisation. In other words, the capacity for will to ‘erect himself above himself’. This is what the Gītā self-criticism is not the same as the capacity for self- means when it describes that man is his own friend or determination. The reason for his failure to respond his own foe, according as he chooses to live. In other to this inner call is that he is also a natural being, in words, man is the master of his fate, and he has the that he is urged by the lower impulses which he has freedom to rise or to fall. One fortunate circumstance, inherited from the past. That is, he is not only inspired however, is that man’s higher nature does not allow by a consciousness of what he ought to be; he is also itself to be either ignored or suppressed, unless he has what he is, which tends to keep him bound to the pur- once for all sunk back into the life of the mere animal, suit of inferior ends. He has ‘a footing in nature as well destroying his proper humanity. The imperative to the as a winging in the sky’. This double character usually higher life is always there within him, and he cannot be results in an internal conflict between the flesh and at peace with himself, until he finally makes up his mind the spirit or, as they are otherwise termed, the lower to obey it, overcoming all adverse influences. and the higher selves. There seems to be a lesion, as it —M Hiriyanna, Indian Conception of Values, 7–8 180 PB February 2010
—No bleed here— Swami Vivekananda at Ellis Island: New Findings Somenath Mukherjee
Ellis Island in
uring his two visits to the West, lieved in it and hypnotised himself that he was Swami Vivekananda entered America very low, and the Brahman in him shrank away. thrice. Th e fi rst was his journey to Chicago While no sooner had he landed in America than D he heard the shout going up on all sides, ‘Pat, you for the World Parliament of Religions. He landed are a man as we are. It is man who has done all, at Vancouver, Canada, and reached Chicago by rail- a man like you and me can do everything: have road. Aft er his fi rst visit to England, the swami re- courage!’ Pat raised his head and saw that it was turned to the US—entering this time through New so, the Brahman within woke up. Nature herself York. His third entry, which marked the beginning spoke, as it were, ‘Arise, awake, and stop not till of his second visit to the West, was again through the goal is reached ’.1 New York. Th e last two trips were made by ship. On 24 April 1897 the swami wrote to Sarala In this article we shall look at what the swami Ghosal, the editor of the magazine Bharati: probably experienced while using a specifi c entry point into the US: Ellis Island, a small Upper New In New York I used to observe the Irish colonists come—downtrodden, haggard-looking, destitute York Bay island, located in close proximity to the of all possessions at home, penniless, and wooden- famous Statue of Liberty. His experiences here are headed—with their only belongings, a stick and a likely to have had a link to what he wrote in the bundle of rags hanging at the end of it, fright in above letter. their steps, alarm in their eyes. A diff erent spec- tacle in six months—the man walks upright, his The Ellis Island attire is changed! In his eyes and steps there is no Ellis Island, located about 1.6 km southwest of more sign of fright. What is the cause? Our Ved- Manhattan Island, New York City, was once the anta says that that Irishman was kept surrounded by contempt in his own country—the whole of na- principal immigration reception centre of the US. ture was telling him with one voice, ‘Pat, you have Located around 400 meters east of the New Jersey no more hope, you are born a slave and will remain shore, the ‘isle’ now consists of one natural and two so’. Having been thus told from his birth, Pat be- artifi cial islands, joined by causeways. In 1890 Ellis PB February 2010 181 24 Prabuddha Bharata Island was designated the site of the fi rst federal im- inaugural day, added: ‘It was quite a populous lit- migration station by President Benjamin Harrison. tle island about noon when the steerage passengers Prior to that, individual states were responsible for from the three big steamships were being disem- regulating immigration, not the federal govern- barked, but within a very short time they had all ment. Th e Castle Garden—originally known as been disposed of. Th ose destined for local points Castle Clinton—had served as the immigration were placed on board the ferryboat Brinkerhoff and station for New York State in those days. landed at the Barge Offi ce. Th ose going to other Due to a host of reasons—political instability, places were taken to the various railroad stations restrictive religious laws and, above all, the eco- by the immigrant transports’ (ibid.). nomic instability that marked the whole of the Col. Weber was noted as saying, ‘We can easily nineteenth century, becoming particularly intense handle 7,000 immigrants in one day here.’ We also in the latter half—the largest human infl ux from learn that ‘the building was erected by the Federal European countries into America took place during Government at a cost of $500,000’ (ibid.). And as this period. Castle Garden could no longer handle to the formalities of dealing with the immigrants, this mass exodus. Th e federal government had to the report continues: step in and a new federally-operated immigration Th e wharves are so arranged that immigrants centre on Ellis Island took up the responsibility from two vessels can be landed at the same time. of managing immigration formalities. On 2 Janu- As soon as disembarked the passengers are shown ary 1892 the New York Times reported: ‘Th e new up a broad stairway on the southern side of the buildings on Ellis Islands constructed for the use building. Turning to the left they pass through of the Immigration Bureau were yesterday formally ten aisles, where are stationed as many registry occupied by the offi cials of that department. … Col. clerks. Aft er being registered, those of the immi- Weber [the Superintendent of Immigration] was grants who have to be detained are placed in a wire- on the island at 8 o’clock and went on a tour of in- screened inclosure. Th e more fortunate ones pass on to a similar compartment where those going to spection to see that everything was in readiness for the West are separated from those bound for New- the reception of the fi rst boatload of immigrants.’2 England or local points (ibid.). Th e report, which had a detailed description of the
Arrival at Ellis Island Th ese arrangements continued for the next 30 years, more or less, enabling more than 12 mil- lion immigrants to enter the US; and as a voyager Swami Vivekananda was once a witness to these mammoth procedures. Th ough the US had entry points at other ports too, the greater number of immigrants came through New York harbour. It always remained the most popular destination for leading steamship com- panies. With regular large-scale immigration, un- sympathetic treatment of helpless people as also tragic situations were not uncommon at Ellis Is- land. Th is later became a reason for many to call it the ‘Island of Tears’. Umpteen stories, fi ctional accounts, autobiographies, and reminiscences bear witness to such incidents, which had three primary reasons: First, there was a gradual change in the US PB February 2010 Swami Vivekananda at Ellis Island: New Findings 25 immigration laws, particularly in the later part of fortunate steerage and third-class passengers were the nineteenth century, to restrict unwanted en transported by ferry or barge to Ellis Island, where trants. Second was the mix of massive human des rigorous legal and medical check-up awaited them. pondency and administrative inadequacy to deal And what was their general condition while facing with various situations. Frequent disregard of im this examination where failure meant deportation? migration strictures by steamship companies bent They were mostly seasick, if not also ailing from on making quick profit from mass immigration was other causes, having been cramped in unsanitary the third factor. conditions near the ship bottom while making the A report in the New York Times of 8 May 1895 two-week crossing of the rough Atlantic. informs us that a great number of prospective im The inspection, carried out by the United Sates migrants on SS Victoria, arriving from Naples on 28 Public Health Service and the Bureau of Immigra April 1895, were debarred from landing by the immi tion, was held in the registry room called ‘Great gration authorities which filed the following report: Hall’ and normally took around three to five hours. Although the aforementioned New York Times re From the records in this office it appears that this port gives a rather high deportation figure, accord vessel brought 470 steerage passengers; that 280 ing to later day official reports only two per cent of of them were landed after inspection by the im migration authorities at Ellis Island, and 190 were the arriving immigrants were disallowed entry and detained for special inquiry. The Board, after duly so had to sail back. considering each case, finally ordered 87 of these Why did so many people come to the US, and detained passengers deported. The unusually large why was such prolonged immigration allowed? number ordered deported clearly indicates that The answer lay in the very character of the coun the Anchor Line Steamship Company, to which try we call America. First, an overwhelming pro this vessel belongs, does not carefully inspect its portion of the US population had their origin in steerage passengers at the port of embarkation other countries. Despite the then high birthrate, prior to sailing, thus ignoring the plain require ments of the act of March 3, 1893, which was in the nineteenth-century industrial expansion called tended to save the immigrant a fruitless voyage.3 for huge immigration to meet the growing need for workers. Between 1866 and 1915 an estimated Such dismal and unfriendly reception was 25 million immigrants had entered the US. Besides largely the fate of steerage passengers who came industrial workers, there were also farm hands and in hordes from different corners of Europe. And menials. The US Government had to welcome this among those voyagers were a great many people human flood gushing in from different countries, whose life and dreams had been shattered in their largely through the Ellis Island conduit, as it helped homelands for various reasons, leaving them in the country prosper and grow strong. extreme poverty and despondency. These people had journeyed to the dreamland called America Swami Vivekananda’s Voyage to start lives afresh, enduring inhuman suffering in The SS Britannic, with Swami Vivekananda on the the cramped steerage of ships. None of the first and board, left Liverpool on 27 November 1895 and second class passengers were subjected to anything reached New York on 6 December. On Thursday beyond a cursory inspection. This was because of morning, 5 December, the swami wrote to Alberta the belief that those who could afford upper-class Sturges: ‘The steamer is standing at anchor on ac journeys were unlikely to become a public liability count of fog. The purser has very kindly given me for medical or legal reasons. a whole cabin by myself. Every Hindu is a Raja, The incoming ships would usually dock at the they think, and are very polite—and the charm Hudson or East River piers. From the piers the un will break, of course, when they find that the Raja PB February 2010 183 26 Prabuddha Bharata is penniless!! ’ 4 He also wrote an undated letter to bers, and other passengers to Ellis Island between E T Sturdy from aboard the Britannic: 1892 and 1924. Th e ships had to maintain written ‘So far the journey has been very beautiful. Th e lists—called ‘manifests’—with information on each purser has been very kind to me and gave me a of the immigrants and passengers they brought to cabin to myself. Th e only diffi culty is the food— Ellis Island. Th ese manifests, which were used for meat, meat, meat. Today they have promised to give examining potential immigrants, are now kept at me some vegetables. the Ellis Island Museum. Th is includes the manifest ‘We are standing at anchor now. Th e fog is too of SS Britannic that brought Swami Vivekananda thick to allow the ship to proceed. So I take this from Liverpool on 6 December 1895. Th is manifest opportunity to write a few letters. comprises ten handwritten pages, of which the fi rst ‘It is a queer fog almost impenetrable though the one bears the title ‘CUSTOMS LIST OF PASSENGERS’ and is signed by H J Haddock, the shipmaster. Th e Britannic manifest shows that the ship sailed on 27 November 1895, with 250 passengers on board. Of these, 201 were steerage passengers and 49 occupied cabins. Th e number included 26 children in the steerage and 5 infi rm passengers—4 in the steerage and 1 in a cabin. Only 25 passengers were US citizens, the other 225 were aliens. Swami Vivekananda’s is the 47th name among cabin pas sengers. Th e museum’s ‘Passenger Record’ has the following particulars for Swami Vivekananda:
The SS Britannic First Name: Swanie Last Name: Swami Vivekananda sun is shining bright and cheerful’ (8.358–9). Ethnicity: India On 8 December he wrote to Sara Chapman Last Place of Residence: [Left Blank] Bull: ‘I arrived last Friday aft er ten days of a very Date of Arrival: Dec , 8 tedious voyage. It was awfully rough and for the Age at Arrival: fi rst time in my life I was very badly seasick’ (6.352). Gender: M Marie Louise Burke notes: ‘On Friday, December 6, Marital Status: [Left Blank] at 4:24 a.m., the Brittanic [sic] at last crossed Sandy Ship of Travel: Britannic Port of Departure: Hook Bar outside the harbor of New York. Th e Queenstown Manifest Line Number: ⁶ temperature was six degrees below freezing and a sharp wind was blowing, but the sky was clear and Th e manifest showed the swami as a ‘transient’ the sun rising when, aft er the usual long stop at passenger, and he was reported to have had 3 items the quarantine station at Ellis Island, the ship was of luggage. In the column marked ‘Calling or Oc piloted toward the docks of Manhattan.’ ⁵ cupation’, he was recorded to have ‘none’. Now let us take a look at the 201 steerage pas New Findings sengers. All of them came from diff erent countries In 1965 Lyndon B Johnson, the thirtysixth president of Europe. Th e ‘Calling or Occupation’ column pro of the US, declared Ellis Island part of the Statue vides an idea of their vocational variety: Labour, of Liberty Monument. Th e Ellis Island Museum grocer, mechanic, dressmaker, servant, butcher, do presently displays exciting records of the ships that mestic [help], storekeeper, broker, saddler, grinder, brought around 22 million immigrants, crew mem plumber, farmer, baker, miner, cattleman, engine 184 27
Page of the Britannic manifest, showing in line the name of Vivekananda
driver, fi reman, decorator, cotton dyer, seaman, bootmaker, shoemaker, carpenter, hotelkeeper, quired to take them back. … sailor, among others. Th e list is representative, to a Processing at Ellis Island was an experience that large extent, of the nature of immigrants that Europe few immigrants ever forgot. Crowds milled and continually poured into America as steerage passen shoved for position before they entered the maze gers in the late nineteenth and early twentieth cen of pile railings that took them from station to sta turies. In his perceptive study Th e American Past: A tion. Instructions boomed over loud speakers in Survey of American History Joseph R Conlin notes: half a dozen languages; children wailed; and anx ious parents called for their lost children. Th e fi rst person to examine the immigrants was a doctor Most of the people who came to the United States who was supposed to make an instant diagnosis aft er 1880 were peasants. … Tickets, at least, were of affl ictions for which the newcomers might be cheap. By the 1890s, heated competition among denied entry. If he saw a facial rash, he marked a steamship companies in both northern and south large on the immigrant’s clothing with a piece of ern Europe pushed the price of transatlantic pas F soft white chalk. People so marked were cut out of sage in steerage (the lowest class) below $20 and the herd and examined more closely. meant sus sometimes as low as $10. Th ere were humiliating H pected heart disease; meant limp and examin but important ceremonies on departure day: a L ation for rickets (children were made to do a little rude bath and fumigation for lice on the docks, dance; and a circle around a cross meant feeble and a more than casual examination by company mindedness and thus immediate return to the ship. doctors for contagious diseases (especially tubercu Th ousands of families were faced with the awful losis), insanity, feeblemindedness, and trachoma decision, which had to be made within moments, (an infl ammation of the eye that leads to blind whether to return to Europe with a relative who ness and was common in Italy and Greece at the had been forbidden entry or to push on.7 time). On the other side of the Atlantic, United States immigration authorities would refuse entry The Witness Monk to anyone who suff ered from these diseases, and the company that had brought them over was re Swami Vivekananda was witness to the making of PB February 2010 185
—No bleed here— 28 Prabuddha Bharata America at the end of the nineteenth century. If we midian sailed on August 17th & is due in New York stretch our imagination and see the swami cross on Monday August 28th ’; but her plans of receiving ing the Atlantic with some two hundred hapless the swami at the harbour remained unfulfilled, for people uprooted from their soil by human miser ‘the Numidian steamed into the New York harbor ies, we can hardly think of him as having remained two or three hours earlier than scheduled ’.8 unconcerned. At the same time, he could never The Ellis Island Museum’s records for this trip are have remained unmindful of the dreams people rather incomplete. This is because, owing to a dev ceaselessly pursue, disregarding the magnitude of astating fire on 14 June 1897 that consumed almost misfortunes thrust upon them. So far as we know, the entire infrastructure at Ellis Island, the Island’s Swami Vivekananda never spoke directly about his offices remained dysfunctional up to 17 December Ellis Island experience. But he could hardly have 1900. The Numidian’s manifest tells us that the ship distanced his emotions and concern from such a re left Glasgow on 17 August 1899 and reached New markable aspect of American life. Somewhere deep York port on 28 August. The manifest, signed by within him he surely would have retained those shipmaster John Park, apparently contained a single experiences, thus enriching his immense sympathy sheet, partly incomplete, with names of only eleven for humankind. Maybe someday, somewhere, some passengers and no trace of Swami Vivekananda. My piece of writing or utterance would suddenly sur communications with the Ellis Island Museum for face, smeared with his deep concern for those un tracing the swami’s record are yet to yield results. fortunate people with whom he once travelled. During a speech at Boston on 28 March 1896, Of the 250 passengers aboard the Britannic, 50 eighteen days before he ended his first visit to came from Ireland—40 of whom were in the steer America, Swami Vivekananda said: age and 7 were cabin passengers. The history of When I first came to this country, after a few days I Irish immigrants calls for special attention to assess thought I would be able to write a book on the na the accuracy of what the swami wrote in his letter tion. But after three years’ stay here, I find I am not to Sarala Ghosal. Joseph Conlin writes: able to write even a page. On the other hand, I find The story is a little different for the people of in travelling in various countries that beneath the southern Ireland, then officially a part of Great surface differences that we find in dress and food Britain but far from British in sentiment. Almost and little details of manners, man is man all the all of the 3.4 million Irish who came to the United world over; the same wonderful human nature is States between 1845 and 1900 spoke English, and everywhere represented. Yet there are certain char they too were familiar with the rudiments of acteristics, and in a few words I would like to sum Anglo-American culture. … The Irish arrived not up all my experiences here. In this land of America, only much poorer … but practically starved. Their no question is asked about a man’s peculiarities. If land had been exploited by England for centuries. a man is a man, that is enough, and they take him Brutalized by poverty, the Irish were considered into their hearts, and that is one thing I have never by their English lords to be semi-barbaric, stupid, seen in any other country in the world.9 and addicted to drunken riot as their recreation. … Irish-Americans took with zest to their adopted Such feelings could hardly have been expressed home. … By the 1880s, Irish immigrants and Irish- if the swami were unaware of the inner spirit of Americans dominated urban politics in much of the country he so cherished. And the inner spirit the East and Midwest (ibid.). of America can never disown the history of Ellis On his second visit to the West, Swami Viveka Island. Before concluding, let us look at the words nanda journeyed from Glasgow and reached New of wisdom for newcomers to the US from an im York on 28 August 1899. On 22 August Miss Mac migrants’ manual of 1891: Leod wrote to Sarah Bull: ‘Swamiji’s boat the Nu- (Continued on page 197) 186 PB February 2010 The Many–splendoured Ramakrishna-Vivekananda Vedanta – IX Dr M Sivaramkrishna
olonialism continues to be an im- dominated by art historians and analysts such as portant area of exploration in various dis- Bhupendranath Dutta, Ananda K Coomaraswamy, Cciplines. Understandably, India is a major E B Havell, and Guha-Thakurta who, in their own focus. And almost invariably Ramakrishna-Vedanta way, established a distinct identity for Indian art. figures in various contexts. While religious studies It is also interesting, says Beckerlegge, that it was dominate, there is a recent trend towards examining Dutta who ‘stated in his biography of his famous refreshingly new facets. One such—which I found brother Swami Vivekananda (1863–1902), that the of great interest—is ‘Swami Vivekananda and art’. arguments of Havell and Coomaraswamy were an- ticipated by Vivekananda’s defence of Indian art’ Art, Aesthetics, and Swami Vivekananda (214). In short, according to Dutta, ‘from the time One of the most exhaustive and penetrating studies of Vivekananda, defence of Indian art became part in this area is Gwilym Beckerlegge’s ‘The Swami of a more general apologetic advanced on behalf of and the Artist: The Use of Indian Art in Swami Hinduism’ (ibid.). It is here that Beckerlegge shows Vivekananda’s Apologetics’, a pioneering analysis characteristic thoroughness: covering such areas breaking new ground in the assessment of Swami as ‘Vivekananda on art, East and West’ and, more Vivekananda’s spectacularly splendorous versatil- interestingly, ‘Vivekananda and Ravi Varma’ with ity.1 The arguments and data provided are exhaust focus on polemical issues like ‘imitation and degen- ive and original. Beckerlegge’s core argument is eration’. Beckerlegge notes that Swamiji’s views on not ‘to offer … a rival account of the recent his- art, if studied carefully, ‘may lead in turn to a fuller tory of Indian art. Instead, it traces the relationship appreciation of the complex attitudes [he] brought between Vivekananda’s statements about Indian to his major task as a cultural mediator, recasting art and his more extensive theorizing about the Hindu religious ideas and practices’ (ibid.). Hindu religious tradition.’ In effect, the intention Colonialism, Modernity and Religious Identities is to ‘provide another perspective on Vivekananda’s focuses on religious reform movements in South position within late nineteenth-century Hinduism, Asia and contains an interesting study on the im- and more particularly within the intensive inter- pact of Ramakrishna Math and Mission on Kar- action between Indian and Western intellectual, re- nataka’s religious movements. Maruti T Kamble, ligious and aesthetic traditions, which provided the the author, traces relatively unexplored religious, backdrop to his mission and which to some extent cultural, and educational terrains which the Mas- he consciously mediated’ (214–5). We also notice ter’s mission reflects with its vast sweep and range that in studies on the Great Master and Swamiji ‘it (126–46). This pioneering study could provide an is not generally suggested that Vivekananda shared inspiring example for writers from other South In- his master’s flair for painting and modelling, an ap- dian regions to undertake comparable studies. titude known to Vivekananda’ (213–14). The themes that emerge from this volume form a The author places Swamiji in the ethos core complex of motifs for colonial studies vis-à-vis PB February 2010 187 30 Prabuddha Bharata religious movements. One major area of interest is ligious phenomena written by Ramchandra Gan- the emergence of activism among religious institu- dhi, a distinguished academic and philosopher. In tions that, by and large, had kept themselves away this text—called ‘a narrative of truth and myth’— from such efforts. Even here, Vivekananda’s pion the protagonist, a professor, and his pupil Muniya, eering work is crucial. Hence the significance of a graduate student in philosophy and a spiritual Beckerlegge’s other full-length studies, especially seeker, wish to evoke Sri Ramakrishna’s life in the Swami Vivekananda’s Legacy of Service: A Study of late nineteenth century in its simple splendour. The the Ramakrishna Math and Mission (Delhi: Ox- author’s evocation of Sri Ramakrishna, Sri Sarada ford, 2006). Devi, and Swami Vivekananda in this fictional nar- A related theme is covered by Maria Misra, lec- rative is so vivid that the verbal dimension does the turer in modern history at Oxford, in the recent job of an expert painter’s brush. For this to happen, book Vishnu’s Crowded Temple: India since the in Ramchandra Gandhi’s view, ‘we must surrender Great Rebellion, which claims to be ‘a radical new the reins of the chariot of our life to the luminos- interpretation of India’s history since the 1857 rebel- ity of self-realisation, represented by Krishna in the lion’. The text has a reference to Swamiji which ties Mahabharata and by this Goddess who stands be- in with art and aesthetics—in this context, the aes- sides me. She is Sarada, Kali, Ramakrishna’s shakti, thetics of the growth of Indian cities. Misra notes the Divine Mother. Seek her, if you want to find that ‘the inter-war era presented a complex and po- Ramakrishna’.3 tentially destabilizing amalgam of economic, social Though a narrative, it seems to me significant in and political problems which needed urgent inter- terms of its precision and clarity about the philo- vention’. This intervention was located ‘in a group sophical significance of Sri Ramakrishna’s life. ‘Sri of urban planners’. Particularly influential in this Ramakrishna had traversed’, says the teacher to group was Patrick Geddes, ‘the father of the Brit- his graduate student, ‘a variety of spiritual paths ish town planning movement’. He was in India in and always arrived at the same goal, the funda- 1916 and 1919 and knew about the emerging ‘slum- mental Upanishadic realization of the non-duality ridden industrial cities’. In their stead he visualized of Atman and Brahman without abandoning the ‘the creation of neo-technic cities which would not devotional relationship to Kali as the foundation only be beautiful but morally improving’.2 Geddes of his spiritual life’ (96). ‘Rooted in Bhavatarini’s ‘had no time’, says Maria Misra, for ‘colonial notions Dakshineshvara, Sri Ramakrishna brought the gift of crude westernization, but had fallen under the of a precious insight into the distinctive feature influence of the late nineteenth-century Hindu of Hinduism: its simultaneous espousal of image- mystic, Swami Vivekananda, and the temple towns worship and advaita, the riotous self-imaging di- of the South India which embodied, in his opin- versity of selfhood and its supreme self-sufficient ion, the essence of Indian spirituality’. This piece singularity, the two poles between which can be of information—though already known—appear- accommodated all the modes of worship of all re- ing in a recent study points to the need to explore ligions, including, especially, the worship of the Swamiji’s views vis-à-vis art and aesthetics, specially divine as formless but without qualities, which in the context of urbanization. characterises the religious life of Judaism, Islam, Unitarian Christianity, Sikhism, Arya Samaj and Narrative of Truth and Myth Brahmo Samaj’ (ibid.). The narrator then empha- Before I look at another study on colonialism and sizes the impact of the trio: ‘This was the great re- Swamiji, let me record an intriguing appearance newal of self-understanding which Ramakrishna that Sri Ramakrishna makes in the context of a and Sarada and Vivekananda brought to Hinduism, gripping narrative enquiring into the nature of re- a foundation without which even the struggle for 188 PB February 2010
—No—No bleedbleed here—here— The Many–splendoured Ramakrishna-Vivekananda Vedanta – IX 31 India’s political independence could not have suc- sponsible for the poor condition of the masses’ (13). ceeded even to the extent to which it did’ (97). Raghuramaraju’s insights open up some distinc- tions in Swamiji’s distinguished contributions to Fresh Philosophical Narratives the discourse of tradition and modernity as well as To go back to colonialism, we have an interesting the balance between materialism and spirituality.5 study on Swami Vivekananda in Enduring Colo- As already noted, this raises the question of lan- nialism by A Raghuramaraju, a professor of phil- guage in philosophical discourse. Are there risks in osophy at the University of Hyderabad. The book the choice of English to ‘transplant’ Indian philo- examines, in the main, why there has been ‘no new sophical thought? I am sure that part of Swamiji’s philosophical text or system in India since the last immense appeal—particularly in his exposition of few centuries while there were several in the past’.4 the yogas—lies in the clear and cogent English. But, A related area of enquiry is the relevance of philo- it would be interesting to explore if in the process a sophical systems of the past—whether their cri- new system or discourse surfaces and whether this tique could lead to a new approach crystallizing contemporizes the tradition or misses the nuances itself into new texts and corresponding traditions. of the original language. It is in this context that Swamiji figures. Ini- Raghuramaraju draws attention to another very tially, Raghuramaraju notes that the contributions topical issue: Swamiji’s perception of the role of of Swami Vivekananda and Sri Aurobindo have to Islam. He ‘acknowledges’, says Raghuramaraju, ‘the be looked at from the perspective of ‘the reappro- role of Mohammedan conquest of India in provid- priations’—a term suggested by Sheldon Pollock— ing salvation to the poor’, and cites Swamiji: ‘Even of philosophical systems ‘articulated in English’. to the Mohammedan Rule we owe that great bless- Both Aurobindo and Vivekananda ‘broke open ing, the destruction of exclusive privilege. … The from the region-specific vernacular medium and Mohammedan conquest of India came as a salva- reached wider audiences’. This radical step, says tion to the downtrodden, to the poor’ (23–4). Raghuramaraju, led to original works by many later Colonialism and resistance to it have thus given Indian philosophers: ‘It is this change into English crucial contexts for assertion of one’s cultural roots: and setting new terms and terminology for incorp ‘The remarkable feature of thinkers like Swami orations from tradition that form the background Vivekananda, Sri Aurobindo, Krishnachandra to Krishnachandra Bhattacharya and other modern Bhattacharya and others like them is that their at- Indian philosophers.’ There is, therefore, ‘a need to tempt is informed by contemporary political mat recognize the underlying cumulative philosophical rix, dominated as it were by colonialism and the progress in their writings’ (12). anti-colonial struggle’ (15). For this, Raghuramaraju says, ‘we need to go back to the writings of Swami Vivekananda and Sri Re-envisioning the West Aurobindo’. This point is often overlooked mainly So far we have seen Ramakrishna-Vivekananda because of the exclusive attention given to Gandhi: Vedanta in the context of art, aesthetics, colonial ‘Gandhi may have provided the ideological basis as discourse, and philosophical narratives. These re- well as attempted to bring the masses within the vealed interesting facets which would certainly sur- mainstream of political process, but his predeces- prise those who think of religion and spirituality as sors had already made a claim to bring the masses areas transcending material concerns. Particularly into the mainstream of political discourse’ (ibid.). significant is the political discourse in colonial and Citing extremely relevant passages, Raghurama- postcolonial studies. This is a pointer to new per- raju says that Swamiji ‘embarked on an internal spectives in which religious studies can no longer criticism which held a certain kind of Hinduism re- remain glued to being ‘religious’ alone. PB February 2010 189 32 Prabuddha Bharata Another perspective is provided briefly but bril- author’s part. Far from nursing a rage against the liantly by Sunil Khilnani, in his book The Idea of alleged defilement from the West, Swami Viveka- India. Discussing the advent of modernity in India, nanda consistently raged against the agonizing Khilnani, a fellow of Christ’s College, Cambridge, poverty and deprivation of the Indian masses. And explores the attitudes of Tagore, Nehru, and others he urged the adoption of Western science, tech- to modernity. It is here that Vivekananda figures nology, and social activism. However, this perspec- as a nationalist. Khilnani says: ‘Unlike many other tive needs cautious exploration. P nationalists who had come to a sense of Indian- Notes and References ness through the detour of the West, there is no trace in Nehru of that inwardly turned rage of an 1. Beckerlegge’s paper is part of Colonialism, Mod- Aurobindo or Vivekananda, political intellectuals ernity and Religious Identities: Religious Reform Movements in South Asia, ed. Gwilym Beckerlegge who strove to purge themselves of what they came (Delhi: Oxford, 2008). to regard as a defiling encounter with the mod- 2. Maria Misra, Vishnu’s Crowded Temple: India since ern West—an encounter that had in the first place the Great Rebellion (Penguin, 2007), 118. planted in them the urge to be Indian.’ 6 Though 3. Ramchandra Gandhi, Muniya’s Light: A Narrative of Truth and Myth (New Delhi: India Ink/Roli, one may not agree with the idea of ‘defiling encoun- 2005), 95. ter’, Khilnani’s description of Swamiji as a ‘political 4. A Raghuramaraju, Enduring Colonialism: Classical intellectual’ is intriguing. Perhaps, this hints at the Presences and Modern Absences in Indian Philosophy way analysts and political ideologues are generally (Delhi: Oxford, 2009), ix. 5. Here, I must confess, I am not happy with Raghu prone to claiming Swamiji for their own political ramaraju’s use of the term ‘spiritualism’. ambitions even as it suggests an inadequate under- 6. Sunil Khilnani, The Idea of India (New York: Farrar standing of Swamiji’s nuanced position on the Strauss Giroux, 1999), 170–1.
Swami Vivekananda on Art
is [Swami Vivekananda’s] assessment of Europe’s the baroque exuberance of Indian temple sculpture. … Hother cultural artifacts is generally marked by Every culture had its distinctive ‘character’ expressed admiration and at times an acceptance of values alien in its social mores as much as in the creative arts. He to the Indian tradition. This is particularly true of his ap- observed a quality of pointed sharpness in Europe’s art- proach to the fine arts, even though his views on the istic expression. They threw their hands and legs about subject are not free from contradictions. He appreciated when they danced, their instrumental and vocal music the aesthetic sensibility expressed in western lifestyle reminded him of the bayonet’s thrusts. Dance and music and regretted its disappearance from the Indian art of liv- in India had by contrast a rounded quality, rising and ing. He admired the western art collectors, but of course melting like waves. … the poverty-stricken Indians could not emulate them. He The best in European art conveyed the feeling of a conceded unquestioned superiority to the traditions of true segment from nature. The best products of Indian painting and sculpture in Europe and added, ‘we have sculpture carried one beyond nature to an ideal world. In always been incompetent in these two fields’, citing the the last analysis, he found nothing anywhere else in the examples of the images of the deities as well as Ravi world which could be compared with the best in Bud- Varma’s paintings. Interestingly, he saw some merit in the dhist sculpture. The statement may express an actual art of the Bengali patua and the gilded paintings of Raja- preference natural in a sensitive mystic. But perhaps sthan. His sensibilities rejected soulless decoration—the cultural self-assertion is not entirely absent from it. flowery exaggeration of later Sanskrit literature as well as —Tapan Raychaudhuri, Europe Reconsidered, 291–2 190 PB February 2010
—No bleed here— Netaji Subhas Chandra Bose: Vision and Values Dr Anil Baran Ray
within the country because he was blocked both by the Congress policy of noncooperation with him and the British policy of repressing him. Under these circumstances, he decided that if he could not carry forward his mission within India, he must join forces with foreign powers that were against Subhas Chandra Bose the British. It was a practical move which had little connection with ideological issues. Ending British hat Netaji Subhas Chandra Bose con rule in India was Bose’s avowed aim. Since he lacked tributed a heroic model to India’s struggle for the means to do it himself, he ventured to gather Tfreedom is a wellknown fact. What is not so forces by allying with the enemies of the British. well known or not so well appreciated is that Bose, Bose admired strength. He fi rmly believed that a the hero, was also a visionary who charted a future leader should be strong and resolute. He expressed course for India with vision and values that remain his admiration for Mussolini not so much for his relevant even today. Th e present article dwells on fascist ideology but because he was a strong leader. this aspect of his political philosophy, refl ecting in Bose’s admiration for strength, however, led him the process on what he considered valuable in fas to certain opinions in which his critics saw signs of cism and socialism and discussing the philosophy of fascism. For instance, aft er quitting the Congress samyavad that he weaved out of such values. in 1939 and having formed his new party, Forward Bloc, he declared that this party would follow nei Bose and Fascism ther the Victorian English democracy nor the bour Many analysts did not take kindly to Bose’s associ geois French democracy of the nineteenth century. ation with Germany, Italy, and Japan, though such Instead, it would work for a ‘government by a strong association was in the interest of India’s freedom party bound together by military discipline’.1 In a from the British. His fascist connections provoked diff erent context he said that ‘for a few years at least the charge that he was in sympathy with the fascist aft er the end of the British rule in India there must ideology and that perhaps he was a fascist himself. be a dictatorship. No other constitution can fl our Since this charge continues to be levelled against ish in the country. And it is to India’s good that she Bose to this day, it should be judged not in isolation, should be ruled by a dictator to begin with.’ 2 And but in the context of the political circumstances yet it is the same man who observed in his book Th e prevailing in his time. Th e charge is misplaced for Indian Struggle (–2) that, ‘Free India will not the simple reason that the fascist ideology had noth be a land of capitalists, landlords, and castes. Free ing to do with Bose’s looking out for fascist allies. India will be a social and political democracy.’3 He was driven by realpolitik. Th e British were his Th ese varying opinions of Bose, put in perspec main enemy. He could not fi ght them eff ectively tive, lead to the following observations: PB February 2010 191 34 Prabuddha Bharata (i) Bose did not want free India to be a democ- stance, which was at once a rejection of right-wing racy of the English or French type. authoritarianism-cum-imperialism of fascism, (ii) Instead, he wanted India to be a democracy comes through clearly in the following observa- in her own right and believed that ridding India of tions he made at Ramgarh: capitalism, landlordism, and casteism would turn her into a genuine social and political democracy. A word is necessary here in order to explain (iii) In spite of his conviction about turning what we mean by Leftism. The present age is the India into a genuine social and political democracy, anti-imperialist phase of our movement. Our main task in this age is to end Imperialism and win na- he felt that there was a case for placing the coun- tional Independence for the Indian people. When try under the governance of a strong and militarily freedom comes, the age of national reconstruc- disciplined party or even under a dictatorship for tion will commence and that will be the social- a few years following independence. ist phase of our movement. In the present phase The last-mentioned opinion gave rise to the criti of our movement, Leftists will be those who will cism that Bose had fascist leanings or that Bose was wage an uncompromising fight with Imperial- a fascist dictator himself. The following, then, is ism. Those who waver and vacillate in their strug- the crucial question: Why did Bose have such an gle against Imperialism, those who tend towards a compromise with it, cannot by any means be opinion? The answer has to be sought in the cir- Leftists. In the next phase of our movement, Left- cumstances of those time. Portents of World War ism will be synonymous with Socialism, but in II were in the air and all-round chaos prevailed in the present phase, the words ‘Leftist’ and ‘Anti- India with as many as three protagonists—the Brit- imperialist’ should be interchangeable.6 ish, the Congress, and the non-Congress parties such as the newly emerged Forward Bloc—contrib- Second, fascism stands for racism. It upholds uting to the situation. In such circumstances Bose the superiority of the Aryans over all other races. reasoned that a government by a strong party with Subhas Bose detested racism so deeply that when he military discipline or by a dictator was the only met Hitler for the first time in Germany in order to means of holding the country together. The Brit- elicit his support in the form of a declaration in fa- ish had created so many dissensions and political vour of India’s independence, he did not hesitate to rifts in India that he believed only a dictator of the register his protest against the racial slur that Hitler Kemal Pasha type could save the future independ- cast on Indians in Mein Kampf, going to the extent ent India from disorder and disruption.4 of demanding that the offending portion be deleted That Bose’s fascistic leanings were more circum- in the next edition of the book. This was not Bose’s stantial than integral to his political ideology can first protest against racism. When he was a graduate be judged from two facts: (i) his disowning of cer- student in arts at Presidency College, Calcutta, he tain features of fascism, and (ii) his espousal of so- led fellow students in a protest against Professor E F cialism for the future independent India. Oaten’s derogatory remarks against Indians. To Bose, First, fascism is right-wing authoritarianism that imperialism and racism went hand in hand, and he historically indulged in imperialist expansion as advocated in their place internationalism and the well. Bose, by his own admission, was a leftist with equality of races and peoples across the globe. the first and foremost aim of destruction of British Third, fascism stands for a hierarchical society imperialism in India; he never supported the im- in which an elite group of leaders, drawn from perialistic expansionism of fascism. Circumstances the exploiting and dominant classes, rule over the compelled him to seek Japanese help to fight Brit- masses. Bose’s political ideology was to evolve a ish imperialism. All the same, Bose was critical of non-feudalist, non-capitalist, exploitation-free, Japan’s role in the Far East.5 His anti-imperialistic egalitarian society in India which would be par- 192 PB February 2010 Netaji Subhas Chandra Bose: Vision and Values 35 ticularly protective of the interests of peasants and (i) Feudalism must be brought to an end in workers. He did not believe in the right of the elite India. Bose proposed abolition of landlordism in to exploit the masses in the name of governance. the form of the zamindari system prevalent in the Fourth, fascism worships the state. Bose re then India and in its place advocated the introduc garded the state only as an instrument for serving tion of a land tenure system to be followed uni the masses. To him, the state was only a means, not formly all over the country. an end in itself. (ii) Capitalism also must cease in India. To Fifth, fascism totally subordinates the individual this end he suggested bringing agriculture and in to the state. A secret police and a subservient judi dustry under state ownership and introducing the ciary come handy to the state in this regard. Bose cooperative system in these areas for both produc never advocated complete subordination of the in tion and distribution. He believed that a sound dividual to the state. system of planning would help him reorganize the To sum up, Subhas Bose rejected the basic tenets agricultural and industrial life of the country and of fascism except for strong leadership and a discip he, as the president of the Indian National Con lined single-party system. He admired these, as did gress, appointed the National Planning Commit the fascists; however, the objective of his admir tee with Jawaharlal Nehru as its chairman to draft ation was different from those of the fascists. He a suitable plan of action. never gave primacy to the will of a leader over the (iii) There must be improvement in the material interests of the masses; nor did he suggest that a standard of living of the masses. The practice of bor strong leader or a handful of such leaders could use rowing money at exorbitant rates of interest from the state machinery to dominate over and exploit money-lending mahajans, usurers, was a major cause the masses. He wanted a strong man at the helm of rural indebtedness in India. Bose wanted this im of free India and a disciplined single-party system portant cause of poverty to be removed forthwith by for the country only because he believed that they making provision for cheap credit to rural people. were necessary for a few years after independence The guiding principles that Bose formulated in in the interest of extricating India from chaos and January 1941 for the newly founded Forward Bloc confusion into which the British had landed her. A gives us further insight into his ideas on socialism as strong leader and a disciplined single-party system far as India was concerned. Unlike Mahatma Gan were Bose’s means of uplifting the country. However, dhi, who believed in the economic regeneration of both these means, Bose insisted, must be committed the country through cottage industries and the use to the socialist cause and must work for the imple of small machinery, Bose advocated to the same mentation of the chosen socialist programme. end large-scale industrial production based on sci entific principles. Apart from social ownership and Bose and Socialism control of both production and distribution, he Bose was not an orthodox Marxian socialist. He was wanted to ensure the following in free India: interested only in following those features of social (i) Equal rights for every individual. ism which he considered to be appropriate for India, (ii) Freedom of the individual in matters of re and to that end he meant to pursue only a select so ligious worship. cialist programme. As the president of the Indian (iii) Linguistic and cultural autonomy for all National Congress at the Haripura session of 1938, sections of Indian society. he drew up a programme towards the pursuit of so (iv) Equality and social justice for all Indians cialism with the eventual goal of establishing a so through the abolition of social inequities which cialist state in free India.7 The salient features of his sprang from caste barriers, communalism, and chosen socialist programme were the following: religious intolerance.8 PB February 2010 193 36 Prabuddha Bharata Bose did not take Marxism as a model for his so- to evolve her own mode of socialism in accordance cialist programme in India. He thought that Marx- with the spiritual motif of her national life. ism was deficient on two counts from the point of view of India’s age-old tradition and heritage. First, Bose and Samyavad Marxism’s materialistic orientation could not ap- Predominantly a socialist with the conviction that peal to Indians, as most Indians with their belief every country had the right to pursue socialism in religion and spirituality could not take to the in its own way, Bose conceptualized a political materialistic dialectic of Marxism spontaneously ideology that he termed samyavad. Many people or wholeheartedly. Bose went to the length of say- thought that it was a mere summation of the prin- ing that Vivekananda’s concept of socialism as ser- ciples of fascism and communism. This it was not; vice to the poor had better appeal for Indians than rather, it was an independent ideology woven out Marxism.9 Second, Bose believed that the revolu- of a combination of values such as strength, dis- tionary tenets of Marxism, with concepts like class cipline, nationalism, and equality. Fascism also struggle, also could not appeal to Indians. espoused the first three values, but while Bose Bose thought that in an independent India used them positively for the purpose of nation- the state could play a role in bringing about social building in India, the fascist powers of his time transformation without bloodshed. The state had used them negatively for promoting racism and to work as an organ of the masses to ensure their imperialism. Through strength, discipline, and material well-being as also to satisfy their need for nationalism, Bose wanted to ensure a vigorous equality and freedom. In assigning such a role to national life for India. Through equality, the car- the state, Bose thought, much like Vivekananda, dinal principle of socialism and communism, he that without first fulfilling the material needs of wanted to ensure in equal measure, material and the masses one could not expect them to have spir- spiritual freedom, distributive justice, and equal itual fulfilment. Bose regarded materiality and spir- rights for all Indians. ituality as being complementary to each other and In Bose’s conception of samyavad, the Indian treated socialism in the same vein—as being both state could not go overboard in the use of its material and spiritual in nature. According to him, power to pursue these values because such power socialism was a way of so arranging material rela- would be balanced by spiritualization of life. Pol- tionships that they could ensure the material and itical process would be balanced by the social pro- spiritual well-being of every member of society. He cess. Public accountability of the state would issue viewed state ownership of material resources and from such a balance. We wish we had more details the equality of distribution of such resources as a from Bose on his ideology of samyavad, but that pre-requisite for the spiritualization of social life in was not to be, as destiny deprived him of the op- a poor country like India. He differed with Marx portunity to work out this ideology in independ- in this regard. Marx regarded matter as the cosmos ent India. in itself. Bose treated matter as only an aspect of In sum, Bose had a great objective behind the the cosmos. To him, socialism is worth its name formulation of the ideology of samyavad: to do only when it is inspired by the spirit underlying the away with the inequality of wealth, status, and being of man (62). opportunity and to infuse strength, vigour, and In treating socialism as both spiritual and ma- dynamism into India as a nation. Undoubtedly, to terial in nature, Bose accomplished two things boldly pursue the ideals of equality and freedom simultaneously. He infused his personal spiritual in the national and international spheres of today’s idealism into the state policy of social and eco- world the country should have the following: nomic reconstruction and also upheld India’s right (Continued on page 206) 194 PB February 2010 Maya: A Bhagavadgita Perspective Dr D Nirmala Devi
he Bhagavadgita is one of the three recog were non-being, a non-existent unreality, like ‘the son nized textual authorities, prasthāna-traya—on of a barren woman’, then the universe would not have TVedanta, the other being the Upanishads and the been manifested at any time. One could not have Brahma Sutra. The Vedantic ideas of the Gita are col apprehended the world of names and forms as real. oured by the ideas of the Sankhya and Yoga schools, Therefore, maya is said to be ‘something positive’. and the peculiar synthetic character of its philosophy The qualifier ‘something’ denotes insubstantial is the outcome of this colouring. The concept of ity; in comparison to Brahman, its substratum, the maya in the Gita highlights this synthesis. world is both insubstantial and devoid of intrinsic worth. The word ‘positive’ reminds us that it is cap The Meaning of Maya able of being apprehended through the senses. It The term ‘maya’ is used in the Rig Veda to denote the also serves the purpose of removing the erroneous power that borders on the magical: ‘Indro māyābhiḥ notion that maya or ignorance is purely a negative pururūpa īyate; Indra, through the help of maya, as entity, the absence of knowledge, because both maya sumes different forms.’1 In the Upanishads the word and its effect, the material universe, disappear when acquires a philosophical significance. The Shveta one attains the knowledge of Brahman. Brahman shvatara Upanishad announces: ‘Know that Prakriti, and maya cannot coexist any more than the Abso Nature, is surely maya, and that Maheshwara, the lute and the relative, the one and the many. When Mighty Lord, is the maker of maya.’ 2 Krishna says one of them is apprehended, the other appears to be in the Gita: ‘This divine maya of mine, consisting of non-existent. They cannot even be described as cor the modes [guṇas] is hard to overcome. But those relative entities. That is why the oft-asked question who take refuge in me alone cross beyond it.’ 3 ‘how the Absolute becomes this world of relatives’ Shankaracharya speaks of maya as the power of is illogical and, therefore, meaningless. the Lord, beginningless and compounded of the three Maya and the World of Change guṇas. Though imperceptible, maya can be inferred from the effects it produces. It is ‘something posi Maya, says Shankara, is not only universal but also tive, though intangible, which cannot be described beginningless. A distinction must, however, be made as either being or non-being, which is made of three between maya as a universal principle and avidyā, ig qualities and is antagonistic to knowledge’.4 Maya is norance, which is individual. Individual ignorance is said to be indefinable because it cannot be described beginningless but it can end at any moment: it disap either as being or as non-being. If it were being in pears when a person achieves spiritual illumination. the truest sense, then its effect, the tangible universe, Thus, the world may vanish from the consciousness would be perceived at all times; for being can never of an individual and yet continues to exist for the rest become non-being, the real can never become un of humankind. In this respect Shankara’s philosophy real. But sages report that one does not behold the is essentially different from subjective idealism. universe in samadhi or while one is in communion Things come into existence and then disinte with Brahman, and its absence in dreamless sleep is grate in a short while. We cannot say that they do a universal experience. On the other hand, if maya not exist. They exist only for a short span of time. PB February 2010 195 38 Prabuddha Bharata Vedanta reminds us that ‘infinity’ existed before sees the outer things and not the inner Self. A rare these objects made their appearance, and it will discriminating person, desiring immortality, turns continue to exist after they disappear. Thus the one’s gaze away and sees the indwelling Self. ’ 6 world of change is an order that has its contingent The whole cosmic process is the work of the rise and fall in the Absolute. According to the Gita, Supreme Being. He works on Prakriti, which is the changing world is but an appearance. Maya is conceived of as a positive entity because it has the this principle of change. S Radhakrishnan says: power of resistance. The Gita emphasizes the im- manence of Ishvara, who embraces the world of If the fundamental form of the Supreme is , nirguṇa finite souls and nature: ‘By Me all this universe is quality-less, and acintya, inconceivable, the world is an appearance which cannot be logically re- pervaded through My unmanifest form. All beings lated to the Absolute. In the unalterable eternity abide in Me but I do not abide in them.’ 7 of Brahman, all that moves and evolves is founded. The Gita declares that Purusha is kṣetrajña, the By It they exist, they cannot be without It, though knower of the field, while Prakriti comprises the it causes nothing, does nothing, determines noth- full range of objects that fall within the purview of ing. While the world is dependent on Brahman, knowledge. It establishes only an epistemological the latter is not dependent on the world. This one- relation between the two. One is the knower and sided dependence and the logical inconceivability the other the known. Prakriti is matter and Purusha of the relation between the Ultimate Reality and the world are brought out by the word ‘māyā ’.5 consciousness. They are the lower and higher na- tures of Ishvara: ‘This [Prakriti] is My lower nature. Ishvara is the meeting point of the mutable and Know my other and higher nature which is the soul, immutable realms. Maya is the principle of change by which this world is upheld’ (214). The birth of and mutation. It is eternal becoming and is de- all beings follows this combination of matter and pendent on Ishvara. Ishvara fashions the universe spirit: ‘Whatever forms are produced in any wombs through his creative power. That creative power is whatsoever, O son of Kuntī (Arjuna), great brahma known as yoga-māyā, and for wielding this power, is their womb and I am the Father who casts the God is known as māyin. The forces, events, and ob- seed’ (315). Radhakrishnan asserts that when the jects produced by maya under the supervision of the whole world is freed from bondage, is lifted into a māyin are transient, and therefore only apparent or higher realm, and is completely illumined, the pur- ‘illusory’. Maya is also said to be the source of moha, pose of the Supreme is realized. The world is then delusion: ‘Deluded by these threefold modes of na- restored to its origin in pure Being, beyond all dis- ture (guṇas), this whole world does not recognize tinctions. This, in Vedanta, is absolute dissolution Me who am above them and imperishable’ (217). of the world: ātyantika pralaya. It is ‘the liberation It is due to the play of maya that we have only of all consequent on the realization of Brahman’.8 partial consciousness—the real being of Ishvara is The Absolute Being, the one Godhead, is the veiled from us by the play of Prakriti and its modes. first cause behind and beyond the world. The world We have to pierce the forces of maya and go behind represents the ‘strife between being and non-being the veil of Prakriti to find Reality: ‘The world and in the process of becoming’. ‘The first product of its changes constitute the self-concealment of God the interaction is the cosmic egg (brahmāṇḍa) (tirodhāna) or obscuring of the Creator by His cre- which includes within itself the totality of mani- ation. … God seems to be the great deceiver as He fested being. All later developments are contained creates the world and its sense objects and turns within it in a germinal form. It contains the past, our senses outward ’ (41). The Katha Upanishad the present and the future in a supreme now.’9 explicitly emphasizes this point: ‘The self-existent Ishvara is the meeting point of the principles of Lord destroyed the outgoing senses. Therefore, one mutation and immutability: ‘I give heat; I withhold 196 PB February 2010 Maya: A Bhagavadgita Perspective 39 and send forth the rain, I am immortality and also 2. See Śvetāśvatara Upaniṣad, trans, Swami Gambhira death. I am being as well as non-being’ (246). nanda (Calcutta: Advaita Ashrama, 1995), 4.9.10. The word ‘maya’ has multiple connotations in 3. S Radhakrishnan, The Bhagavatgītā (Bombay: Blackie & Son, 1970), 218. the Gita: 4. Swami Nikhilananda, Vedānta-sāra of Sadānanda (Calcutta, Advaita Ashrama, 1987), 22. The personal Īśvara is said to combine within Him- 5. The Bhagavadgītā, 37–8. self, sat and asat, the immutability of Brahman as 6. See Eight Upaniṣads, trans. Swami Gambhirananda, well as the mutation of becoming. Māyā is the power 2 vols. (Calcutta: Advaita Ashrama, 1989), 1.180. which enables him to produce mutable nature. It 7. The Bhagavatgītā, 238. is the śakti or energy of Īśvara, or ātmavibhūti, the 8. Vedānta Paribhāsa, trans. and annot. Swami Madhava power of self-becoming. … Since the Lord is able nanda (Calcutta: Advaita Ashrama, 1989), 173. to produce the universe by means of the two elem- 9. The Bhagavatgītā, 40. ents of His being, prakṛti and puruṣa, matter and consciousness, they are said to be māyā (higher and lower) of God. … Gradually, māyā comes to mean the lower prakṛti, since puruṣa is said to be the seed (Continued from page 186) which the Lord casts into the womb of prakṛti for the generation of the universe. … By regarding it ‘Hold fast, this is most necessary in America. For- [the world] as a mere mechanical determination get your past, your customs, and your ideals. Select of nature unrelated to God, we fail to perceive its a goal and pursue it with all your might. No mat- Divine essence. It then becomes a source of delu- ter what happens to you, hold on. You will experi- sion. The Divine māyā becomes avidyāmāyā. It is ence a bad time, but sooner or later you will achieve so, however, only for us mortals, shut off from the your goal.’ 10 This, curiously, is a close echo of Swami truth; to God who knows all and controls it, it is Vivekananda’s clarion call: ‘Arise! Awake! And stop . God seems to be enveloped in the im- vidyāmāyā not till the goal is reached!’ In the US he saw this mense cloak of māyā (42). call literally translated into reality. P Nature is cyclic in action. When at rest it is called ‘the unmanifest’; when it moves, diversity makes its References appearance. The whole process has been likened to 1. The Complete Works of Swami Vivekananda, 9 vols (Cal the alternations of day and night, albeit of the Cre- cutta: Advaita Ashrama, 1–8, 1989; 9, 1997), 4.483. 2.
Ajñāna as the Conjoint Cause of the World aya or ajñāna or avidyā or ignor- From the above it is clear that, functionally, maya ance is regarded in almost all schools of or ajñāna is as real as the Prakriti of Sankhya phil- Mthought as absence of knowledge, in- osophy and the Shakti of Shaktism. At the same time, adequate knowledge, or wrong knowledge. The since ajñāna is a negative factor and is itself illusory, Advaita view of ajñāna differs from all other views it can be eliminated or sublated through true know- in three ways: ledge, leaving the non-dual nature of Brahman intact. (i) Ajñāna is not merely a psychological pro- This brilliant stroke of the intellect executed by Shan- cess taking place in a person’s mind, but a universal, kara has few parallels in the history of philosophy. ontological phenomenon present everywhere. But this concept involves certain contradictions. (ii) Ajñāna is an adhyāsa or adhyāropa, super In the first place, if Brahman is self-luminous and imposition. Reality is of the nature of knowledge, is nothing but pure knowledge, how can ignor- and ajñāna is a veiling or covering of knowledge. ance exist in it? Can darkness exist in light? Sec- (iii) Ajñāna is not mere negation; it is some- ondly, since Brahman is infinite, ajñāna must be thing positive, bhāvarūpa. The countless objects of infinite too. In that case, realization of Brahman the universe are not mere illusions, they are real as by one person would imply the removal of the en- long as the empirical world remains. They are all tire ajñāna in the universe, which is obviously an produced by maya. This shows that maya is some- absurd proposition. Although attempts have been thing positive. made to answer these and other objections, none When it is said that Brahman is both ma- of them is satisfactory. terial cause, upādāna-kāraṇa, and efficient cause, Ajñāna or avidyā is of two kinds: kāraṇa-ajñāna, nimitta-kāraṇa , it only means that Brahman is the also called mūlāvidyā, and kārya-ajñāna, also called unchanging non-dual Reality behind the universe. tūlāvidyā. It is kāraṇa-ajñāna that is the cause of The varieties of forms and names that we encounter the creation of all the manifold things in the uni- in the world are the creations of maya. The exact verse, including the ego—this is known as īśvara- relation between Brahman and maya is a matter of sṛṣṭi, God’s creation. Our attachment, hatred, fear, controversy among the different schools of Advaita. dreams, and such other reactions with regard to ex- The more popular view is that Brahman and maya ternal objects are produced by kārya-ajñāna—this act like the two strands of a rope. In this case, the is known as jīva-sṛṣṭi.16 role of maya is known as a sahakāri-kāraṇa, con- Lastly, we have already pointed out that in Advaita, joint cause or cooperative cause.14 ajñāna means adhyāsa or adhyāropa. Adhyāsa itself is Maya or ajñāna is said to have two powers: of five types, which are polar in nature (see Table I). (i) āvaraṇa-śakti, which covers Brahman and pre- To have a clear understanding of Advaita it is vents Brahman’s true nature from being known; necessary to understand first these five polarities and (ii) vikṣepa-śakti, which conjures up the objects in adhyāsa.17 Owing to limitations of space they of the universe.15 cannot be discussed here. 198 PB February 2010
—No bleed here— Four Basic Principles of Advaita Vedanta 41 Table I
Dharmī-adhyāsa (Substantive superimposition) vs Dharma-adhyāsa (Attributive superimposition) Anyonya-adhyāsa (Mutual superimposition) vs Ekonmukha-adhyāsa (Unilateral superimposition) Tādātmya-adhyāsa (Identification superimposition) vs Sam˙ sarga-adhyāsa (Contact superimposition) Kārana-adhyāsa (Causal superimposition) vs Kārya-adhyāsa (Effect superimposition) Artha-adhyāsa (Object superimposition) vs Jñāna-adhyāsa (Knowledge superimposition)
The Non-duality of Knowledge clouds, the light of the Atman comes through the One of the most fundamental ideas of Vedanta is coverings of ajñāna. It is this filtered light of Atman that pure Consciousness, cit, or pure knowledge, that gives us the notion ‘I exist’. My own existence, jnana, is self-existent; that is, it exists by itself, in- astitva, does not need any proof; it is self-evident, dependent of body and mind. This idea is shared svataḥ-siddha. This awareness of our own existence by the Sankhya and Yoga systems also, but by no comes from the Atman in us. other system of thought in the world. In Western It should be mentioned here that the ‘I’ or ego thought—religious as well as secular—conscious- in us is the result of the association of the Atman, ness or knowledge has always been regarded as a which is cit or pure Consciousness, and buddhi, property or function of mind, or even of the brain, which is jaḍa or ajñāna. This association is con- and can never exist independently. ceived as a ‘knot’, cit-jaḍa-granthi, or as a red-hot Advaita Vedanta advanced the idea of the inde- iron ball—fire stands for the Atman, the iron ball pendence and self-existence of consciousness still for buddhi—or as a transparent crystal appearing further—more than Sankhya and Yoga ever did— as red owing to the presence of a red flower near it. and posited that pure Knowledge or Consciousness When we say ‘I exist’, the ‘exist’ aspect comes dir- is one and non-dual. It is to be remembered here that ectly from the Atman. ‘Advaita’ does not mean mere oneness of reality. Sev- (ii) Svarūpa-jñāna, knowledge of one’s true eral Western thinkers, from Parmenides and Aristo- nature. What is the nature of this Atman? Unfor- tle in ancient Greece to modern quantum physicists, tunately we are aware of only the existence of the have spoken about oneness of reality, but it is invari- Atman but, owing to the covering of kāraṇa-ajñāna, ably oneness of either matter or mind, or else of ‘sub- we are not aware of its true nature, svarūpa. Accord- stance’, which is a tertium quid. Advaita alone speaks ing to Shankara, the true nature of the Atman can of the oneness of Consciousness or Knowledge. Ac- be known only from Vedantic scriptures. The Upani- cording to it, Consciousness is the sole Reality. shads state that the true nature of Atman is Brahman. Now, knowledge or consciousness is of two This kind of knowledge is at first only a conceptual main kinds: Self-knowledge, ātma-jñāna, and ob- knowledge produced by mental vṛttis, modifications. jective knowledge, viṣaya-jñāna. But this vṛtti-jñāna is the starting point. According Ātma-jñāna, Self-knowledge · This, again, is to Shankara, once this knowledge is gained, all that of two kinds: astitva-jñāna and svarūpa-jñāna. remains to be done is to stop identifying oneself with (i) Astitva-jñāna, knowledge of one’s existence. one’s body, mind, and so on. This non-identification, If Atman and Brahman were completely hidden practised with the help of the ‘neti, neti ’ process, by ajñāna, then we would know nothing about begins as dṛg-dṛśya-viveka—discrimination between our own existence or about other things, and we the seer and the seen—and culminates in a higher would be no better than a stone or a clod of earth. type of inner absorption, known as nididhyāsana. But, like the light of the sun coming through dark Sureshwaracharya equates nididhyāsana with PB February 2010 199 42 Prabuddha Bharata savikalpa samādhi. Beyond this lies nirvikalpa The above theory of perception was adopted samādhi, in which akhaṇdākāra-vṛtti, a unitary by Advaitins. post-Shankara Advaitins, however, mental mode, removes the mūlāvidyā, causal ignor- added two more processes to those propounded ance. When the mūlāvidyā is completely removed, by yoga teachers. the Atman is realized as Brahman. When this hap- (i) According to the Advaita view, all objects are pens, astitva-jñāna is replaced by svarūpa-jñāna. covered by ajñāna, and it is owing to this ajñāna The popular notion that in Advaitic experience that the objects are not seen. Therefore, before the Atman ‘merges’ into Brahman is not quite true. the antaḥkaraṇa takes the form of the object, it The Atman remains as self-existence. Owing to the must first remove the ajñāna covering the object. coverings of ajñāna and its products, the Atman is It should be noted that this covering ajñāna is dif- at first experienced as ‘I exist’. But as the coverings ferent from the kāraṇa-ajñāna and kārya-ajñāna are removed, the Atman’s self-existence expands mentioned earlier. It is known simply as viṣayagata- until it becomes infinite. The same Atman that was ajñāna, or as avasthā-ajñāna.18 at the beginning remains at the end also, only its (ii) Secondly, Brahman is all-pervading, and so coverings are gone; we then call it Brahman. there is caitanya, consciousness, not only in the Viṣaya-jñāna, Objective Knowledge · We seer or subject, known as pramātṛ-caitanya, but have already seen that the light of the Atman, in also in the object seen, known as viṣaya-caitanya spite of being covered by ajñāna, still shines forth, or prameya-caitanya. Post-Shankara Advaitins held giving rise to the notion of ‘I’. The same filtered that, in order to see an object, mere reflection of light of the Atman, when directed towards the ob- the light of the Atman on the vṛtti is not enough. jects, reveals them. This is how we see objects. The It is also necessary that pramātṛ-caitanya and Mundaka Upanishad states: ‘Tasya bhāsā sarvam- prameya-caitanya become unified. This is because idaṁ vibhāti; by His light all this shines.’ true knowledge is non-dual. Therefore, even in or- Although the Upanishads speak of the light dinary empirical perception there must be unity of of the Atman revealing objects, according to the the subject and the object. epistemology or theory of knowledge developed Thus, the Advaitic theory of perception involves by the Sankhya, Yoga, and Vedanta systems, the the following mental processes: pure Atman by itself cannot have objective know- (i) Before a person looks at an object, say a ledge. To have objective knowledge, the light of cow, the object remains enveloped in ajñāna. the Atman must be reflected by a modification This ignorance is known as viṣayagata-ajñāna or of the antaḥkaraṇa, inner organ, known as vṛtti. avasthā-ajñāna. The ancient Sankhya-Yoga teacher Panchashikha (ii) When the person directs his gaze towards expressed this principle as an axiom: ‘Ekameva the object, his antaḥkaraṇa issues forth through his darśanam khyātireva darśanam; there is only one eyes and removes the ignorance covering the object. way of seeing, vṛtti-jñāna is the only way of seeing.’ This process is calledāvaraṇa-bhanga . According to the Sankhya-Yoga theory of percep- (iii) Theantaḥkaraṇa now takes the form of the tion—briefly described by Vyasa in his commen- object. The resulting modification of theantaḥkaraṇa tary on Yoga Sutra, 1.7—the antaḥkaraṇa goes out is called a vṛtti. At this stage the antaḥkaraṇa has through the eyes to the object and takes the form three parts or vṛttis: a) pramātā, the part within the of the object; this modification of theantaḥkaraṇa person; b) pramāṇa, the part that issues forth; and c) is known as vṛtti. The light of the Purusha or the prameya, the part that takes the form of the object. Atman then gets reflected in this vṛtti, and this re- (iv) Thepramātṛ-caitanya in the person extends flected light reveals the object. Thus, viṣaya-jñāna through the antaḥkaraṇa; this extension of con- or objective knowledge is invariably vṛtti-jñāna. sciousness is called pramāṇa-caitanya or cidābhāsa. 200 PB February 2010
—No—No bleedbleed here—here— Four Basic Principles of Advaita Vedanta 43 Cidābhāsa gets reflected on thevṛtti . This ‘tainting’ object; this means that every time we see an object of consciousness is called ciduparāga. the Atman reveals itself. But owing to the covering (v) At this stage the unity of consciousness takes of primordial ignorance, mūlāvidyā, ordinary per- place. Pramātṛ-caitanya, pramāṇa-caitanya, and sons are not aware of this constant self-revelation prameya-caitanya become one. This unity of con- taking place in our day-to-day life. sciousness is called abheda-abhivyakti. (iii) In every perception there is also the experi- (vi) As a result, the knowledge ‘I see a cow’ arises ence of the non-duality of knowledge, but again, in the mind. owing to primordial ignorance, ordinary people These mental processes mentioned above are are not aware of this fact. According to Advaita, shown diagrammatically below.19 all true knowledge is the result of the unity of the
BEFORE PERCEPTION The object is covered byajñāna Viṣaya (object) to be seen and is therefore not seen
Ajñāna Antaḥkaraṇa covering the object
Pratyagatman Eye Viṣaya-caitanya
DURING PERCEPTION Antaḥkaraṇa-vṛtti, which TheAntaḥkaraṇa goes out, removes the ajñāna covering the has removed ajñāna and object, and takes the form of the object. Simultaneously, the taken the form of the object light of pratyagatman also goes out as cidābhāsa and becomes one with the consciousness within the object
Pramatṛ-caitanya Pramāṇa-caitanya Prameya-caitanya or cidābhāsa
The following important points are to be noted consciousness underlying the subject, pramātā, and in this context: the object, prameya. Perception is a revelation of (i) The several mental processes described here this underlying unity of consciousness. Ignorance are all supposed to take place simultaneously, not is a break in the awareness of this unity. in stages. (iv) The mental processes described above take (ii) It is the light of the Atman that reveals an place not only in ordinary sense perception but also PB February 2010 201 44 Prabuddha Bharata in all other kinds of perception, including mystical Culture, 2001), 3.255. visions of deities. The difference between the differ- 15. The āvaraṇa-śakti itself, according to Madhu sudana Saraswati, consists of three veils. The first ent types of perception lies in the nature of the vṛtti veil covers the sat aspect of Brahman, the second involved. In ordinary perception the vṛtti involved veil covers the cit aspect, and the third veil covers is a gross and impure one. In the vision of a deity the the ānanda aspect. The Advaitic realization is a vṛtti involved is a pure, subtle, sattvic one. In nirvi- progressive lifting of these veils. See Nalinikanta kalpa samādhi also a similar process takes place, but Brahma, Philosophy of Hindu Sadhana (London: Kegan Paul, Trench, Trubner, 1932), 147. Sri Rama here the vṛtti involved is known as akhaṇḍākāra-vṛtti, krishna also, punning on the names of three great which is capable of taking an infinite dimension. An- Vaishnava saints of Bengal, used to say that God- other major difference is that in ordinary perception realization has three stages: Advaita, Chaitanya, only a little avasthā-ajñāna covering the object is re- and Nityananda. See M, The Gospel of Sri Rama- moved. But in , itself krishna, trans. Swami Nikhilananda (Chennai: nirvikalpa samādhi mūlāvidyā Ramakrishna Math, 2002), 272, 308. is removed. However, it is important to note that 16. Kāraṇa-ajñāna and kārya-ajñāna are discussed in the akhaṇḍākāra-vṛtti only removes the mūlāvidyā. Madhusudana Saraswati’s Siddhanta-bindu. Īśvara- As soon as this takes place, Brahman reveals itself; sṛṣṭi and jīva-sṛṣṭi are discussed in Vidyaranya’s the cidābhāsa cannot reveal Brahman—that would Panchadashi. 17. A simple description of these five polar be like trying to see the sun with the help of a flash ities in adhyāsas i given in the Bengali text light. That is to say, the self-revelation of Brahman Vedantadarshanam, trans. and annot. Swami takes place without any vṛtti. This realization is what Viswarupananda (Calcutta: Udbodhan, 1970), 26. was described above as svarūpa-jñāna. 18. The Vedanta Paribhasha mentions viṣayagata- The different types of knowledge discussed so far ajñāna only. The term avasthā-ajñāna is mentioned in Yogendranath Bagchi, Advaitavade Avidya are shown in the form of a chart below. Jñāna Knowledge
Ātma-jñāna Viṣaya-jñāna Self-knowledge Objective knowledge
Astitva-jñāna Svarūpa-jñāna Sūkṣma-vṛtti Sthūla-vṛtti (‘I exist’) (Brahman exists) Vision of Devata Perception of sense-objects
To sum up, illusoriness of individuality, a two- (Calcutta: Gupta Press, 1962). See also Swami level reality, ajñāna as the conjoint cause of the Tattwavidananda, ‘Mulavidya, Avasthavidya, and world, and the non-duality of knowledge are the Tulavidya’, Bulletin of the Ramakrishna Mission In- stitute of Culture, 49/5 (May 1998), 224–5. four principles constituting the real essence of 19. The description of the mental process in per Advaita Vedanta. P ception given above is based on Dharmaraja Adhvarindra’s Vedanta Paribhasha. For a detailed Notes and References discussion on this subject see, D M Dutta, The 14. For different theories on the causal role of maya or Six Ways of Knowing (Calcutta: University of Cal ajñāna, see Dinesh Chandra Bhattacharya, ‘Post- cutta, 1972), 61–91, and Swami Satprakashananda, śankara Advaita’, The Cultural Heritage of India, 7 Methods of Knowledge (Calcutta: Advaita Ashrama, vols (Kolkata: Ramakrishna Mission Institute of 1974), 98–109. 202 PB February 2010
—No bleed here— Neo-Vedanta and the New World Order Swami Atmapriyananda (Continued from the previous issue )
Jnana and Vijñāna ne who realizes the supreme Reality basis of this vijñāna vision: ‘We believe that every through the satya-mithyā perspective of being is divine, is God. … We believe that this is the OVedanta is termed a jñānin, while one who conscious or unconscious basis of all religions, and realizes it through the nitya-līlā perspective of Neo- that this is the explanation of the whole history of Vedanta is a vijñānin, so named by Sri Ramakrishna human progress either in the material, intellectual, himself. The oneness that a jñānin perceives is the or spiritual plane—the same Spirit is manifesting One as satya, against the appearance of the many as through different planes’ (4.357). mithyā, while the oneness that a vijñānin perceives is This message of Neo-Vedanta is but an elabor the One as nitya, including and subsuming the many ation of the aphoristic statement of Swamiji quoted as līlā. In this all-embracing, all-consuming realiza- earlier: ‘The Many and the One are the same Reality, tion of vijñāna, knowledge and love—jnana and perceived by the same mind at different times and bhakti—are integrated, and they issue out through in different attitudes.’ It is this message that forms work, karma, in the form of service, sevā. This inte- the basis of Swami Vivekananda’s sevā yoga—karma gral vision makes Neo-Vedanta intensely practical transformed into puja through the vision of śiva and a lever for universal welfare and happiness. It jñāne jīva sevā. Karma is not opposed to jnana as or- makes Advaita ‘living—poetic—in everyday life’, as dinarily understood in the Advaita Vedanta school Swamiji envisioned it.20 Sri Ramakrishna once said, of Shankaracharya, but is transformed as ‘express- ‘Does God exist only when the eyes are closed, and ing jnana and bhakti’. The immortal words of Sister cease to exist when the eyes are opened? The Lila be- Nivedita embodying her remarkable understanding longs to Him to whom the Nitya belongs, and the of Swamiji’s message—Advaita in the Neo-Vedanta Nitya belongs to Him to whom the Lila belongs.’ 21 framework—are worth quoting in this context: And his remarkable statement about ‘service of man It must never be forgotten that it was the Swami as worship of God’— is well śiva jñāne jīva sevā— Vivekananda who, while proclaiming the sover- known. The same Reality that is intuited in medi- eignty of the Advaita Philosophy, as including that tation with closed eyes as the Transcendent is per- experience in which all is one, without a second, ceived with open eyes as the Immanent. The Vedas, also added to Hinduism the doctrine that Dvaita, the Upanishads, and the Gita, have spoken about Vishishtadvaita, and Advaita are but three phases this integral vision in ever so many passages, but Sri or stages in a single development, of which the last- Ramakrishna and Swamiji rediscovered these truths named constitutes the goal. This is part and parcel and revivified them with the power of their direct of the still greater and more simple doctrine that the many and the One are the same Reality, per- realization. They rejuvenated and re-presented them ceived by the mind at different times and in differ- in the complex modern age to the sceptical mod- ent attitudes; or as Sri Ramakrishna expressed the ern man in such a way ‘that a child can grasp it’.22 same thing, ‘God is both with form and without Swamiji, in fact, boldly stated that the whole his- form. And He is that which includes both form tory of human progress could be explained on the and formlessness.’ PB February 2010 203 46 Prabuddha Bharata It is this which adds its crowning significance to from the standpoint of Sri Ramakrishna’s doctrine our Master’s life, for here he becomes the meeting- of vijñāna, wherein both nitya and līlā are accepted point, not only of East and West, but also of past as the selfsame Reality. This idea ofvijñāna is closely and future. If the many and the One be indeed the related to the experience of bhāvamukha—a unique same Reality, then it is not all modes of worship and hitherto unknown spiritual and philosophical alone, but equally all modes of work, all modes of struggle, all modes of creation, which are paths of principle—by Sri Ramakrishna. Bhāvamukha itself realisation. No distinction, henceforth, between would need a separate and elaborate article which sacred and secular. To labour is to pray. To conquer would be attempted later. is to renounce. Life is itself religion. To have and to Two Sanskrit words commonly used in Vedanta, hold is as stern a trust as to quit and to avoid. pravṛtti and nivṛtti, traditionally meant involve- This is the realisation which makes Viveka- ment in and abstention from work respectively. But nanda the great preacher of Karma, not as di- Swamiji gave a wonderfully new interpretation based vorced from, but as expressing Jnana and Bhakti. on the etymological meaning of these words—which To him, the workshop, the study, the farmyard, and the field are as true and fit scenes for the meet- are derived from the Sanskrit root vṛt meaning ‘to re- ing of God with man as the cell of the monk or volve or to circle’—making a clear departure from the door of the temple. To him, there is no dif- the emphasis laid by Shankaracharya in traditional ference between service of man and worship of Vedanta. Rather than understanding the terms as God, between manliness and faith, between true movements towards and away from work—or, work righteousness and spirituality. All his words, from being equated with samsara, towards and away from one point of view, read as a commentary upon this samsara—Swami Vivekananda gave the novel ex- central conviction. ‘Art, science, and religion’, he planation that they meant a cycling towards and said once, ‘are but three different ways of express- ing a single truth. But in order to understand this away from the ‘puny ego’, the egoity that usurps to we must have the theory of Advaita’ (1.xv–xvi). itself the sense of agency. According to Swamiji, pra- vṛt-ti means ‘revolving towards’ the little self, and ni-vṛt-ti means ‘revolving away from’ the little self. Karma Yoga: Thus, anything that makes one move towards the lit- The New Thrust of Neo-Vedanta tle self, aggrandizes the little self, the ‘me and mine’, The integral vision of the Vedic seers who perceived causes bondage, is unspiritual, irreligious, unethical, divinity interpenetrating and enveloping every- immoral, and debasing. This is the real ‘original sin’— thing—īśā vāsyam-idaṁ sarvam—was thus restored selfishness, self-aggrandizement. And anything that by Sri Ramakrishna and Swami Vivekananda in Neo- takes one away from the bondage of the little self is Vedanta. Swamiji’s great thrust on karma yoga as ver- spiritual, religious, ethical, moral, and ennobling. In itable worship of the immanent Brahman shining this way he defined karma yoga as the path ofnivṛtti everywhere and at all times is the one special fea- in that it is a ‘moving away from’ or ‘cycling away ture of Neo-Vedanta. Such work does not cause any from’ the puny little ego, the ‘me and mine’.23 bondage—in contrast to the traditional view among Such a movement away from the little self can Advaita Vedantins who fear that any work is a cause be termed, in positive language, as a movement to- of bondage—because, if looked at from the point wards Brahman, ‘the vast’. One thus gets the feel of of view of jnana, it is actually non-work, since there brahma-saṁsparṣa, ‘the touch of Brahman’, in the is no egoistic sense of agency involved and the tran- words of the Gita, and gets liberated from bond- scendent Brahman is changeless and immutable; and age. Shankaracharya too, in his commentary on from the point of view of bhakti it is the veritable the Gita, says that work done without the sense of worship of the immanent Brahman. Neo-Vedanta agency, without any touch of egocentricity, cannot is a harmonious blend of these two points of view be called work at all: na tat karma yena buddheḥ 204 PB February 2010 Neo-Vedanta and the New World Order 47 samuccayaḥ syāt; it has just the semblance of work; in the physical sciences through the relentless at- in reality it cannot be classified as karma in the tempts at finding a unified field theory and, through technical sense.24 the superstring theory, a theory of everything; in As a corollary of all this, we find two characteris- the mental sciences through Western psychology tics of Neo-Vedanta that stand out as unique: (i) its and Carl Jung’s idea of the ‘collective unconscious’, unequivocal thrust on karma yoga as absolute self- and through the joint research of Jung and nuclear abandonment or self-abnegation for those who have physicist Pauli into the Cosmic Mind, Hiranya- no inclination for either jnana or bhakti; as upāsana, garbha; and in the spiritual sciences through the worship of the immanent Brahman for those who concept of the one supreme Brahman as the all- are jnana-oriented; or as loving worship of the subsuming transcendent Consciousness, manifest- God present in all beings for those who are bhakti- ing as the all-pervading immanent sat-cit-ānanda, inclined; and (ii) its use of this thrust to restore the as discovered by the Upanishadic rishis. religion of ‘love as service’, thus integrating bhakti Out of Principle Three, the essential spirituality and jnana—the worship of the Immanent and the of life, would emerge a new social consciousness or realization of the Transcendent—with karma, bring- awareness, nava-samāja-cetanā, in which the dis- ing about a wonderful fusion aimed at an integrated tinctions between sacred and secular, between reli- total human development: material development, gion and science, between monk and householder, intellectual development, and spiritual development. between jnana and karma would all be erased. ‘Sci- Swamiji wanted to achieve this threefold develop- ence and religion will meet and shake hands. Poetry ment through the simple application of the power and philosophy will become friends. This will be the of the Spirit at the three levels of human endeavour: religion of the future, and if we can work it out, we ‘This infinite power of the spirit, brought to bear may be sure that it will be for all times and peoples,’ upon matter evolves material development, made to as Swamiji declared in his lectures on jnana yoga act upon thought evolves intellectuality, and made (2.140). In this nava-samāja-cetanā of Neo-Vedanta to act upon itself makes of man a God.’ 25 the integral and holistic Vedic vision of one life— the divine life—will have re-emerged in full bloom; Satya Yuga: A New World Order the Vedic ideal of rishi-hood would be rediscovered The three principles of Neo-Vedanta mentioned and rejuvenated. Such a rishi in the modern age earlier, and discussed briefly in their various ram would be a person of divine wisdom, a complete ifications, have the following further revolutionary human being, a world citizen: not a householder implications: or a sannyasin or a yogi or a scientist or an engineer Principle One, the divinity of humans, engenders or a poet or an artist or a social worker or what- a new social philosophy, nava-samāja-tantra, when ever else separately—but all these and much more. applied to the collective, to society as a whole, in the He would represent humanity—which would then East and the West. Swamiji pointed this out when only be another name for divinity—in all its full- he said that the doctrine of human divinity was ‘the ness. Swamiji believed that it was to revive this rishi explanation of the whole history of human progress ideal that Sri Ramakrishna was born. His blessing either in the material, intellectual, or spiritual plane. to modern humans is therefore couched in the fol- … It is the duty of every soul to treat, think of, and be- lowing exhortation: ‘Be a Rishi!’ have to other souls as such, i.e. as Gods’ (4.357). Thus, the new world order, nava-yuga-dharma Out of the Principle Two, the unity of all exist- in Swamiji’s words, that would emerge out of the ence or solidarity of the universe, would come a three above-mentioned principles of Neo-Vedanta, new social science, nava-samāja-vijñāna, of Neo- would uphold the rishi ideal before men and Vedanta. Its first offshoots have already been seen women of all countries and invite them to attain PB February 2010 205 48 Prabuddha Bharata or at least approximate this grand ideal. It is this 21. M, The Gospel of Sri Ramakrishna, trans. Swami new world order that Swamiji called the Satya Yuga. Nikhilananda (Chennai: Ramakrishna Math, And in a prophetic utterance he said that Sri Rama- 2002), 778. 22. Complete Works, 5.105. krishna’s advent marks the beginning of this era: 23. See Complete Works, 1.85–6. ‘From the date that the Ramakrishna Incarnation 24. Shankaracharya’s commentary on Gita, 2.11. was born, has sprung the Satya-Yuga (Golden Age). 25. Complete Works, 4.351. … In this Incarnation … the whole world will be 26. The Life, 2.652. unified by means of Bhakti (devotion) and Prema (Divine Love)’ (6.327–8). Sri Ramakrishna had prophesied that when (Continued from page 194) Swamiji realized who and what he was, where- (i) A vigorous state with a strong and discip- from and why he had come to the earth, he would lined body of citizens. This discipline should not refuse to remain in the body any longer and would be a negative regimentation but a positive orderli- pass away of his own will—after having shaken the ness propelled by a life of the spirit: of renunciation world to its foundations through the strength of his and service. (ii) A dynamic leadership to guide intellectual and spiritual powers. On the last day forward the nation, with head held high and feet of his life, 4 July 1902, the thin veil that Sri Rama- firmly planted in the contemporary socioeconomic krishna had covered Swamiji with for the sake of his reality. In bequeathing this very contemporary and work was fully pierced, ‘the flood-gates of his soul relevant message, and in the legacy of such vision were thrown open and the living waters of the high- and values, lie the lasting significance of Subhas est Consciousness rushed forth’;26 he was heard say- Chandra Bose’s political ideas. P ing to himself: ‘If there were another Vivekananda, Notes and References he would have understood what Vivekananda has 1. Subhas Chandra Bose, The Indian Struggle (1935– done! And yet, how many Vivekanandas shall be 1942) (Calcutta: Chakravarti, Chatterjee & Co., born in time!! ’ (ibid). He passed away in the final 1952), 429. beatitude of mahasamadhi, but said that he would 2. Bose’s speech as reported in the Hindustan Times, not cease to work, promising that he would ‘inspire 8 March 1946. 3. The Indian Struggle, 72. men everywhere, until the world shall know that it 4. Bose’s speech as reported in the Hindustan Times, is one with God’. 8 March 1946. See also V P Varma, Modern Indian Neo-Vedanta, therefore, is not a mere phil- Political Thought (Agra: Lakshmi Narain Agarwal, osophy or a new wave of thought, but a vibrant liv- 1964), 500, footnote 1; and Hugh Toye, Subhas ing movement. May it inspire people everywhere Chandra Bose (The Springing Tiger): A Study of a Revolution (Bombay: Jaico, 1991), 62. and for ages to come to bring about an awakening 5. Bose’s article on ‘Japan’s Role in the Far East’ as in the global consciousness of humankind, aimed published in Modern Review, 1937, is noteworthy. at establishing peace and prosperity, all-round 6. Bose’s presidential address at the All India Anti- welfare, and universal happiness. It is now, when Compromise Conference held at Ramgarh on 19 March 1940. See Modern Indian Political Thought, humankind is most strife-torn, conflict-ridden, 493. anxiety-prone, and panic-stricken that minds the 7. For Bose’s presidential address at the Haripura world over would be benefited by listening to this session of the Congress, see The Indian Annual sublime message of Sri Ramakrishna and Swami Register, 1.340–6. 8. See , 428–9. Vivekananda. The Indian Struggle P 9. See Selected Speeches of Subhas Chandra Bose (New References Delhi: Publications Division, Ministry of Infor- mation and Broadcasting, Government of India, 20. Complete Works, 5.104. 1962), 32. 206 PB February 2010
—No bleed here— Mahendranath Gupta: The Morton Institution and Naimisharanya Swami Chetanananda
any people have a problem recon- swered it the same way: ‘Everybody will surely be ciling their day-to-day activities with liberated. But one should follow the instructions Mtheir spiritual disciplines. Even monks of the guru. … Sages like Janaka performed worldly face this dilemma; in their case it is between action duties. They performed them, bearing God in their and contemplation. Some monastics think that the minds, as a dancing-girl dances, keeping jars or trays contemplative life is better than the active life. In on her head. Haven’t you seen how the women in the Bhagavadgita, however, Krishna reconciled northwest India walk, talking and laughing while all four yogas: karma, action; jnana, knowledge; carrying water-pitchers on their heads? ’ 2 bhakti, devotion; and raja, meditation. He pointed Ramakrishna often expanded on this, as is seen out that liberation is possible through each one of in the following excerpt from the Gospel: them, as seen in the Gita quotes below. To live in the world in a detached spirit is very dif- Karma Yoga: ‘Therefore always do without attach- ficult. By merely saying so you cannot be a King ment the work you have to do; for a man who Janaka. How much austerity Janaka practised! … does his work without attachment attains the You don’t have to practise these extreme disciplines. Supreme.’1 But you need sādhanā; you should live in solitude. Jnana Yoga: ‘And those who have completely con- You may lead the life of a householder after having trolled their senses and are even-minded under all attained divine knowledge and love in solitude. … conditions and thus worship the Imperishable, the Janaka was a great hero. He fenced with two Ineffable, the Unmanifest, the Omnipresent, the swords, the one of knowledge and the other of Incomprehensible, the Immutable, the Unchang- work. ing, the Eternal—they, devoted to the welfare of all You may ask, ‘Is there any difference between beings, attain Me alone, and none else’ (12.3–4). the realizations of two jnānis, one a householder and the other a monk?’ The reply is that the two Bhakti Yoga: ‘But by devotion to Me alone may I be belong to one class. Both of them are jnānis; they known in this [Cosmic] form, O Arjuna, realized have the same experience. But a householder jnāni truly, and entered into, O dreaded prince’ (11.54). has reason to fear. He cannot altogether get rid Raja Yoga: ‘Shutting out all external objects; fixing of his fear as long as he is to live in the midst of the gaze of his eyes between his brows; equalizing ‘woman and gold’. If you constantly live in a room the outward and inward breaths moving in his full of soot, you are sure to soil your body, be it nostrils; controlling his senses, mind, and under- ever so little, no matter how clever you may be. … standing; being ever bent on liberation; ridding Although a jnāni living in the world may have himself of desire, fear, and anger—such a man of a little blemish, yet this does not injure him. The contemplation is indeed always free’ (5.27–8). moon undoubtedly has dark spots, but these do not obstruct its light. Is it possible for a householder with a full-time After realizing God, some souls perform work job and a family to realize God? Ramakrishna was in order to teach men. Janaka, Nārada, and others asked this question repeatedly, and he always an- like them, belong to this group (856–7). PB February 2010 207 looked like a chariot and was painted red. At that time the streets in Calcutta were not overcrowded, and they were lined with fl owering trees such as bakul, ka damba, and krishna-chura. M became the rector, and the teachers and students called him ‘Rector Mahashaya’. M’s eldest son, Prabhas, was the headmaster, and Fakir Babu was the superin- tendent. Classes for grades one through fi ve were held at a house on Panchanan Ghosh Lane, close to the main building; and classes for grades six to ten were held at the Amherst Street building. Later on all classes were held in the latter building. Th e school was only for boys. M divided his time between the Morton Insti- tution, where he stayed in a room on the fourth fl oor of the Amherst Street building, and Th akur Bari, his family home. Aft er he bought the Mor-
The Morton Institution, now called ‘Hindu Academy’ ton Institution in 1905, he slowly withdrew himself from regular teaching. He made decisions about M also belonged to this group. Ramakrishna the school’s management and also watched the stu- trained him to be a householder jnani. As King dents when they entered the school, during lunch, Janaka ruled his kingdom yet remained absorbed and when they left . Sometimes, however, he taught in Brahman and talked about him, so also M classes on religion, morality, and patriotism, and did his work, teaching and supervising a school, also substituted for absent teachers. while the remaining time he was absorbed in God- Mahimaranjan Bhattacharya, a student of the consciousness, writing the Master’s gospel, and Morton Institution in 1921, recalled: talking about him to seekers of God. Our Geography teacher was absent on that day, so The Morton Institution the Rector Mahashaya took the class in his place. M’s fi rst job was in 1879 as a headmaster in Narail Th e topic of the lesson was Arabia. He taught us in a High School, Jessore, now in Bangladesh, where manner I can never forget. Th e main fruit of Arabia is date. Th e story how a merchant threw away the he worked for nearly a year. In 1880, M became the stone aft er eating the fruit, the Red Sea, the Suez headmaster and superintendent of the Metropol- Canal, Mecca and Medina, and the story of the itan High School, Shyampukur branch, which was Prophet—how beautifully he narrated all these! … owned by the great educator and social reformer Besides these casual classes, the Rector would Ishwar Chandra Vidyasagar. M stayed at the Met- sometimes come for lessons on morals and ethics. ropolitan until 1886. From then, until 1905, he He would also tell us the teachings of Sri Rama- worked as a professor and headmaster in diff erent krishna, stories of great men, and explain in sim- colleges and schools in Calcutta, and fi nally in 1905 ple language verses from the Gita: Manushyatvam —hu- he bought the Morton Institution at Jhamapukur in mumukshutvam mahapurusha samshrayah manity, longing for liberation, and the company of Calcutta from the son of Nakri Ghosh. Th e school the holy—these are the three essentials of spiritual soon became so popular that one house could not life. I knew this by heart. Nobody had ever seen the accommodate all its students; so M rented a four- Rector reprimanding anybody. He would never storey building at 50 Amherst Street. Th is building lose his temper, let alone infl ict bodily punishment. 208 PB February 2010
—No—No bleedbleed here—here— But his personality was such that on hearing his deep voice even from a distance: ‘Please, place your hands on your knees and sit up erect’, we would im- mediately place our hands on our knees and sit up straight. Th e whole class would become so quiet that one could hear one’s own breathing. We never saw him raising his voice at anybody. … In Sri M’s school, the study of Sri Ramakrishna’s life and the Kathamrita was compulsory. … Along with his solemn and loving personality, his dress was also notable. A kurta with a folded cloth round his back, its two ends hanging over the shoulders opening out on his chest, long hair, ample beard reaching up to his chest, and big eyes—peaceful and patient as if turned inwards. On his feet he wore polished shoes or sometimes slippers; his gait was fi rm and patient. Sometimes he would hold his hands clasped on his back. At the tiffi n hour in school or at the close of the day or at the time of coming to school he would stand and keep on looking at the boys. Either he would M’s private room on the top oor of the Morton Institution be in the schoolroom going over the papers of the day or he would walk up and down with his hands it was not a residential room, nor even the usual behind his back. I felt awed on approaching him, puja room. It was a temple. Th ere were pictures all but later on when I came in closer contact with around—that of the Paramahamsa Deva, the Holy him I realized what a gentle loving soul lay hid- Mother, Swamiji (Swami Vivekananda), Mother den behind the outer veil, a touch of which has Bhavatarini, and so many pictures of other gods blessed me forever. and goddesses, even a picture of Jesus Christ. On Th e place Sri M occupied in the midst of the each of the pictures there were devotional marks devotees of Sri Ramakrishna was beyond my ken of sandalwood paste and fl owers, and the perfume at that age—I have earlier said so. But I was old of the burning incense. I felt something—this enough to see that Sri M was far above the com- ‘something’ cannot be expressed in words. … He mon man. Many a high-class sadhu and saint used had seen me, so he asked me to take my seat. He to visit Sri M from Belur Math and elsewhere and off ered me some fruit etc. as prasad, which I ac- so did many seekers who came to him for instruc- cepted with a mind full of devotion. … tion—and to dispel their sorrows. I can still recall Th e Rector gave me some advice before I left — the faces of some of those persons. Much later I according to the present reckoning it was perhaps came to know of their identity. But then I had banal but to us of the older generation so invalu- the simplicity of a child with his unshakable faith able: adoration of parents, complete dependence and unique curiosity. I have now lost that long- on God, compassion for created beings—these ing and regret why I did not go nearer the Rector were his main instructions. … Mahashaya—had I at least spent some more time Seen superfi cially, Sri M looked like a worldly in closer contact with him, my life would have be- person. He would keep a perfect account of profi t come meaningful. … and loss of his money. He also ran his school so ef- One day I entered the room of the Rector fi ciently. In the matter of spending also he was so Maha shaya in the recess period, full of trepida- thrift y. Not only did he believe in thrift for him- tion. He was then seated on a blanket with both self, he would also teach his pupils not to spend of his hands joined on his lap; perhaps he was needlessly. How could such a man be a realized meditating. On entering I immediately saw that soul and the winner of the grace of the Supreme PB February 2010 209 52 Prabuddha Bharata Person? To understand this, one had to know Sri vised him to take legal action; he could have easily M more intimately. … won the lawsuit, but he refused. M renamed the Many outsiders could not see how indifferent school Ramakrishna-Vivekananda Institution and Sri M was to physical comforts. And they did not continued leading it until he passed away in 1932.5 know, possibly do not know even now, how un- When Prabhas died in 1934, the school changed bounded was his charity. And yet his left hand did not know what his right hand gave away. … ownership.6 It is now called the Hindu Academy. When Swamiji’s family was passing through ter M as an Educator rible times because of want of money and was actually starving, it pulled through for three M was an excellent teacher, held in high esteem by months with Sri M’s financial help. At the end the great educators of the day as well as by national of every month he was seen filling a number of leaders. Here are three recommendations from well- money-order forms. It can only be surmised that known academics of the time: they were meant for the needy fellow-disciples of his Gurudeva who had fallen into straitened I have known Babu Mahendra Nath Gupta, since circumstances. There were those among them his appointment as Headmaster and Superintend- who could not afford medically prescribed diet, ent of the Shyampukur Branch of the Metropol others who needed medical care, yet some other itan Institution in January 1880. He has given me saintly persons who depended on charity for liv- satisfaction by diligent and attentive discharge of ing. Sri M knew them all—I believe he must have the duties entrusted to him. He is proficient in the been noting down in his diary or some other note- art of teaching and is a remarkably intelligent and book what and how much these persons needed. well informed gentleman of amiable disposition No doubt, he had a phenomenal memory.3 and an exceptional character. M’s notebook later revealed that he used the Ishwar Chandra Sarma [Vidyasagar] income he earned from the Kathamrita to support Calcutta, 26 June 1882 several monks of the Ramakrishna Order who were either sick or practising austerities. Certified that Babu Mahendra Nath Gupta was The Morton Institution was a reputable school, Professor of English and Political Economy and and the students had good results in their final Moral Philosophy in the Ripon College and satis- factorily discharged his duties. He has a high sense examinations and university entrance examin- of his responsibilities. Professor M. N. Gupta was ations. Sometime in the late 1920s, when Sir Jadu employed in the Ripon College for about six nath Sarkar was the vice chancellor of Calcutta years. University (1926–7), this university withdrew its Surendra Nath Banerjee affiliation with the Morton Institution. We do not The Ripon College, 60 Mirzapur Street know the exact reason. It may be that M had intro- Calcutta, 6 April 1898 duced religious education into the curriculum and instilled patriotism among the students during that Babu Mahendra Nath Gupta, B.A., was a professor British period. It is also said that there was a dif- of English, History and Political Economy in the ference of opinion between M and the university Metropolitan Institution for one academic Ses- authorities regarding how the school committee sion. He had to teach the B.A. classes (Pass and was formed. M then had to cancel the ninth and Honours) and also F.A. classes. He did his work thoroughly well, commanded the respect and af- tenth grades. The institution remained a private fection of his pupils, and inspired the confidence school, but limited to grades one through eight. of the College authorities. This reduced his income significantly, but the al- N. N. Ghosh ternative was to lose his freedom, which he did Principal, Metropolitan Institution not want to do.4 M’s friends and well-wishers ad- Calcutta, 31 May 19007 210 PB February 2010
—No bleed here— Mahendranath Gupta: The Morton Institution and Naimisharanya 53 M was not just an ordinary teacher who taught attains the highest spiritual realization, one should the university curriculum as outlined by the Brit- not neglect materialistic prosperity following scien- ish government. He had his own thoughts re- tific advancements. garding education and was greatly inspired by In addition to building character and en Ramakrishna’s mode of teaching, which he incorp- abling students to enter the university, M also orated into his own teaching. Because the Morton sought to provide a ‘man-making education’ for Institution was a private school, M had the freedom the boys whom he taught. The following were his to incorporate his method of teaching in addition guidelines: to the curriculum of the university. 1. It is essential to present the goal of human life Mahimaranjan recalled: ‘Why did Sri M’s teach- to students from an early age. We need genuine ings go straight to the heart? So many persons teach, human beings to build the nation. Under the influ- but their teachings have little effect. The reason ence of the British, students learn that the goal of is that Sri M would teach only what he himself education is to achieve fame, prestige, and money. believed in and had practised in his life. Without 2. The students should be brave and physically being determinedly true to one’s vows nobody can strong. A butter-doll is good for nothing. They do it.’ 8 should be taught manliness from their childhood M emphasized national education, man-making onwards. education, and the goal of education. He said: 3. Students should learn the dignity of labour; there is no shame in doing one’s own work. The One should know first the contents of human British educational system did not emphasize the beings, and then philosophy or the plan of educa- dignity of labour; rather it trained a few Indians tion. Each human being has three bodies: gross or physical, subtle or intellectual, and causal or spir- to imitate the British, who used the natives to do itual. It is extremely important to feed all three menial jobs. Even in his old age M demonstrated bodies so that they become strong. Our schools to his students how to remain active. He did his and colleges are feeding only the subtle body. The own chores, contributed to the household work, educational system must be connected with the and even repaired the roof of the school building spiritual body, which will form character and will himself. bring peace and joy. If education is not connected 4. M worked to develop perseverance and ten with the Highest Ideal, the moral character will acity in his students. He said: ‘Try, try again. If at not be strong. India’s culture is grand and great because of her educational system. In olden days first you don’t succeed, try, try again. Never give up students would live with their gurus and received until you reach the goal.’ broad training that developed all three levels of 5. M emphasized moral and spiritual education their bodies. Before planning for education, we and introduced his students to the lives of the great should first set the ideals of a human being, the teachers of the world and to the Sri Ramakrishna ideals of national life. Otherwise it would be like Kathamrita. He believed that Ramakrishna’s cath- water poured from a pitcher, which is falling on olic views about religion could eradicate religious the floor because the glass is far away. It turns into fanaticism. fruitless toil.9 6. In M’s time there were no teacher-training col- Regarding the goals of education, M empha- leges, so he recommended that teachers get good sized building character first, and second, passing training. He also advocated training for parents or the university entrance examination. A student guardians because students lived at home, not with should be idealistic and at the same time practical. a guru as in ancient times. Without a university education a student cannot 7. ‘Teaching is an art,’ said M. The teacher should procure a good job with a decent salary. Until one be a person of good character and must be tactful PB February 2010 211 54 Prabuddha Bharata enough to handle students without scolding and Regarding the method of teaching, M said: ‘An caning them, as was common in his time. M also ideal method of learning is when a student learns said: ‘The Master said, “It is better to hear than to using all five organs of knowledge’ (4.248–9). read, and better to see than to hear.”’ So a teacher When teachers give lectures, students use only one should read and then teach students verbally in- organ of knowledge—the ears. They use their eyes stead of forcing them to read books themselves. and ears if diagrams and maps are also provided. Teachers should use pictures, diagrams, and maps Likewise they learn more by using other organs of so that students can visualize what they are learn- knowledge—nose, tongue, and skin. ing. And from time to time teachers should take On the first and second floors of the Morton students to various places so that they can see what Institution, M taught apara vidya, regular educa- is actually being discussed. tion, to his ordinary students, and on the fourth M said: ‘Some professors who lecture in Eng- floor—in Naimisharanya—he taught para vidya, lish in colleges have no clear idea of what they are supreme knowledge, to seekers of God. teaching, because they do not know that language One needs an education to improve one’s stand- well enough. So how will the students learn? They ard of living, so M always encouraged his students memorize the lessons without understanding to apply themselves: ‘Study well. It helps us get ac- them, then pass the examinations and receive a quainted with various thoughts of the world, and BA or MA degree. When the British authorities the interactions of thoughts develop our men- encouraged Vidyasagar to spread their method tal culture. Finally, the mind resorts to sublime of education, he replied with a smile, “Yes, the thoughts. Furthermore, when one is always en- students will pass the examinations but learn very gaged in learning higher thoughts, that develops little”’ (11.12). brahmacharya and eventually enhances love and According to M, the medium of education attraction for God.’12 should be the students’ native language. Students (To be concluded) must learn English and Sanskrit, of course, but be- fore teaching in these languages the teacher should References first explain the theme in the mother tongue. Dur- 1. Bhagavadgita, 3.19. ing the classes the teacher should check from time 2. M, The Gospel of Sri Ramakrishna, trans. Swami to time to ensure that students are absorbing the Nikhilananda (Chennai: Ramakrishna Math, subject.10 2002), 98. Swami Nityatmananda, a teacher in the Mor- 3. Sri Sri Ramakrishna Kathamrita Centenary Me- ton Institution, wrote: ‘I worked with M in the morial, eds P Gupta and D K Sengupta (Chandi school and realized that he was a teacher of a high garh: Srima Trust, 1982), 304–14. calibre. Although he was such a great scholar, while 4. Srima Samipe, ed. and comp. Swami Chetanananda (Calcutta: Udbodhan, 1996), 57. teaching he would come down to the level of the 5. Amiya Kumar Majumdar, Punya Darshan Srima students. He would study the minds of the stu- (Calcutta: Gangotri Parishad, 1985), vol. 2.ix. dents and find out how much they could absorb 6. Abhay Chandra Bhattacharya, Srimar Jivan and how they could learn properly. He would use Darshan (Calcutta: Grantha Bharati, 1990), 285. maps, pictures, diagrams, and other methods so 7. Ibid., 284–5. that the students could learn well. He introduced 8. Kathamrita Centenary Memorial, 320. 9. Swami Nityatmananda, Srima Darshan, 16 vols Bengali as the medium of instruction in the Mor- (Calcutta: General Printers, 1968), 4.38. ton Institution. He was not only a teacher of stu- 10. Srimar Jivan Darshan, 290. dents, he also taught the teachers the methods of 11. Srima Darshan, 1.xii. proper teaching.’11 12. Srimar Jivan Darshan, 295. 212 PB February 2010 REVIEWS
For review in Prabuddha Bharata, publishers need to send two copies of their latest publications.
Holy Mother the Master; in other matters, ‘I used my own com- Swami Nikhilananda monsense’. Sri Ramakrishna treated her with due Ramakrishna Math, Mylapore, Chennai regard and respected her views. Referring to her as 600 004. E-mail: [email protected]. ‘Saraswati’ he warned devotees that if anyone caused xii + 356 pp. Rs 100. annoyance to her even he would not be able to help. Such was her stature. his elegantly brought out book is a vivid and in- A chapter dedicated to ‘Radhu’ explains how a timate portrait of Sri Sarada Devi, revered as Holy ‘troublesome, incongruous and rebellious’ charac- TMother. The Ramakrishna Math has earlier published ter had a major role in ‘chaining’ Holy Mother to a two biographies of Sri Sarada Devi written by emi- worldly life to complete her mission. One may also nent monks of the Order. It is a challenging task to pick up subtle lessons on the need for a support sys- work on the hagiography of one who zealously con- tem in households having a member emotionally cealed her divinity. Swami Nikhilananda’s work—the unbalanced. swami was initiated into monastic life by Sri Sarada The book will evoke eternal interest. It has a mes- Devi—has a freshness of approach and the contents sage for all sections of our society, a society that are embellished by his remarkable writing skills. believes in conservatism and has a skewed view of Sri Sarada Devi’s life has a unique place in spir chastity and the role of women. itual history. She combined in herself the roles of a P S Sundaram nun, mother, and wife. Leading a very simple life, Chennai enduring extreme hardship—financially and other wise—in a feudal society, yet radiating love and India and China: compassion for humans as well as other creatures, is A Thousand Years not easy. With no formal education she was sangha- of Cultural Relations janani, mother of the Order, giving shape and motiv Prabodh Chandra Bagchi; ating a movement that has made history in service to humanity. The author brings to focus Sri Sarada Rev. and ed. Haraprasad Ray Devi’s love, which extended beyond caste, creed, reli- Munshiram Manoharlal, PO Box 5715, gion, and nationality. Her life and talks are a lesson in 54 Rani Jhansi Road, New Delhi 110 055. true love, well beyond the concept of Platonic love. E-mail: [email protected]. 2008. xxii + 232 pp. Rs 650. Sri Sarada Devi suffered the ignominy of being a widow in a nineteenth-century rural India, steeped in ow that the entire world is focused on the rise senseless orthodoxy and superstition. In due course of India and China and the shift of global power she demonstrated the true spirit of purity in life and Nfrom the West to the East, it is pertinent to look at ‘condemned the morbid passion for purity especially these two Asian giants with a sense of history. Given regarding pollution by touch’. Her support for edu- the paucity of literature and even public discussion cation of women and for learning English is refresh- on the historical origins of the India-China relations, ingly original and progressive. it is a welcome step that the publishers of the original Swami Nikhilananda also presents another print have come out with this revised edition. unique feature of Sri Sarada Devi’s life: Though she The book deals with the emergence of Buddhism remained devoted to Sri Ramakrishna, she never in India and the rise of Central Asian kingdoms at compromised on her role as mother; there her will a time marked by the Westward expansion of the reigned supreme. She explained her attitude thus: In Chinese empire into Central Asia. The book dis- respect of spiritual matters, absolute obedience to cusses in much detail the routes of communication
PB February 2010 213 56 Prabuddha Bharata between India and China and shows how the early Sketches of Saints trade and cultural contacts were essentially ‘Buddhist Known and Unknown routes’ through which comprehensive cultural inter- J P Vaswani actions began and continued for over a thousand years. The pioneers of these cultural interactions were Sterling Paperbacks, A-59 Okhla Indus- trial Area, Phase II, New Delhi 110 020. two Buddhist monks from India—Dharmaratna and E-mail: [email protected]. Kashyapa Matanga—who were invited by the Chi- 2008. 250 pp. Rs 200. nese Emperor in 65 CE to reside in China and trans- late some Buddhist texts. Emperor Ashoka’s initiative n this book Dada Vaswani has presented the lives and in introducing Buddhism into Sri Lanka had already teachings of a few great souls. The back cover notes: set in motion the robust and vibrant expansion of ‘Dada’sI profound admiration, love and reverence for this new religion into much of the Asian continent: these great souls transcends all narrow boundaries … Cambodia, Java, Sumatra, Japan, and Korea. There Thus he writes with equal respect for Sadhvi Vasuki are detailed chapters on ‘Ancient Chinese Pilgrims to and Mother Teresa; Adi Shankara comes alive in these India’ and the evolution of Buddhism and its litera- pages as does Father Damien; Albert Schweitzer is ture in China. In fact, we obtain crucial information featured here, as is Hasan Darvesh.’ The book also about the history of Buddhism from these Chinese contains vivid character sketches of the other torch- sources as many of these texts were lost in India. bearers of divinity: Kabir, Ishadassi, Avvaiyar, Sadhu The author’s research demonstrates that the rise Hiranand, Sister Nivedita, Swami Rama Lingam, and subsequent fortunes of Buddhism in China were Sadhu Vaswani, Gurudev Ranade, Jose Rizal, Shabari, inextricably tied to the patronage extended by Chi- Swami Leela Shah, Sadna Kasai, and Zarathrustra. nese emperors. By the tenth century, the local Con- Each chapter is preceded by a brief introduction fucian and Taoist literati opposed Buddhism on the of the saint written in a single page box with his or grounds of it being a foreign religion and this led to her message and contribution. At the end of each a gradual decline in the royal patronage and general chapter the sayings and a lists of books of and on the acceptability of Buddhism. Also, while the Buddhist particular saint are given. This provides a variety of monks and scholars were committed to spreading the sources for readers wishing to delve further into the message of Buddha with a sense of selfless devotion, lives and times of the saints. The character sketches the motives of the Chinese emperors in patronizing are vibrant, comprehensive and take us directly to the religion were largely political—it was seen as an the dominant note of their lives. instrument for cultivating better relations with the All the personalities profiled in this book have Central Asian kingdoms and India. one experience in common: they achieved enlight- The book offers a panoramic view of a thousand- enment and strove to remove human suffering. This year period when India contributed to the intellec- book makes an elevating, inspiring, and purifying tual and religious history of the entire Eastern Asia reading. The language bears the stamp of Dada: very through Buddhism and the agents of this great move- clear and lucid. ment were not armies or diplomats but monks and Dr Chetana Mandavia scholars. The uniqueness of this book stems from Professor of Plant Physiology the author’s utilizing a plethora of important mate- Junagadh Agricultural University rial collected from original Chinese sources along Junagadh with the findings of French and German sinologists. The breadth of the subject matter and the in-depth Book Received research undertaken by the author, back in the 1940s, is truly commendable. The book should be of invalu- A Short Life of Rani Rashmoni able help to all students of Buddhism in general and H N Sarkar those interested in the history of India-China rela- tions in particular. Sri Ramakrishna Kendra, Jagacha, How- rah. 2009. 154 pp. Rs 50. Dr Vinayak Rao Consultant, Higher Education, Leadership, A short study of the life of a remarkable nineteenth- and International Affairs century woman who rose above caste limitations by New Delhi dint of courage, sagacity, and hard work. 214 PB February 2010
—No bleed here— Reports
News from Branch Centres In a function held at the Ramakrishna Mission Prof. Brij Nath Kaul receiving the Vivekananda Medal Institute of Culture, Kolkata, on 18 November them are as follows. Kadapa: 7,500 saris and an equal 2009, Sri Gopalkrishna Gandhi, then Governor of number of dhotis and bed-sheets to 7,500 families of West Bengal, presented the Vivekananda Medal, 15 villages in Kurnool district from 9 to 17 December. Belgaum: 205 saris to 70 families of one village of comprising a go ld medal, a cash award of Rs 50,000 Gokak taluk in Belgaum district on 6 December. and a citation, to Prof. Brij Nath Kaul of Srinagar, Cyclone Aila Relief · Centres in West Bengal Kashmir. Swami Prabhananda, general secretary, continued relief operations among the victims of Ramakrishna Math and Ramakrishna Mission, at Aila Cyclone. Details of the relief materials distrib- tended the programme as the chief guest. uted are as follows. Manasadwip: 765 saris and 150 On 29 November Ramakrishna Math and dhotis to 915 families of 5 villages in Sagar block, South 24-Parganas district, in September and Oc- Mission, Viveknagar, organized an All Tripura tober. Swamiji’s Ancestral House: 2,000 blankets to Devotees’ Conference at the Ashrama, which was cyclone victims at 5 villages of Hingalganj block in attended by 547 devotees. North 24-Parganas district from 24 November to 5 The Regional Braille Press of Blind Boys’ Academy, December. Ramakrishna Mission Ashrama, Narendrapur, Winter Relief · 8,414 blankets were distributed won the national and state awards for the empower to people affected by the severity of winter through the following centres: Baranagar Mission: 2,500; ment of persons with disabilities for 2009, in recog Bhubaneswar: 600; Chandigarh: 400; Chandipur: nition of its publication of Braille literature in six 500; Coimbatore Mission: 325; Cooch Behar: 300; languages for the last 43 years. Smt Pratibha Patil, Garbeta: 136; Jalpaiguri: 200; Jamshedpur: 72; President of India, and Sri Gopalkrishna Gandhi, Karimganj: 1,000; Manasadwip: 200; Narainpur: Governor of West Bengal, handed over the awards at 81; Puri Mission: 1,000; Saradapitha: 1,100. Besides, the following centres distributed woollen chadars to New Delhi and Kolkata respectively on 3 December, the needy: Baranagar Math: 180; Sargachhi: 160. the international day of persons with disabilities. Distress Relief · The following centres distrib- uted various items to the needy in their respective Relief areas: Baranagar Mission: 259 saris; Chandigarh: 350 Flood Relief · Centres in Andhra Pradesh and assorted garments; Porbandar: 102 pieces of equip- Karnataka continued relief operations among flood ment, including artificial legs, calipers, walkers, arm- victims. Details of the relief materials distributed by rests, and belts to disabled persons.
Synopsis of the Ramakrishna Mission Governing Body’s Report for 2008-09
The 100th Annual General Meeting of the Rama During the year under review the Mission krishna Mission was held at Belur Math on Sun started a new centre at Hatamuniguda in Raya day, 20 December 2009 at 3.30 p.m. The Mission gada, Orissa. completed 100 years since its registration on 4 May In the educational field, the following new 1909 with the Registrar of Societies. projects deserve special mention: starting of a PB February 2010 215 58 Prabuddha Bharata postgraduate course in Bengali at Vidyamandira mention: starting of an audio-visual unit with college of Saradapitha centre; a postgraduate course personality development programme by Kankur in Chemistry at Vivekananda Centenary College of gachhi centre (Kolkata); a mobile medical service Rahara centre; three courses, viz. Communicative unit by Barasat centre (Kolkata); an eye care unit German, Communicative Chinese, and Business by Rajkot centre; and youth awareness programme Chinese at the School of Languages of the Institute by Ulsoor centre (Bangalore). of Culture, Gol Park; two programmes, viz. Industry Outside India, the Math started a new centre at Sponsored Skill Training programme for school St. Petersburg, Russia. Durban centre in South Af dropouts and Skill Training course on construc rica built a 35-bed home for terminally-ill patients. tion at Industrial Training Institute in Coimbatore Germany centre shifted its regular activities to its centre; postgraduate training courses in Plastic Sur newly acquired house in Muehlheimam Main near gery and Pathology in the Vivekananda Polyclinic Frankfurt. Japan centre published three books in of Lucknow centre; a post basic B.Sc. nursing col Japanese language on Srimad Bhagavatam, disciples lege in Seva Pratisthan centre (Kolkata). of Sri Ramakrishna, and Vedanta. In Bangladesh, In the medical field, the following new projects Mymensingh centre started a computer centre, deserve special mention: starting of an MRI unit Dinajpur centre constructed a building for students’ at Seva Pratishthan centre; a 24-bed orthopaedic home and Dhaka centre upgraded its junior high ward at the Vivekananda Polyclinic of Lucknow school to high school level. centre; a panchakarma therapy unit at Narendrapur During the year, the Math and Mission under centre; a mobile medical unit at Purulia centre and took extensive relief and rehabilitation programmes a physiotherapy department in the dispensary of in several parts of the country involving an expend Vrindavan centre. iture of Rs 6.20 crore, benefiting 10.29 lakh people In the rural development field, the following belonging to 2.49 lakh families in 1,616 villages. new projects deserve special mention: distribu Welfare work was done by way of providing tion of 200 bee-keeping boxes along with kits and scholarships to poor students, pecuniary help to tools to 200 villagers by Cherrapunjee centre; con old, sick, and destitute people, etc; the expenditure struction of 2 check dams at the foot of Ayodhya incurred was Rs 9.54 crore. hills by Purulia centre; construction of a stop-dam Medical service was rendered to more than 79.05 and 3 lift-irrigation systems by Narainpur centre lakh people through 15 hospitals, 125 dispensaries, in Chattishgarh to provide irrigation facilities for and 53 mobile medical units; the expenditure in 176 acres of cultivable land in villages benefiting 79 curred was Rs 77.53 crore. tribal families; renovation of 25 dilapidated houses Nearly 4.84 lakh students were studying in our of poor rural people in North 24-Parganas district educational institutions from kindergarten to uni in West Bengal by Janasikshamandira unit of Sarada versity level. A sum of Rs 144.53 crore was spent on pitha centre; a number of programmes started by educational work. Lokasiksha Parishad of Narendrapur centre (Kol A number of rural and tribal development pro kata), viz. a special aromatic plantation training jects were undertaken with a total expenditure of course, poverty alleviation programme through rice Rs 26.13 crore. innovation system, fluoride mitigation programme, We take this opportunity to express our heartfelt national hand-washing programme, and so on. thanks to our members and friends for their kind During the year under review the Ramakrishna cooperation and help. Math started new centres at Haripad in Kerala and Swami Prabhananda at Rajarhat Bishnupur, Kolkata. Under the Math, General Secretary the following new developments deserve special Ramakrishna Math and Ramakrishna Mission 216 PB February 2010