2 THE ROAD TO WISDOM Swami Vivekananda on The Mechanics of Prana
ll the automatic movements and all the Aconscious movements are the working of Prana through the nerves. It will be a very good thing to have control over the unconscious actions. Man is an infinite circle whose circumference is nowhere, but the centre is located in one spot; and God is an infinite circle whose circumference is nowhere, but whose centre is everywhere. man could refrain from doing evil. All the He works through all hands, sees through systems of ethics teach, ‘Do not steal!’ Very all eyes, walks on all feet, breathes through good; but why does a man steal? Because all all bodies, lives in all life, speaks through stealing, robbing, and other evil actions, as a every mouth, and thinks through every rule, have become automatic. The systematic brain. Man can become like God and robber, thief, liar, unjust man and woman, acquire control over the whole universe if are all these in spite of themselves! It is he multiplies infinitely his centre of self- really a tremendous psychological problem. consciousness. Consciousness, therefore, is We should look upon man in the most the chief thing to understand. Let us say charitable light. It is not easy to be good. that here is an infinite line amid darkness. What are you but mere machines until We do not see the line, but on it there is one you are free? Should you be proud because luminous point which moves on. As it moves you are good? Certainly not. You are good along the line, it lights up its different parts because you cannot help it. Another is bad in succession, and all that is left behind because he cannot help it. If you were in becomes dark again. Our consciousness may his position, who knows what you would well be likened to this luminous point. Its have been? The woman in the street, or the past experiences have been replaced by the thief in the jail, is the Christ that is being present, or have become subconscious. We sacrificed that you may be a good man. Such are not aware of their presence in us; but is the law of balance. All the thieves and the there they are, unconsciously influencing murderers, all the unjust, the weakest, the our body and mind. Every movement that wickedest, the devils, they all are my Christ! is now being made without the help of I owe a worship to the God Christ and the consciousness was previously conscious. demon Christ! That is my doctrine, I cannot Sufficient impetus has been given to itto help it. work of itself. The great error in all ethical systems, without exception, has been the rom The Complete Works of Swami Vivekananda, failure of teaching the means by which F(Kolkata: Advaita Ashrama, 2016), 2.32-4. Vol. 125, No. 4 RABUDDHA 3 April 2020 P HARATA B or AWAKENED INDIA Managing Editor A monthly journal of the Ramakrishna Order Swami Shuddhidananda started by Swami Vivekananda in 1896 Editor Swami Narasimhananda Associate Editor and Design Contents Swami Shantachittananda Production Editor Traditional Wisdom 391 Swami Chidekananda This Month 392 Cover Design Subhabrata Chandra Editorial: The Fading Smile in Words 393 Print Production Coordination The Birds of Sri Ramakrishna: The Chataka 395 Swami Vedavratananda Dr Suruchi Pande Internet Edition Coordination The Evolving Science of Meditative Practices 400 Swami Jnanishananda Gautam Sharda Circulation Indrajit Sinha The Vedic and Upanishadic Understanding 406 Tapas Jana of Manas or Mind Editorial Office Father Rajen Lakra, OP Prabuddha Bharata Swami Vivekananda’s Vision of the Cycles 413 Advaita Ashrama PO Mayavati, Via Lohaghat of Civilisation: An Analysis Dt Champawat · 262 524 Pravasi Dholakia Uttarakhand, India The Psychology of the Gita 418 Tel: 91 · 96909 98179 [email protected] Swami Narasimhananda [email protected] Advaita Vedanta: Swami Vivekananda 423 Printed and Published by and the Global Context Swami Vibhatmananda Swami Satyapriyananda Publication Office Young Eyes: Why Should We Help Others? 426 Advaita Ashrama 5 Dehi Entally Road Balabodha: Punya 428 Kolkata · 700 014 West Bengal, India Traditional Tales: Should We Lie? 429 Tel: 91 · 33 · 2289 0898 / 2286 6450 Reviews 431 [email protected] Manana 433 Internet Edition www.advaitaashrama.org Reports 435
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Please write to: ADVAITA ASHRAMA, 5 Dehi Entally Road, Kolkata 700 014, India Phones: 91-33- 22890898 / 22866450, Email: [email protected] 11 Traditional Wisdom Wrút²; std{; ŒtËg JhtrªtctuÆt; > Arise! Awake! And stop not till the goal is reached!
April 2020 Maitrayaniya Upanishad Vol. 125, No. 4
म配섾यणीयोपनिषतै ्
किमात्मकानि वा एतानीन्रियाणि प्रचरन्तद्गꅍ्यु्यु ताचतैै षेे ामिह को नियꅍताव配ेे यह प्र配यहात्मात्मकानी配यात्मा षय ामद्गꅍ्यु्यु तानियꅍतावाप्सरसो भानवीयाश्च मरीचयो नामाथ पञ्चमी रश्मिभिरपय픿픿 ानत鄿 कतम आत्मति ेे ।योऽय ंं श饍鴃्यु पतू ः शꅍूू यःशाꅍताि लक्षणो啍तःस्वकैैर्敍लल 셁पगगग ृृ यः। ततयय ल줿ङमलिङय嵍ेनन ्रर ौष्ण्यमाविष्टञ्चापा ंं यः शिवतमो रस इ配ेयय ेे । ॥६.३१॥
Kimatmakani va etanindriyani pracharantyudganta chaiteshamiha ko niyanta vetyaha pratyahatmatmakanityatma hyeshamudganta niyanta vapsaraso bhanaviyashcha marichayo namatha panchami rashmibhirvipayanatti katama atmeti. Yo’yam shuddhah putah shunyah shantadi lakshanoktah svakairlingairupagrihyah. Tasyaitallingam-alingasyagner-yad-aushnyam- avishtanchapam yah shivatamo rasa ityeke. (6.31)
Of what nature, indeed, are these senses that go forth towards their objects? Who is the one that sends them out here and who restrains them? Some answer that they are of the nature of self for the self is one who sends forth and restrains them. There are enticing objects of sense and there are what are called the luminous rays. Now, the self feeds on the objects by five rays. Who is the self? One who has been defined as pure, clean, void, tranquil, and of other marks. Some say that the mark of one who is without any mark is as heat and anything pervaded by it are to fire, or what the most pleasant taste is to water. (6.31)
PB April 2020 391
—No bleed here— 12
THIS MONTH
he ability to take a humorous out- Uttarakhand, brings out the psychological look at things is decreasing by the day. It is teachings of the Bhagavadgita in the first instal- Tbecoming difficult for people to write -hu ment of The Psychology of the Gita. mour that is not mere jokes or satire. With an Swami Satyapriyananda, a former editor of increasing focus on material aspects of life, one Prabuddha Bharata, Ramakrishna Math, Belur can see The Fading Smile in Words. Math, explains the philosophies of Bhaskara, Dr Suruchi Pande, vice chairperson, Ela Ramanuja, and Yamuna in the fourth instalment Foundation, Pune and former head, department of Advaita Vedanta: Swami Vivekananda and of ethno-ornithology, mes Garware College, the Global Context. Pune, and the author of many books, explores The young have wonderful insights on various the contexts in which Sri Ramakrishna talked issues. In Young Eyes, such insights are brought about the Chataka bird and also gives some or- to the readers every month. This month Suravi nithological information in The Birds of Sri Chattopadhyay, who is studying in ninth class at Ramakrishna: The Chataka. Raghunathpur Girls’ High School, Purulia talks Gautam Sharda, senior research fellow, de- about Why Should We Help Others? partment of philosophy, University of Delhi, Many wonderful nuggets of wisdom con- focuses on the rich and ancient tradition of con- tained in ancient scriptures are difficult to templative meditation being practised in India understand. In Balabodha, such ancient wis- for thousands of years and how it affects our dom is made easy. This month’s topic isPunya . overall mental and physical health in The Evolv- Understanding this popular word is necessary to ing Science of Meditative Practices. understand its meaning. Father Rajen Lakra, OP, a Dominican priest Truthfulness is a great virtue and we should and assistant professor of philosophy at Hislop always speak only the truth and should never College, Nagpur, discusses the concept of mind lie. This is shown in the story Should We Lie? as found in the Vedas and the Upanishads in This story is this month’sTraditional Tales and The Vedic and Upanishadic Understanding has been translated from the Tamil book An- of Manas or Mind. mika Kathaigal. Pravasi Dholakia, a writer from Gujarat, out- Bryan Magee was a professor of philosophy, lines Swami Vivekananda’s unique vision of the music, theater critic, bbc broadcaster, and mem- history of India and the world in Swami Vive- ber of Parliament, whose books including The kananda’s Vision of the Cycles of Civilisation: Story of Philosophy have been translated into An Analysis. more than twenty languages. He has written the Swami Narasimhananda, editor, Pra- book Ultimate Questions. From this book, we buddha Bharata, Advaita Ashrama, Mayavati, bring you this month’s Manana.
392 PB April 2020 13
EDITORIAL The Fading Smile in Words
umour is not funny business. Only humour is born when nothing appears to be ser- a person who can laugh away one’s ious. In the present-day world we are too serious, failings and face the challenges of life almost obsessed with the here and the now. We Hwith a smile, can even begin to understand true live wearing a kaleidoscopic lens of instant grat- humour. It is difficult to write humour. Making ification. Any experience that demands an atten- fun of something or somebody is not humour. tion of more than a few seconds is too much to Humour has as its bedrock the pains of human handle for the contemporary human being. All life. It is like the rose that has to be touched only after tackling the thorns. Humour is not In the present-day world, we live wearing a frivolous. It is not just making a joke or writing kaleidoscopic lens of instant gratification. satire. Joke and satire are dependent on some- thing. They are commentaries on a particular our experience is becoming more and more vis- situation. Humour could be something that is ceral and anything that requires deep thought neither a joke nor a satire. It could be something only ends up constipating our faces. independent of any situation, object, or person. It is quite easy to complain. That is essentially We see a decline in humour in the written what a joke or satire about someone or some- word. Writing might have become more serious, thing is. It is rather difficult to transcend the state but it has definitely lost humour. We live in a world of complaining and understand the helplessness of competition, targets, and deadlines. In this pres- of a situation that led to the complaint in the first sure-stricken world, we seldom smile. The pressure place. That kind of understanding requires one to produce and to meet deadlines and targets has to break the veneer of the apparent and go deep only made humour a rare, almost extinct, species into the cause of everything. It requires thinking. of the written word. Humour needs leisure. Of And deep thinking, and often, even plain think- course, not the leisure that finds its way to fulfil- ing, has become a rare phenomenon these days. ment through entertainment but leisure that leads While a joke or satire is often specific to a to deep thinking. More studies or more informa- time or milieu, humour is independent of even tion does not create humour but in-depth ponder- time or milieu. You can read a well-written piece ing without any material gains in view does. of humour from a couple of centuries ago and ex- Humour is based on a deeper understanding perience the same fun as probably the writer her- of the universe and oneself in relation to the uni- self or himself experienced at the time of writing verse. This understanding is of the inconsequen- that piece. Humour never dies. It is often ig- tial nature of everything. It is the understanding nored. It is often difficult to discover. But there is that matter does not matter. A deeper spiritual humour in every time, milieu, and person. How- core is at the heart of all true humour. A sense of ever, bringing out that humour is not at all easy.
PB April 2020 393 14 Prabuddha Bharata
One important reason why we read less and true knowledge is can afford to smile through less of humour these days is because of the pro- words of wisdom. liferation of expression. These are the times when Structured writing is not humour. One can- a thought is delivered prematurely without it not write humour when one is low on con- being given enough time for impregnation. We fidence. A person wishing to show off one’s are ordered to conceive ideas. Creativity and im- knowledge to prove one’s capability cannot write agination have price tags hanging over them as humour. Humour is born in simplicity. Humour their deadly noose. It requires character to write is the intersection of intelligence and learned ig- humour. Character that cannot be bought and norance. Much like the circus clown, who has sold but can only be cultivated in the garden of faded into the memory lanes of history, one can life. The question, ‘what is the purpose’, is the an- create humour only when one has the confidence tithesis of humour. Purposeless experiments with and knowledge of all steps and afford to falter or the written word alone can produce humour. We miss some of them. Humour is not ready-made. live in the times of copywriting and copyright- Competitive writing does not bring out the ing. These days ideas are seldom pondered upon reader in you. It does not inspire imagination but are more patented. And one cannot patent because it lacks it. Humour is beautiful. It shows or copyright a sense of humour. its different aspects every time you approach it. It Nowadays we have become more technical, is full of elements of surprise. There is a thrill in technological, and dependent on artificial intel- humour. Writing humour is establishing an un- ligence. Humour has become the first victim of named bond with words, where your thoughts, logical algorithms. The courage to fail and err has emotions, and your very being coalesce with succumbed to the narcissistic need for success. your expression, where you dance rhythmically When we are unable to succeed according to the with the words and produce a symphony that alien benchmarks created by others who are ig- brings different degrees of laughter in the reader. norant of our predicaments, we flaunt our aimless We are nowadays finding it difficult to come and endless lives through photographs of what across a piece of humour writing and are also we eat, wear, or see in numerous posts on social finding it more difficult to write one ourselves, media avenues. We forget our physical and intel- because we seldom get bored these days. We have lectual selves in our pursuit to create attractive lost the luxury of doing nothing in the race to digital avatars. We become subjects of humour create things that mean nothing to us. Lighten- but end up with lesser smiles on our faces. ing up the faces and minds of people with deep Only an independent person can smile. Only constructions of wit is a service nonpareil. when one realises the futility of external embel- Our preoccupation with sense and meaning is lishments, can one be humorous. It needs a per- completely against humour. Humour is about the son with a freewheeling mind and freedom of courage and willingness to accept nonsense. That thought to produce elegant expressions of hu- is why it is hard to define humour. The fading mour. Only a mind brimming with originality smile in words, the apparent dearth of humour of content can have the nerve to ignore them writing needs serious reflection. We are increas- and create something that brings a fulfilment ingly losing the patience to be funny. Humour is of experience without having anything specific one of the very few special characteristics of the as content. Only a person who has known what human being and we need to preserve it. P
394 PB April 2020 15
The Birds of Sri Ramakrishna: The Chataka Dr Suruchi Pande
was living in a garden house on the other side ri Ramakrishna refers to the Chataka of Ganges. Keshab was expected there that day. bird1 in some of his dialogues recorded in He longed for Keshab as the chatak bird longs SThe Gospel of Sri Ramakrishna. for rain (607). By being lowly one can rise high. The chatak The chatak bird craves only rain-water. bird makes its nest on low ground, but it soars Even when it is dying of thirst, it turns its beak very high in the sky. Cultivation is not possible upward and wants only water from the sky. The on high land; in low land water accumulates Ganges, the Jamuna, and the seven oceans are and makes cultivation possible.2 filled to the brim, but still it will not touch the In some people spiritual consciousness has water of the earth (657). already been awakened; but they have special The chatak bird drinks only rain-water. marks. They do not enjoy hearing or talking Though the Ganges, the Jamuna, the Godavari, about anything but God. They are like the and all other rivers are full of water, and though chatak, which prays for rain-water though the the seven oceans are full to the brim, still the seven oceans, the Ganges, the Jamuna, and the chatak will not touch them. It will drink only rivers near it are all filled with water. It won’t the water that falls from the clouds. He who has drink anything but rain-water, even though its developed such yoga can see God (689). throat is burning with thirst (205). Though the chatak bird is about to die of a To the chatak all water except rain is tasteless. parched throat, and around it there are seven It will drink no other water, but looks up agape oceans, rivers, and lakes overflowing with water, for the rain that falls when the star Svati is in still it will not touch that water. Its throat is the ascendant. It drinks only that water. A real cracking with thirst, and still it will not drink sannyasi will not enjoy any kind of bliss except that water. It looks up, mouth agape, for the rain the Bliss of God (244). to fall when the star Svati is in the ascendant. One can never attain God without ‘To the chatak bird all waters are mere dryness completely getting rid of the ego. You must beside Svati water’ (757). have noticed that the chatak bird has its nest One day I remarked that the chatak bird on the ground but soars up very high (459). doesn’t drink any water except that which A devotee who has really and truly falls from the sky. Narendra said, ‘The chatak renounced all for God is like the chatak bird. drinks ordinary water as well’. Then I said to the It will drink only the rain-water that falls when Divine Mother: ‘Mother, then are my words the star Svati is in the ascendant. It will rather untrue?’ I was greatly worried about it. Another die of thirst than touch any other water, though day, later on, Narendra was here. Several birds all around there may lie seven oceans and rivers were flying about in the room. He exclaimed, full to the brim with water (520). ‘There! There!’ ‘What is there?’ I asked. He I visited him [Dayananda Saraswati]. He said, ‘There is your chatak!’ I found they were
PB April 2020 395 16 Prabuddha Bharata
male birds become very vocal. They also receive moisture from soft food like caterpillars and various types of figs and berries that they eat. Perhaps their calls during their breeding season are perceived as their persistent request and longing for rain-water. In many regional languages, we find interesting references to Chataka. For example, Tulasidasa says: ‘Eka bharoso eka balam eka asa bisvas / Ramrupa svati jalada, chatak tulasidas; Tulasidas says that the real saints are those who have only one reliance [on Sri Ramachandra], only one strength [of Sri Ramachandra], only one source of expectation and faith, and for whom God’s incarnation in the form of Sri Ramachandra is like a dark rain-bearing cloud, when the star Svati is present, on which the Chataka bird has fixed its gaze, that is, are constantly concentrated on Pied Crested Cuckoo Sri Ramachandra’s form’3. only bats. Since that day I don’t accept what he says (772). Synonyms for Chataka The Sanskrit wordstoka is used in the sense of Chataka (Clamator Jacobinus)—Jacobin the Chataka and it also means ‘a little’. or Pied Crested Cuckoo The Sanskrit wordghanarava can be explained In many Indian languages, there are proverbs as ‘one who cries for clouds’. The Sanskrit word where the Chataka bird is highlighted as the pappiha may be another form of the word symbol of waiting or longing for someone bappiha. According to Monier Williams, the for a long time. It is a popular fiction that the Sanskrit word papi means drinking. The word Chataka drinks water given by the rains. In comes from the root verb pa, which means to Sanskrit literature, descriptive references to drink up. The Sanskrit wordjalaranjaka means Chatakas are rare but similes regarding this bird ‘one who feels happy to see water’. are numerous and Chataka is mainly described TheAnekarthatilaka has the following entries in a metaphorical or figurative manner. regarding Chataka: ‘Divaukashchatake sure.’4 It is interesting to note that there is a place ‘ ’ (3.147). ‘
Dharataschataka chashve Sarango IMAGE: RAJKUMAR PAWAR named after this bird. ‘Chatakpur’ is the name of harine shaile kunjare chatake khage’ (3.273). an eco-friendly village within the Senchal Wildlife The worddivaukas means the Chataka bird Sanctuary in Darjeeling district, West Bengal. and a god because both of them are supposed Chataka’s calls are rather plaintive in to be dwelling in the sky or heaven. Chataka is character; so they are supposed to sadden the thus meant to be a divine bird. Chataka is also separated lovers! The breeding period of Chataka called dharata, which means one who is fond birds often coincides with rainy season when the of raindrops or one who roams in the showers.
396 PB April 2020 The Birds of Sri Ramakrishna: The Chataka 17
The Chataka is also considered to be the same as a saranga. TheAmarakosha says that Chataka is same as saranga, which means one having a dappled body or variegated colour or is spotted.5 The Abhidhanachintamani also states different names of Chataka as ‘Stokaka, Bappiha, Saranga, and Nabho’mbupa’.6 Each name is further explained as follows: One who prays for rainwater is ‘Chataka’. ‘Stokaka’ means one who begs for a little water, or one who has a little happiness. The bird is called ‘Bappiha’ because it drinks rainwater from the sky. ‘Saranga’ means one who moves together with a group. Chataka moves in a flock. ‘Nabho’mbupa’ means one who drinks water falling from the sky. Pied Crested Cuckoo sinful resolve be killed. His death is sought by Oldest Reference to Chataka me as the sight of a cloud by a Chataka at the Probably the reference in the Vajasaneyi Samhita end of summer.’8 of the Yajur Veda to a bird named ‘Varshahu’ In Ritusamhara, Kalidasa says: ‘Being asked meaning ‘rain-invoker’ indicates the Chataka.7 water by the flocks of thirsty chataka birds and hanging low with their watery burden, clouds, Figurative References about to pour down in large streams, are slowly It is believed that the Chataka bird drinks water moving on, making a noise pleasant to ears.’9 from the clouds and it does not touch water on In Meghaduta, Kalidasa says: ‘(The siddhas the ground. There is no logical reason behind this look) at the chataka skilled in catching the drops particular belief. Perhaps its particular posture of rainwater.’10 before the rainy season may have given rise to The Kularnava Tantra says that ‘the chataka this fiction. Bird observers have watched the bird bird does not drink water on the ground’.11 drinking water from puddles. But somehow the Bhaminivilasa says that ‘the Chataka spends belief is much popular among common people the hot summer days contemplating’ on the and in literature. This poetic convention or cloud.12 In the Shantavilasa, the poet says that popular fiction is frequently seen in religious ‘there are many beautiful birds in this world; literature. Let us look at some examples. but of them all I am greatly attached to the The Valmiki Ramayana says: ‘In this and Chataka, for it is through its devotion, that, many other ways did the son of a monarch, by being reminded of the cloud, its friend, the Sri Ramachandra, the best among men, wail indescribable Brahman which goes by the name after the manner of the Chataka bird seeking of Krishna finds its way into my mind’.13
IMAGE: RAJKUMAR PAWAR water from the king of gods, Indra. … Let this In the Nitishataka, Bhartrihari beautifully monster having ten necks, of sinful mind and depicts the Chataka as follows: ‘O friend
PB April 2020 397 18 Prabuddha Bharata
Pied Crested Cuckoo Chataka, please carefully listen to me for a These verses speak about thekavi -sanketa or the moment, there are many clouds in the sky but poetic convention of Chataka drinking only the they are not similar. Some wet the earth by water that is delivered by the clouds. showers, some roar unnecessarily. So do not beg The Mrigapakshishastra by Hamsadeva of pitifully in front of every cloud that you see.’14 thirteenth century CE does not provide any There are manysubhashita s depicting the scientific information, but it repeats the poetic Chataka. One such says:‘There is only one bird, convention. The author describes Chataka and IMAGE: RAJKUMAR PAWAR full of pride living in a forest. It being thirsty, Stokaka birds differently. According to him, the dies or begs water only to Purandara, the lord Chatakas are black, red, or red-black; and the of rains.’15 Stokakas are of various colours and they have In a Sanskrit text titled Kavyasangraha small body, red wings, and black organs.16 there are sixteen verses on the Chataka. They The Markandeya Purana says that ‘one who are divided into two parts namely, Purva- steals water becomes the Chataka in the next Chatakashtakam and Uttara-Chatakashtakam. b ir th’. 17
398 PB April 2020 The Birds of Sri Ramakrishna: The Chataka 19
Ornithological Information About the Chataka The Chataka is called Jacobin or Pied Crested Cuckoo. It is a beautiful, crested, black and white bird. It is chiefly arboreal but occasionally descends to the ground and hops about in search of food, grasshoppers, berries, or hairy caterpillars. It has a brood parasitic behaviour. It is observed that the Chataka is parasitic chiefly on babblers of the Turdoides group. As mentioned in the Birds of Maharashtra, Chataka is a monsoon visitor to India.18 The exact migratory routes and the journeys of the Pied Crested Cuckoo Chataka are not known. References A naturalist and ornithologist, Satya Churn 1. I thank Dr Satish Pande for his valuable Law (1888-1984) says in his book Pet Birds of ornithological inputs regarding the Chataka Bengal that in the context of Bengal the bird is bird. probably the common Iora, Aegithina tiphia. It 2. M., TheGospel of Sri Ramakrishna, trans. Swami is a small passerine bird seen across the tropical Nikhilananda (Chennai: Ramakrishna Math, Indian subcontinent. This common Iora is called 2004), 204. 3. Tulasidas, Vairagya Sandipani, 15. fatik-jal in Bengali. The word fatik‘ ’ may be 4. Mahipa, Anekarthatilaka, 3.138. derived from sphatik which means crystal and 5. See Amarakosha, 2.5.17. jal means water. The bird is believed to long for 6. Acharya Hemachandra, Abhidhanachintamani, clear water given by the clouds.19 4.395. 7. Yajur Veda, Vajasaneyi Samhita, 24.38. The bookBirds of the Indian Subcontinent 8. Valmiki, Ramayana, 4.30.13, 6.100.47. gives the following information regarding 9. Kalidasa, Ritusamhara, 2.3. Jacobin Cuckoo or Clamator jacobinus: 10. Kalidasa, Meghaduta, 1.22. ‘Widespread resident and partial migrant. … 11. Kularnava Tantra, 1.84. Black and white with crest. Has white patch 12. Bhaminivilasa, ‘Prastavika-vilasa’, 34. 13. Bhaminivilasa, ‘Shantavilasa’, 18. at the base of primaries, and prominent white 14. Bhartrihari, Nitishataka, 51. tips to tail feathers. Juvenile has browner upper 15. Subhashita Ratna Bhandagara, 5.148. parts, grey wash to throat and upper breast, 16. Hamsadeva, Mriga-Pakshi-Sastra, trans. M and buffish wash to rest of under parts. Has Sundaracharya (Kalahasti: V Krishnaswamy, smaller crest than adult, with smaller white 1927), 89–90. 17. Markandeya Purana, 15.31. wing patch, and paler bill. Voice: A metallic piu 18. See Satish Pande, Pramod Deshpande, and … piu … pee-pee piu, pee-pee piu. … Conspicuous, Niranjan Sant, Birds of Maharashtra (Pune: Ela often perching in the open. Chiefly arboreal, Foundation, 2013). but often searches for food in low bushes and 19. See Satya Churn Law, Pet Birds of Bengal (Calcutta: Thacker and Spink, 1923), 110–26. sometimes hopping on ground. [Found in] 20. Richard Grimmett, Carol Inskipp, Tim Inskipp,
IMAGE: RAJKUMAR PAWAR Forest, well-wooded areas, also bushes in semi- Birds of the Indian Subcontinent (London: desert. … [Also called] Pied Cuckoo.’20 P Christopher Helm, 2014), 294.
PB April 2020 399 20 The Evolving Science of Meditative Practices Gautam Sharda
n this paper, I have focused on the rich likely to be replicated for other meditative tech- and ancient tradition of contemplative medi- niques as well. tation being practised in India for thousands I Introduction of years and how it affects our overall mental and physical health. For the last twenty years or so, Various forms and traditions of meditation have modern neuroscience has also started to take the been practised in India for thousands of years. effects of the continuous practice of meditation From Patanjali’s Yoga Sutra and the Buddha’s on our brains and bodies very seriously. I have contemplative meditative techniques along tried to explain how the continuous practice of with raja yoga as practised and preached by various forms of meditation, in particular mind- Swami Vivekananda to the more recent forms fulness meditation, leads to certain structural or like Transcendental Meditation, Integral Yoga functional changes in the brain, which changes of Sri Aurobindo and the Mother, Sahaja Yoga, are also called neuroplasticity. Kriya Yoga, and the saguna and nirguna medi- I have taken recourse to many recent experi- tation of the Divine Life Society are few of the mental and empirical laboratory findings which well-known forms or techniques of meditation, explain to us more lucidly how the mindfulness which are amongst the most practised in the meditative experience changes the brain. In par- world today. Amongst all of these varied forms ticular, the effects of mindfulness meditation of meditation, one practice that is common be- can be observed empirically in certain brain re- tween various traditions is that of being mind- gions like the amygdala, the prefrontal cortex, ful—mindful of the present moment or just and the insular regions. All these regions are being mindful of one’s breath. Hence, the term associated with either emotional regulation or ‘mindfulness meditation’. attention mechanism. Since, continuous medi- Meditation has its roots in almost every con- tative practice leads to changes in the brain, it templative religion of the world in its varied also leads to subsequent modification or changes forms, but only in India was it actually formal- in the overall mental or emotional well-being ised as a discipline to be incorporated in our daily of an individual, for example, diminishing the life. Any typical meditation begins by adopting effects of depression, stress, and anxiety, while a comfortable physical posture; after that, the maintaining a sustained sense of mental and meditation aims at stabilising the mind, which emotional peace and equanimity within the is most of the time unstable and disorderly. Just practitioner. Though a significant number of sci- to give a brief explanation of how to do mind- entific studies have focused on mindfulness, the fulness meditation, we sit and focus and observe beneficial effects of regular meditative practice is on any one aspect of our existence. The object of
400 PB April 2020 The Evolving Science of Meditative Practices 21
our observation can vary from our own breath- ing to any mantra or a deity or just observing the happenings inside our body. The whole point of mindfulness meditation is to just sit and be mindful of all the thoughts, feelings, bodily sen- sations, or any other sensation that comes up. The key is not to identify with any of it. Just ob- serving something non-judgementally is what is usually aimed at. After that, it requires master- ing the mind, which means freeing it from auto- matic mental conditioning and inner confusion. Unfortunately, till a few decades ago, differ- ent Indian meditative techniques were often con- sidered to be archaic and old-fashioned both in the West and the East because of the dominance Daniel Goleman (b. 1946) of positivist thinking and the ever so prevalent Recent Scientific Studies on Meditation colonial mindset. But in the last few decades, the world has not only started noticing but has also Daniel Goleman and Richard Davidson have come to appreciate the various mental and phys- devoted significant time in laboratories study- ical health benefits to individuals who are con- ing meditation practitioners and their brains. tinuous practitioners of yoga and meditation. Through their studies, they have explained how These days, the empirical study of the numerous focusing our attention on just one particular health benefits of yoga and meditation is being facet of ourselves, for example our breath, a taken seriously even by the scientific community chant, a deity, or random thoughts, changes our of the West and the East alike. brain and body chemistry. In their book,1 Gole- It indeed would be interesting to see how man and Davidson have incorporated more than the study of meditation can also contribute to- twenty years of research work done both within wards a general understanding of the neural basis and outside the laboratory on the science of of consciousness. In this article, I try and focus meditation, in particular mindfulness medita- on how specific meditation practices have pro- tion, and its other forms or techniques. vided research opportunities to get new insights Many experiments have shown that experi- about some of the brain mechanisms contribut- ence changes the brain. This ability of the brain ing to consciousness. Studying meditation in an to change according to external and internal in- empirical setting has also provided us with many puts is what we call neuroplasticity. As a result principles underlying the emergence of coherent of ongoing research on neuroplasticity, we find conscious states from unconscious brain processes that many of the molecular and system level and also the functional role of the spontaneous changes in the brain are produced by specific brain baseline. It has been observed that physio- types of experiential input. For example, the logical changes in the brain also occur through brain of an expert in any field is different from
IMAGE: HTTPS://GOLEMANEI.COM meditation and long term practitioners also ex- that of any novice, at least as far as neuronal con- perience overall improvement in their psychology. nections are concerned. Recent data obviously
PB April 2020 401 22 Prabuddha Bharata
aware of the present mo- ment and simply no- ticing and not judging any of the thoughts and feelings that arise and dissipate. As the popu- larity of mindfulness grows across the world and with the rapid in- crease in brain imaging techniques like fmri, we can clearly observe how the ancient practice can permanently alter and change certain areas of John Teasdale (b. 1950) Zindel Siegel (b. 1956) brain chemistry. indicates a strong relationship between medi- Many studies have shown that just after tation practices and consequent changes in the eight weeks of continuous practice of mindful- brain structure. ness meditation, the amygdala—the region as- Neuroplasticity is a term that refers to sociated with fear and emotions—appears to changes in the brain in response to experience. shrink. Now, as the amygdala shrinks, the pre- Neuroplasticity can refer to many things or frontal cortex, which is the region associated mechanisms that can range from changes in the with higher order brain functions like decision connections to the growth of new connections making and awareness or concentration, seems and even new neurons being created within the to become bigger. Also, the connection between brain. Now, when ‘the framework of neuroplas- regions also seem to change; as the connection ticity is applied to meditation, we suggest that between the amygdala and the other areas of the the mental training of meditation is fundamen- brain become frailer, the connections associated tally no different than other forms of skill ac- with awareness and attention become stronger. quisition that can induce plastic changes in the Participation in mindfulness meditation pro- brain’.2 Not only this, the continuous practice of grammes ‘is associated with changes in gray mat-
meditation can also lead to positive changes in ter concentration in brain regions involved in IMAGE: HTTPS://WWW.GUILFORD.COM the whole body; for example, it is a known fact learning and memory processes, emotion regu- that prolonged and continuous practice of any lation, self-referential processing, and perspec- kind of mindfulness meditation leads to lower tive taking’.3 Certain studies have pointed out blood pressure, lower sugar levels, and even a that long-term ‘meditation might offset age-re- controlled heart rate. lated cortical thinning’ in regions related to in- Originally an ancient Indian meditation teroception and cognitive processing.4 A study technique, in recent years, mindfulness medita- of integrative body mind training (ibmt) also tion has come to be accepted more and more as showed increased activity in the anterior cin- a non-religious and balanced way of just being gulate cortex leading to better self-regulation.
402 PB April 2020 The Evolving Science of Meditative Practices 23
Research ‘revealed changes in behaviour, brain activity and brain structure following mindful- ness meditation training’. 5 Several empirical studies have shown the benefits of mindfulness meditation on symptoms of anxiety or depression and its ability to im- prove sleep patterns. In 2000 John Teasdale and Zindel Siegel ‘evaluated mindfulness-based cog- nitive therapy (mbct) … [for] recovered recur- rently depressed patients … Relapse/recurrence to major depression was assessed over a 60-week study period’. They concluded that ‘mbct offers a promising cost-efficient psychological ap- proach to preventing relapse/recurrence in re- Dr Sara Lazar covered recurrently depressed patients’.6 Studies emotionally positive “blissful” experience. Bliss- at the University of Wisconsin-Madison found ful state was accompanied by increased anterior that ‘adept practitioners self-induced higher frontal and midline theta synchronization as amplitude sustained electroencephalography well as enhanced theta long-distant connectiv- (eeg) gamma-band oscillations and long-dis- ity between prefrontal and posterior association tance phase synchrony, in particular over lateral cortex.’9 Therefore, scientific evidence does sub- fronto-parietal electrodes’.7 stantiate that meditation ‘with its global effects Meditation not only brings about changes in on body and brain functions helps to establish a cognitive and emotional processes; rather it also body and mind harmony’.10 changes the volume of certain areas of the brain. Meditation has many beneficial effects on A study by Sara Lazar of Harvard University the aspect of emotional regulation. ‘Emotion showed that among the long term meditators as regulation refers to strategies that can influence compared to novices; the volume of the brain’s which emotions arise and when, how long they darker tissue was thicker in ‘the prefrontal cortex occur and how these emotions are experienced and right anterior insula’.8 and expressed.’11 Improved emotional regula- Overall, we can see that long term medita- tion is one of the effects of practising mindful- tion practices are associated with neuroplastic ness meditation continuously. Various studies changes in the brain. These changes could be have shown that ‘there is emerging evidence that because of higher states of consciousness within mindfulness meditation might cause neuroplas- the practitioners. Most of the experienced medi- tic changes in the structure and function of brain tators have an increased sense of self-regulation regions involved in regulation of attention, emo- and enhanced subjective well-being. Some re- tion and self-awareness’. 12 searchers in 2004 found prefrontal symme- The regular practice of meditation is shown try with greater left activation in those with a to reduce stress and anxiety as it has been proven higher sense of well-being. They studied the by much experimental data, mainly, self-reported
IMAGE: HTTPS://WWW.COSMIC-CORE.ORG ‘brain regions involved in meditative states, in data. The brain undergoes structural and func- which focused internalized attention gives rise to tional changes because of stress, anxiety, tension,
PB April 2020 403 24 Prabuddha Bharata
meditation on the overall mental health of the practitioners and developing a sense of well-be- ing among them. Mindfulness based approaches to clinical interventions are receiving a lot of attention in psychiatric research. One of the main mindfulness based techniques developed by Davidson jointly with other researchers is the Mindfulness Based Cognitive Therapy mbct).( Many findings and studies done on mbct in- dicate that it produced a ‘reduced risk of depres- sive relapse within a 60-week follow-up period’.13 Most of the ancient Indian meditative practices were not developed initially as therapeutic tech- niques, rather their sole purpose was to cultivate virtue and well-being amongst the practitioners. Richard Davidson (b. 1951) Although many studies have shown that mbct and so on, and if it is too much and for a longer is mainly helpful for patients suffering from de- period, it can lead to serious or long-lasting pression but certain studies have also shown that neurological or psychological conditions. a ‘positive affect’ is a consequential outcome of the ‘Evidence suggests that vulnerability to stress- continuous practice of mbct. However, further re- induced brain plasticity is prominent in the pre- search should be done to ascertain which patients frontal cortex (pfc), hippocampus, amygdala benefit more from mbct and what are its mecha- and other areas associated with fear-related nisms that produce lasting beneficial change. memories and self-regulatory behaviours’ (ibid.). The actual experience of present moment Also, it is empirically observed that awareness tends to increase as a result of the con- the effects of chronic psychosocial stress on pfc tinuous practice of meditation. ‘Multiple studies function and connectivity are plastic and can have shown the insula to be implicated in mind- change quickly as a function of mental state. fulness meditation: it shows stronger activation Studies have also shown that moderate to severe during compassion meditation and following stress seems to increase the volume of the amyg- mindfulness training, and has greater cortical IMAGE: HTTPS://WWW.RICHARDJDAVIDSON.COM dala but reduce the volume of the pfc and hip- thickness in experienced meditators. Given its pocampus. Mindfulness training, however, has known role in awareness, it is conceivable that been shown to enhance grey-matter density in enhanced insula activity in meditators might the hippocampus. Furthermore, after mindful- ness training, reductions in perceived stress cor- represent the amplified awareness of present-mo- relate with reductions in amygdala grey-matter ment experience.’14 It is also well known that the density (ibid.). varied mindfulness based techniques lead to or result in lower levels of stress and anxiety, hence Richard Davidson has done much work on it is possible that these lower levels of stress and the effects of mindfulness based meditation anxiety, and the general feeling of wellness and techniques on the entire neurobiology of the well-being may alter or mediate changes in the brain. His work has also dealt with the effects of brain structure or functions.
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Although neuroimaging has advanced our Neuroreport, 16/17 (November 2005), 1893–7; understanding of the individual brain regions 1893
PB April 2020 405 26 The Vedic and Upanishadic Understanding of Manas or Mind Father Rajen Lakra, OP
n the modern era, the centre of atten- wishing, willing, and thinking agency with a tion has now shifted from the philosophy proper balance between them. Hence, the mind Iof language to the philosophy of mind. is the inner instrument, antahkarana, whose ac- Though modern science has solved many mys- tivity is as an indicator of the existence of the teries, the mystery of mind still remains un- pure self. solved to human knowledge. It is because the mind is unique. The concept of mind plays an Introduction important role in the progress of Indian philo- The mind is unique because it is not bound by sophical thought. There is not a single system the external laws of nature and it is without of Indian philosophy that does not deal with form, without shape and extension. However, the concept of mind. Some are more epistemo- the mind is intimately connected with the or- logical in their analysis of the concept, while the ganic structure of a being. Just as the sensory others are psychological. However, I shall dis- abilities of an organism depend on the power of cuss here about the concept of mind as found in its sense organs, similarly the mental abilities of the Vedas and the Upanishads. a person depend on the structure and power of In the Vedas, it appears that the mind, one’s brain. Therefore, the mind appears to be which ordinarily is regarded as a human fac- both independent and dependent. The philoso- ulty, comes to be endowed with divine or su- phers of mind have often chosen one at the cost pernormal qualities in the context of deities of the other. Discussions on the mind have occu- and treated as an instrument of extraordinary pied an important place in India right from the or impossible accomplishments by these deities. days of the Vedas and the Upanishads. In the Upanishads, the mind is a subtle organ ‘The wordmanas literally means “measur- of the physical type and is taken as a part of the ing” and it was used in this sense in the early subtle body. What is often stressed here is the Vedas and Brāhmaṇas. Manas was considered inner self that causes the mind and the senses to be part of that which was designated by name to function. or nāma. It is an activity in the life of man, by The concept of mind includes intellectual which he measures his wisdom, pleasures, etc.’1 and volitional aspects. It appears as a psycho- However, the evolution of the concept of mind physical complex, whose activity and influence is interwoven with a few important concepts. extend over the various functions of the sen- The concepts such aschitta , jiva, buddhi, aham- suous organism as well as over the exertions of kara, and purusha are partly synonyms and will and desire. Further, it does the duty of the partly different in their connotations. Further,
406 PB April 2020 The Vedic and Upanishadic Understanding of Manas or Mind 27 the mind is also vitally connected with concepts ancient idea of mind as capable of movement like hridaya, prana, indriya, kosha, and so on. has persisted down the ages and assumes an im- Generally, the concept of mind appears to have portant aspect in the later epistemology of some developed through certain stages. By and large, systems of Indian philosophy. In the Rig Veda, the scholars frame it under three stages: the stage Indra says that he ‘knows another’s mind which of magic, the stage of religion, and the stage of roams everywhere’.4 In the Atharva Veda, a wife science. One can also find a development of the plays a magic trick with a plant on her rival wife concept of mind chronologically: the pre-sys- and wishes that ‘the rival’s mind should follow tematic period, the systematic period, and the her mind and run forth as a cow after her calf modern period. However, I shall discuss here or run like water on its track’.5 Elsewhere, one only the concept of mind as found in the Vedas reads that in order to win affection, a person and the Upanishads. wishes that the beloved’s mind should go after oneself ‘just as smoke goes closely after the Mind in Vedic Thought wind’ (6.89.2). Any theory that deals with Indian philosophy Further, the ability of the mind is character- must start with the Vedas. It appears that the ised by its great speed. In the Rig Veda, there are mind, which ordinarily is regarded as a human many instances where the speed of the mind is faculty, comes to be endowed with divine or su- mentioned. Sometimes, the colts or the horses pernormal qualities in the context of deities and are said to have the rapidity of the mind, even treated as an instrument of extraordinary or im- the wind is said to be ‘as swift as the mind’.6 In possible accomplishments. For example, manas a prayer for a successful childbirth, the mind is is considered an important quality of the god compared with wind and birds, which serves Indra. It is said that Indra is the ‘firstborn among to communicate the sense of high speed.7 The the mental beings’.2 mind is mentioned in the Yajur Veda as an emblem of rapidity along with wind and the The Mind as Matter Gandharvas.8 Further, in the Rig Veda, Indra is Mind in the Vedas is considered to be a ma- reported to have killed the demon Vritra with terial thing. For example, the devotees sing in the help of the vajra which was ‘as speedy as the praise of Varuna so that the mind of the deity m in d’. 9 Again the mind is compared with a char- ‘may be bound by the hymns’ (1.25.3). From the iot. When Surya went to her husband Soma’s idea of binding it can be understood that the dwelling place, it is said that ‘the mind was her mind is considered a material thing. Similarly, chariot’ (10.85.10). one reads in the Rig Veda that ‘the mind of even great gods is placed in the food’ (1.187.6). The Mind as Human Faculty One also comes across in the Atharva Veda that Even in the early stage of the Vedas, manas was the mind is considered to be of some material regarded as the faculty by which one could object because they talk about binding and think about something. Before beginning the seizing it.3 fire-sacrifice, ‘the contemplation of Agni is done One of the interesting functions of the mind in the mind’ (3.26.1). In the Rig Veda, a devotee that is mentioned in the Vedic literature is the asks, ‘since my mind is roaming in the distance, ability of the mind to make movements. This what shall I now think’ (6.9.6). Sometimes, the
PB April 2020 407 28 Prabuddha Bharata
word ‘manisha’ is used to denote wisdom or the heart was considered as the abode or seat knowledge. Thus, in the Rig Veda, Agni is im- of manas. Even occasionally, the head was re- plored to declare ‘the hidden wisdom’ to the garded as the seat of the mind and thoughts devotee (4.5.3). Once in a while, the root budh proceeding from it. In the Atharva Veda, one is used in the sense ‘to know’. For example, the reads about the nine-doored lotus, which is en- deity is implored to know with the ‘prayer re- veloped with three gunas, where the soul res- cited by Vashishtha’ (7.22.3). Further, the words ides, which is nothing but the heart as the seat chitti and achitti are used to signify knowledge of the mind.10 or intelligence and ignorance or foolishness Mind as a Sense Organ (4.2.11). Still, in some places, the term ‘dhi’ is used (3.8.4–5). The inclusion of the mind as one of the sense- organs in Indian philosophical thought can be The Mind as Feelings and Sentiments traced back to an interesting phenomenon in Manas also refers to feelings and sentiments in early psychological speculation. In some of the the Vedic literature. For example, the devotee Atharva Veda and Yajur Veda hymns, the usage prays to the god Brihaspati to protect one from of the word manas as representing a sense-or- the murderous weapon of the ‘person who has gan was highlighted. A clear reference to the an unrighteous mind’ (2.23.12). The god Agni mind as a sense-organ occurs in the Atharva is invoked and requested to ‘accept the obla- Veda: ‘These five senses, with mind as sixth, tions with a friendly spirit’ (2.10.5). The feel- that is in my heart’ (19.9.5). Further, an inter- ing of deep devotion is sometimes expressed; esting reference to the mind occurs where the the sages suggest to ‘invoke Agni with deep de- heart, being used as a synonym for the mind, votion’ (3.6.1). Besides denoting feelings and is described as ‘the unexhausted soma-hold- sentiments in general, manas came to be asso- ing vessel’ (9.1.6). In the Yajur Veda, a devotee ciated with anything done voluntarily, heartily, piously wishes that one’s different faculties or sincerely. In the Rig Veda, one sees that ‘gods psychical as well as physical ‘should prosper approach Agni with sincere reverence’ (3.1.13). by sacrifice’.11 Here, while enumerating the dif- The devotees pray to Indra to give them ‘cows ferent faculties, the devotee mentions the mind with a willing mind’ (5.42.4). Indra also takes among the other senses. The mind is referred his devotee with a good heart ‘to be his friend to as ‘the food-eater’.12 One already finds it in in battles’ (4.24.6). the Rig Veda where the Ashvins, Indra, and Over and above thoughts and feelings, desire Agni are referred to as ‘drinking soma with or purpose was also referred to manas. For ex- the mind’.13 ample, we find in the Rig Veda, the mind shown This usage of the wordmanas as representing to be ‘eager’ (3.31.1). The devotees pray to Indra all sense-organs must have, later on, given place with a desire to get cattle (3.30.21). Many times to the general term indriya. The word indriya, the devotees pray to gods to ‘banish away evil it should be noted, did not invariably mean a desires’ from their hearts (3.58.2). sense-organ in the early Vedic literature. It some- times meant ‘as belonging to Indra’ (2.16.3, 3.37.9, The Seat of Manas 5.31.3) and also referred to as ‘the might of Indra’ At a particular stage in the Vedic literature, (4.24.5, 6.27.3, 4.25.8).
408 PB April 2020 The Vedic and Upanishadic Understanding of Manas or Mind 29
The Mind and Speech consciousness, and the mind—one should not In the Taittiriya Samhita, a dispute between think that they are identical; they are under- speech and the mind is described where both stood differently at different stages of develop- of them quarrel as to who will bear the offer- ment. The term ‘Atman’ is understood in the ings to the gods. To settle the matter, they go Rig Veda as an essential rupa or form of any- to Prajapati, who says that ‘speech is the mes- thing in general. However, in the Upanishads it senger of the mind’.14 What one thinks of in is taken exclusively as the essential in a person. the mind, one utters in speech. Again in the The understanding of the term ‘Atman’ has de- Shatapatha Brahmana, it is said: ‘Speech is in- veloped in various stages. For example, at dif- deed smaller than the mind; for the mind is ferent stages, the term ‘Atman’ was identified by far the more unlimited, and speech is by with the body, prana, prajna, and it was also con- far the more limited (of the two).’15 The term sidered to be the subject of perception. Lastly, manas is used to mean the internal organ en- the term ‘Atman’ is considered as pure chit or dowed with reflection and unlessmanas re- consciousness, which exists independently and flects, speech cannot function. Thus,manas is by its own right.17 considered greater than speech. Generally, ‘consciousness is conceived and propounded as an independent and eternal The Mind in Upanishadic Thought reality without any distinctions whatever, in it, The Upanishadic mind is not spiritual as in René as completely inactive, capable of existing as pure Descartes and other dualist thinkers in Western ‘jña’, pure light without content, untainted by philosophy. Here the mind is a subtle organ of experience and yet, strangely foundational of all the physical type and is taken as a part of the experience’ (32). Consciousness has both gen- subtle body. The mind is next to the soul but it eral and specific aspects. The general aspects are cannot be identified with the soul. Therefore, found in all human beings, however, the specifics the mind must remain within its physical limits, are to each individual based on their personality, though it can aspire to get closer to the soul. behaviour, and psychology. ‘The purpose of the Upaniṣads is to revealBrah - Consciousness is not an attribute of the man, the supreme self, and a distinct warning is mind but of the self which illuminates both sounded to the seeker of truth not to be carried the mind and the body. In the Katha Upani- away by manas and its attributes, but to try to shad, one reads that ‘the self, conjoined with know the thinker.’16 What is often stressed here the body, the sense organs, and the mind is is the inner self which causes the mind and the said to be the experiencer’.18 TheMandukya senses to function. However, some interest is Upanishad describes four conditions of the shown in the mind here because it binds the self self, which are different degrees of conscious- to the world. Furthermore, Indian thinkers also ness: the waking, jagrat; the dreaming, svapna; have realised that manas is only an instrument of the state of dreamless sleep, sushupti; and the knowledge for the self, hence it is by the mind state of pure consciousness, turiya.19 The self that one attains knowledge. acquires the knowledge of the sense-objects in conjunction with the sense organs. The mind Soul, Consciousness, and the Mind is unconscious but active. The self is conscious When one talks of these three terms—soul, and becomes active, though ubiquitous, in
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conjunction with the manas. The mind acts that ‘the eaten food is sorted into three kinds when the self guides it. after digestion. The grossest part becomes faeces or the waste material of the body; the middle Prana as the Cause of the component becomes flesh; the subtle ingredi- Mental Functions ent becomes the mind or manas’. 23 Though it is Prana, the vital force or life-breath, is considered criticised at a later stage, it has been established to be the cause of all mental and bodily func- that matter does not exist only as gross massive tions. This is given in the form of a story. There substance. It is convertible and exists as energy. is a dispute between the senses, manas, and life- Hence, energy is also a form of matter, and so breath as to the superiority of each over the there can be no difficulty to accept mind or other. Each sense and the manas, in turn, leaves manas as matter. the body and finds that for the existence of the Manas is considered to be the governor of body, it is not essential. Finally, when the turn sense organs, the ten indriyas—the five senses of comes for life-breath to leave the body, it is estab- action and the five senses of knowledge. In the lished that all others cannot be without breath.20 Katha Upanishad, the mind is placed above the Thus it is established that the final resting place senses but below the intellect. of everything is prana. Uddalaka, teaching Shve- The Upanishad says there is a chariot, which taketu, tells him that ‘the mind is like a bird that has five horses pulling it; the horses have reins in is tied up to prana. It wanders about hither and their mouths, which are in the hands of a char- thither, but not finding any rest in its flight, it ioteer; a passenger is sitting at the back of the comes back and settles down on its resting place chariot. Ideally, the passenger should instruct which is prana’.21 the charioteer, who should then control the reins and guide the horses in the proper direction. The Pure and Impure Mind However, in this case, the passenger has gone The mind is also said to be twofold. According to sleep, and so the horses are holding sway. In to the domination and preponderance of one this analogy, ‘the chariot is the body, the horses element at the expense of the other, the mind is are the five senses, the reins in the mouth of the called pure or impure. The impure mind is driven horses is the mind, the charioteer is the intellect, by desire and volition; while the pure mind is and the passenger seated behind is the soul res- devoid of desire. This is highlighted especially iding in the body’.24 in a minor Upanishad, which says: ‘Mana eva Further, it is only when the manas is in manushyanam karanam bandha-mokshayoh, conjunction with the sense-organs that it is bandhaya vishayasaktam muktam nirvishayam possible to have any perceptual knowledge. In smritam; mind alone is the cause of people’s the Brihadaranyaka Upanishad, we read that bondage and liberation. When attached to ob- ‘people say: “My mind was elsewhere; I did not jects, it leads to bondage. When free from ob- see. My mind was elsewhere, I did not hear.” It jects, it leads to liberation.’22 is with the mind that one truly sees. It is with Like the early Vedic thinkers, the mind is the mind that one hears.’25 This is explained considered to be of a material nature in most by saying that the lack of perception is due of the Upanishads. For example, in the Chhan- to the diversion of the mind from that sense dogya Upanishad, Uddalaka tells Shvetaketu organ to other things. This argument proves
410 PB April 2020 The Vedic and Upanishadic Understanding of Manas or Mind 31 that the mind is the most important requisite 1. Samjnanam or consciousness: The word for knowledge. ‘consciousness’ means to be aware of. Thus, manas makes the individual self aware of ob- Bhrigu’s Doctrine of Panchakosha jects. Before knowledge can be gained one must In the Taittiriya Upanishad, we read about Bh- have awareness. Therefore,manas is the instru- rigu’s doctrine of panchakosha, where an indi- ment by which the self gains the knowledge of vidual is represented in terms of five different the objects. The individual self forgets its true sheaths or levels that enclose the individual’s nature and learns again through manas. self.26 Bhrigu starts with the food sheath or 2. Aajnanam or agency: The mind acts as the annamaya kosha, proceeding through the life agent of experience and rules over the senses sheath or pranamaya kosha to the mind sheath and acquires knowledge of external objects or manomaya kosha, the intellect sheath or vi- through them. jnanamaya kosha and finally ending with the 3. Vijnanam or discriminative knowledge: bliss sheath or anandamaya kosha. This discriminative knowledge is based on the The progress is from the concrete to the result of knowledge which is acquired through subtle through the mind and the intellect. This various means. is the central layer among the five sheaths. The 4. Prajnanam or intelligence: It is used here function of this sheath is primarily to receive in- as an adjunct of manas. Intelligence is a quality formation through the five senses and process it which is not only inherent in manas but also is a for further manifestation. Generally, we call this thing that can be developed. ‘monkey mind’ and through the prism of this di- 5. Medha or wisdom: Wisdom is considered mension we perceive the world and our likes and here as the power of retaining knowledge by dislikes via the five senses. which a person is able to remember the know- The manomaya kosha has three layers as rec- ledge that is acquired by attentive study. ognised by contemporary psychology: conscious 6. Drishti or insight: This means both percep- mind, subconscious mind, and superconscious tions with the senses as well as perception with state of the mind. In this theory, it can be seen the mental eye. that the mind is an emergent entity and it is not 7. Dhriti or steadfastness: It is the subtle fac- the highest that a human being has reached. One ulty in a human being that makes one strive con- should also note that the sheaths are not mutu- tinuously towards a goal or the capacity to hold ally exclusive, rather they are interpenetrative. on to something. However, the basis of all this is Brahman. 8. Mati or thought and manisha or thought- fulness: These two show the generic nature and A Few Important particular content of the mind. The capacity Characteristics of Manas of thinking and making use of it makes a per- According to Indian thinkers, consciousness is son wise and through this one’s knowledge be- the nature of the self, acting through the mind, comes valuable. which reaches out to the objects and makes them 9. Juti or impulse: It is a mental quality by known to the self. Based on this function of the which distress is created in the mind. mind, the characteristics of the mind can be 10. Smriti or memory: It is by memory, differ- found in the Aitareya Upanishad.27 ent from medha, that our practical life is possible.
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11. Samkalpa or conception and kratu or pur- The mind is a procurer that acts vigorously pose: Having abstract ideas and universal ideas is in the dreaming as well as the waking states of an essential aspect of mental life. And based on life. The mind, in its volitional and restless as- this capacity of ideation, one can have purpose- pects, is responsible for the rebirth of an indi- ful activity. Actually, purposiveness is the appli- vidual. The mind is capable of referring to the cation of an idea. past, present, and future. The characteristics of 12. Asu or life: Life strictly speaking is not a the mind show that it functions as an instrument mental characteristic, but without life as the base to acquire knowledge for the individual soul. there can be no manas at all. Hence, the mind is an instrument, an antahka- 13. Kama or desire and vasha or will: Kama rana, which is the subtle body of an embodied is the desire for a thing that one has not yet at- individual soul, jivatma. This is considered to be tained. It is most of the time accompanied by matter in the Vedas and the Upanishads. P will because the will backs up. The one is passive and the other causes dynamic action.28 References Conclusion 1. Sarasvati Chennakesavan, Concept of Mind in Indian Philosophy (Delhi: Motilal Banarsidass, In the West, the mind is differentiated from the 1991), vii. body on the one hand, while on the other, the 2. Rig Veda, 2.12.1. mind is equated with the self, hence there is a dif- 3. See Atharva Veda, 3.8.5–6. ficulty. If the mind is pure body then the prob- 4. Rig Veda, 1.170.1. 5. Atharva Veda, 3.18.6. lem of will cannot be solved and if it is pure self, 6. Rig Veda, 1.23.3. the problem of physical perception remains un- 7. See Atharva Veda, 1.11.6. solved. However, Indian philosophers do not 8. See Yajur Veda, Vajasaneyi Samhita, 9.7. face this difficulty because from the earlier times 9. See Rig Veda, 6.22.6. 10. See Atharva Veda, 10.8.43. they recognised manas as something distinct 11. Shukla Yajur Veda, 18.2. from the self. 12. Atharva Veda, 15.14. The imageries mentioned above point to a 13. Rig Veda, 4.25.3. physical explanation of the mind. However, 14. Taittiriya Samhita, 2.5.11. at the foundation of it, we find a logical point 15. Shatapatha Brahmana, 1.4.4.7. 16. Concept of Mind in Indian Philosophy, 3. of view which is concealed behind a psycho- 17. See S K Saksena, Nature of Consciousness in physical complex, emphasising the functional Hindu Philosophy (Benares: Nand Kishore, element throughout. The concept ofmanas in- 1944), 22–8. cludes intellectual and volitional aspects. The 18. Katha Upanishad, 1.3.4. mind appears as a psycho-physical complex 19. See Mandukya Upanishad, 3–7. 20. See Brihadaranyaka Upanishad, 6.1.7–13. whose activity and influence extend over the 21. Chhandogya Upanishad, 6.8.2. various functions of the sensuous organism as 22. Amritabindu Upanishad, 2. well as over the exertions of will and desire. It 23. Chhandogya Upanishad, 6.5.1. mediates the knowledge and understanding of 24. Katha Upanishad, 1.3.3–4. 25. Brihadaranyaka Upanishad, 1.5.3. the self. It does the duty of the wishing, willing, 26. See Taittiriya Upanishad, 2.7.1. and thinking agency with a proper balance be- 27. See Aitareya Upanishad, 3.1.2. tween them. 28. See Concept of Mind in Indian Philosophy, 46–8.
412 PB April 2020 33 Swami Vivekananda’s Vision of the Cycles of Civilisation: An Analysis Pravasi Dholakia
n Swami Vivekananda, there is a rare Swamiji had a unique vision of the history combination of a saint, religious reformer, of India and the world. He covered his cycli- Iand scholar. In his scholarly article ‘Modern cal world view of civilisation in just forty-three India’,1 Swamiji gave his unique cyclical vision of printed pages. He was followed by Oswald Spen- Indian and world history. According to him, in gler (1880–1936) and Arnold J Toynbee (1889– all cultures, the Indian-style four-fold division 1975), who gave their fascinating view of the of society as brahmana, kshatriya, vaishya, and major civilisations of the world in their monu- shudra, having the qualities of sattva, rajas, and mental works, The Decline of the West and A tamas, rule one by one. Study of History respectively. Giambattista Vico According to Swamiji, in all societies, the first (1668–1744), who preceded Swamiji, presented makers of civilisation are brahmanas or priests. his views on historical cycles by which societies By their selfless devotion to the divine power, rise and fall.2 Since Swamiji inherited the an- they serve the purpose of a window through cient Indian wisdom and spirituality enshrined which a common person can have a glimpse in the Vedas, the Upanishads, the epics, and the of the supreme power. The priests eventually Puranas, his vision of history abounds in ideas become corrupt, losing their power over the and concepts imbibed from those scriptures. common people. His deep historical insight is pregnant with pro- Dormant during the ascendancy of the priestly found truths and deep meanings. power, the kshatriya or royalty now control and sometimes crush the former. It brings prosperity Origin of Civilisation and peace for common people, spreading culture In the words of Swamiji: across the country and beyond. In the end, the According to the prevalence, in greater or lesser royal power also loses its authority as it becomes degree, of the three qualities of Sattva, Rajas, oppressive for the common people. and Tamas in man, the four castes, the Brahmin, In the third cycle, the vaishya or business class Kshatriya, Vaishya, and Shudra, are everywhere come to power. By virtue of its wealth and com- present at all times in all civilised societies. By mercial power, the vaishya class commands the the mighty hand of time, their number and priestly and royal classes. With the passage of time, power also vary at different times in regards to different countries. … But from a careful study after gaining their ends, the vaishyas disassociate of the history of the world, it appears that in from the masses, and in turn, destroy themselves. conformity to the law of nature the four castes, According to Swamiji, the fourth cycle, that of the Brahmin, Kshatriya, Vaishya, and Shudra the shudra or labour class is on the horizon. But do, in every society, one after another in suc- the world is yet to see shudras ruling the world. cession, govern the world. … During the period
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of supreme authority exercised by each of these and priests as the prime movers of civilisation, castes, some acts are accomplished which con- duce to the welfare of the people, while others Swamiji writes: ‘The foundation of the priestly are injurious to them.3 power rests on intellectual strength, and not on the physical strength of the arms. Therefore, While we try to understand his analysis of with the supremacy of the priestly power, there the cycles of civilisation, we should bear in mind is a great prevalence of intellectual and literary that in his ideas, published in the Bengali jour- culture. Every human heart is always anxious nal Udbodhan in 1899, his main focus was on for communication with, and help from, the su- the causes which led to the downfall of India persensuous spiritual world. The entrance to that and not on the similar fate of other civilisations world is not possible for the generality of man- that have collapsed in the past. Therefore, India kind’ (4.452). In the first phase of any civilisation, gets maximum projection in his article entitled it is the enlightened rishis or priests who enable ‘Modern India’. Secondly, Swamiji had used the the mass of people to have a glimpse of the spir- word ‘society’ in terms of civilisation as we gen- itual world. Hence, common people believe and erally understand today. Further, his scathing adore the priests as their agents. Through them, attack on brahmanas, kshatriyas, and vaishyas in whatever is offered to God reaches the Supreme. his article is not directed at present-day Indians, The royal powers shower them with riches but at people in all societies possessing the three and wealth. In the Indian tradition, our rishis intrinsic qualities or gunas—sattva, rajas, and lived an ascetic and simple life with few needs, tamas. Swamiji was a living example of a divine performing Vedic sacrifices, rituals, prayers, and personality and never indulged in demeaning or arranging religious festivals. By their spiritual berating any group of people. He was above such power, devotion to learning and wisdom, and petty matters. their renunciation—the watchword of their After his departure, many new facts have lives—they commanded divine status among emerged in the field of history and a few of them their people, higher than that of any emperor. have been incorporated in the present article. Ac- ‘With the ascendancy of the priestly supremacy cording to Swamiji, at the beginning of any civi- are seen as the first advent of civilisation, the first lisation, the supreme power that guides society victory of divine nature over the animal, the first rests in the hands of the brahmanas. In India, mastery of spirit over matter’ (4.453). the seven rishis, their descendants and the forty- However, after lauding the creative role fiveprajapati s, according to the Puranas, laid the played by the priestly class, Swamiji also points foundation of our great culture. The patriarchs out that their degradation occurred when they Abraham and Moses in ancient Israel and the adopted lower esoteric methods for selfish ends. priestly class in ancient Egypt, Sumer, and Baby- lon played a key role in laying the edifice of those There a cloud of smoky indistinctness, as it were, naturally envelops the mental atmosphere sparkling ancient civilisations. In ancient China, of these men who often live and move in such though the ideology of Confucius was neither hazy worlds of obscure mysticism. No straight religious nor spiritual, his philosophy of polit- line of action presents itself before such a mind; ical morality became the guiding spirit behind even if it does, the mind distorts it into crook- the founding of its great civilisation. edness. The final result of all this is insincer- Analysing the universal acceptability of rishis ity—that very narrowness of the heart—and
414 PB April 2020 Swami Vivekananda’s Vision of the Cycles of Civilisation: An Analysis 35
above all, the most fatal is the extreme intoler- way ahead. ance born of malicious envy at the superior ex- cellence of another (4.454–5). During the Maurya and Losing its purity, the priestly class embodies Gupta Em- ‘extreme selfishness and hypocrisy, and at last pires, Indian succumbs to the poisonous consequences which civilisation they bring in their train. … All knowledge, all spread across wisdom is almost lost for want of proper exercise Central Asia, and diffusion’ (4.455). eastern Asia, Swamiji lamented the diminishing learning and south- power of India’s priests who, during the course east Asia. of their supremacy in society, turned into an Swamiji exploitative, parasitic, and dominant minority. noted that the This transformation hit India very hard because, royal power according to Swamiji, ‘religion is the life of India, had to fight a long battle to defeat the priestly religion is the language of this country, the sym- class. In that context, he cites the exceptional bol of all its movements’ (4.462). character of Sri Krishna who, despite the fierce power struggle between the first two classes The Kshatriya Cycle of society, put a stop to it, albeit temporarily, Therefore, when millions suffer in the name of and made Indian civilisation a unique one. Like religion, the royal power succeeds in conquer- the Mauryas in India, the pharaohs in Egypt ing priestly power and, in some cases, destroys and other kings in China and the Middle East it completely. The royal power ushers in in- achieved the height of royal power and crushed ternal peace for the people and expands the ter- the entrenched priestly class. ritory of the country. In order to strengthen its Swamiji observed that, during the infancy of authority, kings, pharaohs, and other rulers of civilisation, the royalty was afraid of the priestly ancient times built huge and luxurious palaces, class, lest it lose its image among the masses, who forts, pyramids, temples, and grand structures were under the spell of the former. But now, such as the Chinese wall, taking civilisation for- since the priestly power is crippled, the kings be- ward. During this cycle, music, art, sculpture, come tyrants, living debauched lives. The noble and architecture reach their maximum height class always imitates its masters in living an im- of greatness. moral life. Common people are taxed heavily so The common people also enjoy peace and re- that the former two classes could carry on their sultant material well-being. The nobility that idle and parasitic life. The royal power and the supports the royal power also assumes the role nobility become oppressive, losing the mandate of a mini-king and enjoys all kinds of luxuries of to rule the people. life. It offers help to the king in wars with other In such a scenario, there are bloody revolu- royal powers and in the defence of the coun- tions and riots against the kings and the nobles. try. In India, Buddhism and Jainism were instru- Many such examples can be cited from the his- mental in sweeping away the power and hold tory of Egypt and China. India, Swamiji argues, of the priestly class and took Indian civilisation is an exception to the rule where, instead of
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common peasants and labourers leading revolts The leader of this vaishya power was England. against royalty, religious reformers like Acharya The engine of this vaishya power was monetary Shankara, Acharya Ramanuja, Acharya Mad- wealth and the usurious interest levied thereon. hva, and Guru Nanak took the lead and suc- The industrial revolution heralded by the in- ceeded in preventing bloody strife, bringing novative minds of western Europe added extra relief to the common masses. In India, in the power to the might of the vaishya class. West- end, the local royal powers lost their ascend- ern Europe virtually conquered and colonised ancy and authority to outside invaders and suc- the rest of the world, exploited the natural re- cumbed to the new Muslim power for more sources of the colonies, looted their people, and than six centuries. enriched itself a thousand times. Prophet Mohammed hated superstition and This trend continued even after the colonised rituals perpetrated by the priestly class. There- people got their freedom, thanks to the scientific fore, the Muslim power further weakened and and technological advances and information- marginalised the brahmanas of India, whose related innovations of the West. These innov- role now remained confined to minor domestic ations further consolidated the hold of vaishya rites such as childbirth, marriage, and death cere- power over the entire world. Swamiji wrote: monies. The Rajputs, who held the reins of royal ‘Though himself ignorant, he [the vaishya] car- power in India prior to the Muslim conquest, ries on his trade and transplants the learning, had to compromise with the Muslims and had wisdom, art, and science of one country to an- no say in political developments during medi- other. The wisdom, civilisation, and arts that ac- eval times. cumulated in the heart of the social body during the Brahmin and the Kshatriya supremacies are Rise of Vaishya Power being diffused in all directions by the arteries of Now the axis of history shifts from Asia to west- commerce to the different market-places of the ern Europe. In the late fifteenth century, Spain Vaishyas’ (4.466). and Portugal inaugurated the third historical In India, the British East India Company cycle of the vaishya. They were followed by Hol- could conquer all of India through stratagem and land, France, Great Britain, and others. Swamiji cunning, causing disunity among Indians while describes the major features of this cycle in enjoying the massive support of its local kshatriya these words: power, who were purchased by the monetary That mighty, newly-risen Vaishya power—at power of the traders. The Mughals were weak- whose command, electricity carries messages ened and defeated by the British vaishya power in an instant from one pole to another, whose after the death of Aurangzeb in 1707 CE. The highway is the vast ocean, with its mountain- Marathas, the Sikhs, and other rulers of India fell high waves, at whose instance, commodities one by one to this trading company. Other native are being carried with the greatest ease from states also accepted the supremacy of the British. one part of the globe to another, and at whose India thus became British India, subservient to mandate, even the greatest monarchs trem- ble—on the white foamy crest of that huge the trading company, which is unparalleled in wave, the all-conquering Vaishya power, is in- the annals of world history. stalled the majestic throne of England in all its The British vaishya power made the remnants grandeur (4.451). of brahmanas give up their ancient customs and
416 PB April 2020 Swami Vivekananda’s Vision of the Cycles of Civilisation: An Analysis 37 hereditary priesthood, thus destabilising the so- adverse impact on the fragile ecological balance cial order of India. Brahmanas lost their hold of nature. This blind race after the mirage of eco- and importance over Indian society, which nomic growth has resulted in the total disregard was a vestige of the past. Brahmanas thereafter for moral and righteous values, disrespect of the adopted Western education, were westernised, age-old traditions and ethics, lack of affection and became servants of the British Indian ad- for family members, fellow beings, and under- ministration. The martial races among the Sikhs, privileged people. Brotherhood among people, the Muslims, the Rajputs, and the Marathas compassion for animals, and care for natural re- joined either the British police or the armed sources have almost disappeared from human- forces. Traditional vaishya communities of India kind. In the name of modernisation, people of like the Marwaris, the Gujaratis, the Parsis, and the affluent world and also people in general, the Chettiars of South India adopted the mod- are being sexually and economically exploited ern Western methods of trading and industry and marginalised. The US dollar is the dominant and became very influential during the British deity for the all and sundry of the world. rule and thereafter. In other words, the first three Though presently vaishya power is ruling the traditional castes disappeared from Indian so- world, in due course of time, it would destroy ciety and India became the nation of the shudras. itself. Swamiji has foretold: ‘The Vaishyas have The present-day Western civilisation came now gained their end; so they no longer deign into existence a little more than a millennium to count on help from the subject people and are ago. In that civilisation, the kshatriya class, after trying their best to dissociate themselves from bloody conflicts lasting hundreds of years, ac- them; consequently, here is being sown the seed cepted the ascendancy of vaishya power and of the destruction of this power as well’ (4.471). helped it in spreading its power worldwide. However, this vaishya class was not of the noble The Shudra Cycle of Civilisation type like the traditional Indian business com- Expressing his great anguish and sorrow for munities, but it was very cruel and violent and it the downtrodden, deprived, and poor shudra exploited people, materials, and natural wealth. class, Swamiji blamed the otherwise very hu- These vaishyas were very shrewd and, until the mane culture of India for treating shudras as the Second World War (1939–45 CE), they were most inferior class of people. Swamiji advised fighting amongst themselves. But after the War, the other three classes to care for their shudra they ceased fighting fratricidal wars, and under fellow-beings and warned them that ignoring the leadership of the US, built an impregnable the latter would be the end of the dream of a fortress around themselves, enjoying the fruits glorious future for India. P of the capitalistic economic system. Behind all their affluence lay the wealth and riches of the References colonised people. Their political system of dem- 1. See The ompleteC Works of Swami Vivekananda, ocracy, which they try to spread worldwide now, 9 vols (Calcutta: Advaita Ashrama, 1–8, 1989; 9, does not serve the cause of the billions of com- 1997), 4.438–80. 2. See Giambattista Vico, The New Science, trans. mon people. Thomas Goddard Bergin and Max Harold Fisch Today, the whole world is trying to catch up (New York: Cornell University Press, 1948). with the capitalist West, not bothering about the 3. Complete Works, 4.449–52.
PB April 2020 417 38 The Psychology of the Gita Swami Narasimhananda
Manuals of Life of the battlefield. It was not told in an ashrama. he popular idea, especially among the It was not told in a retreat. It shows us that it is young, is that religion and spirituality are when life is happening and when you are here in Tthings of the old age. We generally think this life that you need these manuals. These man- that spirituality is a post-retirement plan; some- uals are not merely religious as we make them thing which has to be enjoyed with the gratuity, out to be. provident fund, and pension that you get after retirement. This is not true. Spirituality is some- The Underperformance of Arjuna thing we need when we are living the life, not Swami Vivekananda expounded and exemplified just at the end of it. When you purchase a com- the four yogas—karma yoga, raja yoga, bhakti puter, a car, or a refrigerator, or some such thing, yoga, and jnana yoga. These were already present it comes with a manual. This manual tells you in the Gita and had been commented upon by how to handle the equipment—this instruction Acharya Shankara, but Swamiji brought out is meant for those who do not know much about their relevance and showed us how we could machines—how to operate the equipment, and practise them in the modern age. These are man- so on and so forth. This manual also tells you uals which have come out from the Gita and what to do when something goes wrong; it helps have been carefully modelled by Swamiji accord- us troubleshoot. ing to the needs of the modern age. Through our traditional heritage we have Raja Yoga is the manual of meditation, been handed over such manuals, manuals of life Karma Yoga is the manual of action, Bhakti Yoga by our predecessors, in the form of the Bhagavad- is the manual of devotion, and Jnana Yoga is the gita and the Upanishads. They teach us exactly manual of knowledge. what manuals of equipment teach us—they tell Out of these, two are non-theistic paths— us what to do when things go wrong in our lives. you don’t need to believe in a God, you don’t But unfortunately, thanks to our education sys- need to believe in any system of faith, you can tem, we keep all these manuals somewhere com- follow any belief system; these yogas are pure fortably out of our reach, and then break our science. These non-theistic yogas are raja yoga, heads when some problems occur in our life. the yoga of mind or meditation, and karma yoga, Some of us try to commit suicide, some become the yoga of action. These are scientific method- mad, and some others get depressed and desolate. ologies given to us so that we can use them in We need to remember that these manuals are our daily lives to cope with problems and also to be consulted when we are alive, when we are to find out direct and practical solutions. This is in the heat of the moment. It is probably why what we see in the Gita; we see the psychology Sri Krishna told the Gita to Arjuna in the midst of the human mind and the means to master this
418 PB April 2020 The Psychology of the Gita 39 psychology. This is the psychology of the Gita. Gita begins with psychology, ends with psychology, and has psych- ology in it throughout. We need to have a clear understanding of this. How does the Gita show us the psychology of the human mind? What is the entire Gita about? What is its essence? The first chapter of the Gita is about the despondency of Ar- juna. It is called Arjuna Vishada Yoga or ‘The Despondency of Arjuna’. What is that? We can call it ‘The Underper- formance of Arjuna’, because that is what actually happened. Suddenly, Arjuna finds himself un- able to deliver. He philosophises, ra- tionalises his inability, as almost all of us do at one point or the other in our lives. So, why is this so not correct in the case of Arjuna? Because before the war started, Arjuna was quite resolute that Arjuna’s Statue in Bali, Indonesia he will see the end of Karna. He wanted to see weak. This is what Arjuna says in the Gita: ‘O the complete destruction of the entire Kaurava Krishna, seeing my own people assembled for dynasty but when he came to the battlefield, in battle, my limbs are weakening, my mouth is front of his cousins, his teachers, his kith and going dry, my body is trembling, and I am hor- kin, he adopted the stance of the cat on the wall; ripilating. My bow, the Gandiva, is falling from he became deluded and confused. He was just my hand, and my skin is also burning.’1 ruminating on what to do and was thinking what Arjuna shows physical symptoms of stress. would happen at the end of the war. Most of our ailments are psychosomatic. Our The proverbial question of ‘to be or not to mental agony takes its toll on the body. If you be’ was the question here too. Confused, he feel happy, you feel energetic, and if you feel expressed his inability to fight the war to his sad, you feel fatigue. Here, Arjuna’s mouth goes charioteer. Now, here was a glorious charioteer, dry, and a great warrior like him is unable even driver, chauffeur, whatever we might call him, to hold on to his bow! Gandiva is the name of in Sri Krishna. There has never been a more the bow of Arjuna. It was a remarkable weapon, powerful charioteer. Arjuna asked this eminent probably much more powerful than the present- chauffeur to take the chariot to the middle of day weapons. And it was slipping from his hands. both the armies ready for battle. Then Arjuna This is a classical situation of nervous anxiety. saw the warring parties, he saw his brothers, his When we seek employment, we know what teachers among his opponents and he became we would be expected to do in that job even
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while applying for it. That is mentioned clearly monkey-renunciation. A monkey sits calmly on in the job advertisement. We apply for the job a tree, closing its eyes. It has already seen some- and thereby tell the prospective employers that one eating under the tree. So, this meditation is we are ready to do that work. After that, there a ‘planning meditation’ and if the monkey does is the process of selection, which could involve not get anything, or fails to snatch anything, it many interviews. Now, the person who has ap- becomes calm again. This is monkey-renuncia- plied for the job has a clearer idea of what the tion; nothing but a lull before a storm. Arjuna expected work is. also got this monkey-renunciation. Finally, one gets the job and ends up in the People always get such renunciation. Once office and faces the work. After sometime, -sud a young man went to one of the centres of the denly one feels that this job cannot be done. Ramakrishna Mission, met a brahmachari there, Why does this happen? This is because one starts and expressed his desire to join the Ramakrishna fearing the possibility of not achieving the goals, Order as a monk. Now this brahmachari asked not achieving the targets. The possibility of ‘un- the young man some questions and came to derperformance’ looms large on our minds. One know that he was working as a software engineer suddenly feels that one would not be able to per- in a reputed company. Sensing a case of monkey- form. This is what happened to Arjuna. All of renunciation, the brahmachari asked: ‘You are an a sudden, he realised that the war is not of any intelligent young man, you work in a good com- use. He said: ‘O Krishna, I am unable to main- pany, draw a nice salary, have your parents with tain my calm and my mind is wavering. Also, I you, so why do you want to become a monk?’ do not see any good signs. I do not see any good If the young man were a true spiritual aspir- coming from the killing of my own people in the ant, he would have talked about the unreality of battle. O Krishna, I want neither victory nor the the world, the spiritual quest, and related mat- pleasures of the kingdom’ (1.30–31). ters. However, our young man, stammered and When faced with difficulties in life, what stuttered, and then blurted out with watery eyes, do people generally do? They quit. They phi- that it was because of a girl! He had fell in love, losophise, rationalise, and make a big fuss of not and then he fell out of purpose in life! What doing anything. Just like the proverbial fox and kind of love is that! the sour grapes, for the majority, most of the Love should give purpose, not rob you of it. things are sour, they are unable to get it, so they This love failure or the failure of what he thought fancy having renounced it. They idealise their was love, led him to attempt suicide. He could situation of being in the misery of wanting and not commit suicide, because he did not have not getting the wants. the courage, but somehow he presumed that he Here, Arjuna’s mind is wavering, he does not could become a monk. That is what most people know what to do. He, who was intent on killing think: That becoming a monk is very easy. Quite Karna, now finds nothing good about this war. the opposite, it is very difficult. It is like walking He sees in his enemies, his own people and does on the edge of a razor. This is what happens to not want to kill them. He asks: ‘Why should I most of us. We turn our failures to pretexts for kill them? What good would that bring? I do not renunciation. That is not possible. Renunciation want victory; I do not want any comforts.’ This does not come from not getting, it comes from is fake renunciation called markata vairagya, not wanting.
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People find the whole world devoid of mean- Human beings think of sense objects. It could ing when they do not get what they desire. This be any sense object, an object of enjoyment, say is when the sad music sets in. This theme is some dessert. You think of some dessert. This used over and again in literature, music, visual thinking becomes almost like a meditation. art, movies, and all forms of pursuits that is ex- Then you picture yourself having that dessert. clusively claimed by humanity. Sorrow from You start wanting it badly, you even start salivat- rejection or failure is not dispassion, it is just ing. Your entire being becomes an intense desire disturbed passion. for this dessert. This is the process of attachment Arjuna dons the role of a seer, a wise man, be- to sense objects. cause he is afraid of the enormous army confront- This could happen with relationships also. ing him. He develops this halo behind his crown, You see someone and then you want to know he realises that war is not good and he becomes an that person; you want to have a bonding and re- advocate of peace. Why? Because he cannot fight, lationship with that person. Suddenly, your life that is why. He finds Kripacharya, Dronacha- seems meaningless without that person. When- rya—all these stalwarts, his masters, and suddenly ever we have desires, we also face obstacles while it dawns upon him that he cannot fight them. trying to fulfil those desires. When you want to He underperforms. He knows what he is sup- eat a dessert, there comes your parent, friend, or posed to do. He was told about his duties, rather spouse, who does not allow you to eat the dessert. he wanted it. Now suddenly, he does not want This person does not want you to eat the dessert the war. This is nothing but underperformance. because you are ill and should not eat sweets. But for this obstacle, you probably would not The Tricks of the Mind have bothered much if you could not eat the des- The mind always plays in circles. The Gita gives sert. Now that there is an obstacle, your desire us a very strong idea, a strong foundation for for the dessert increases a thousandfold. This understanding the workings of our mind. In the obstacle makes you angry. Anger leads to confu- space of two verses, it gives a masterly exposition sion and you start quarrelling with this person. of the psychology of the mind and how the mind You start misbehaving, calling names—all such works. The Gita says: ‘Thinking of the objects of behaviour that you know to be improper. You enjoyment, people develop attachment to them. have been educated not to act in this manner and Out of this attachment arises desire and desire this anger and confusion leads to your forgetting leads to anger. Anger leads to delusion and delu- such learning. sion leads to the confusion of mind. Confusion You are deluded and forget your nature, your of mind leads to the loss of the thinking faculty, relationship with this person. You are probably which leads to destruction’ (2.62–63). in a position to instruct this person, you are This has been told in simple Sanskrit. Con- more educated, more learned, and yet because trary to popular belief, Sanskrit is an easy lan- of this intense desire for dessert, you forget your guage. Majority of the Indians understand standing in life and society. You may even slap Sanskrit because it lives through all the Indian this person because of this attachment to des- languages. The verses quoted above talk of sert. This is the external sign of the loss of wis- human beings in general. These verses do not dom. That leads to complete destruction. You talk only of men or only of women. lose people who love you and care for you.
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What did Swamiji mean? One can have some desires, harmless desires. How do we understand what is harmful and what is harm- less? Anything which does not drive you to the position where your life’s purpose, your mind, and life—everything you have worked for till now, is undone. Such a desire is quite harm- less. Even then one has to be careful to have no strong attachment. It is alright to eat dessert, but one should be able to abstain from it if one has diabetes. This discerning faculty isbuddhi , the faculty Robert Ingersoll (1833–99) of understanding that you need to always have. This is what happens in our lives on a daily Some kind of cyber patrol should always be there basis. We are always in a dichotomous situation: in your brain, much like the cyber patrol one in- ‘To be or not to be’ is the question, always. We stalls on one’s computer to prevent the misuse of always think whether to do something or not to the Internet by children. do something: ‘Shall I phone him or not’ or ‘He This is what we need to do and we would do did not phone me so I too will not phone him’. this if we understood that the lack of a proper These are the trivial, yet existential questions that discerning faculty is the source of all problems. gnaw at our minds. And of course, phone com- The Gita and all the commentators on it, start- panies make money out of such situations! ing from Acharya Shankara, clearly tell that if we If we understand the source of the problem, understand that the lack of a discerning faculty we can solve it. Where is the source of the prob- is the source of our problems, we can just nip it lem? It is in desires. Does that mean we should in the bud, we can control it. But the Gita also not have desires or does that mean we should not gives the solution or the methodology to find enjoy anything? the solution. It says: ‘But by perceiving objects with the organs that are free from attraction and The Secret of Controlling the Mind repulsion, and are under one’s own control, the Robert Ingersoll was a great agnostic. Swamiji self-controlled person attains tranquillity.’3 met him on many occasions and discussed We should always understand who the master philosophy with him. Swamiji recounted one is here. The dessert is not the master; I am the such discussion: ‘Ingersoll once said to me, “I master. This thinking, this idea should come to believe in making the most out of this world, a person. P in squeezing the orange dry, because this world (To be continued) is all we are sure of.” I replied, “I know a better References way to squeeze the orange of this world than you do; and I get more out of it. I know I can- 1. Gita, 1.28–30. 2. His Eastern and Western Disciples, The Life of not die, so I am not in a hurry. I know that there Swami Vivekananda, 2 vols (Kolkata: Advaita is no fear, so I enjoy the squeezing. … Get every Ashrama, 2008), 1.449. single drop!”’2 3. Gita, 2.64.
422 PB April 2020 43 Advaita Vedanta: Swami Vivekananda and the Global Context Swami Satyapriyananda
(Continued from the previous issue)
child to superimpose the world-appearance et us continue with Acharya Shankara’s (the snake) upon Brahman (the rope)? We thoughts: can answer this question only if we postulate a L Śaṁkara says: ‘It is obvious and needs no universal snake-memory that is common to all proof that the object, which is the nonego, and mankind and that has existed from a time with- the subject, which is the ego-idea (superimposed out beginning. This snake-memory is māyā. upon the Self ), are opposed to each other, like Māyā, says Śaṁkara, is not only universal light and darkness, and cannot be identified. Still but beginningless and endless. A distinction less can their respective attributes be identified. must be made, however, between māyā as a uni- … Nevertheless, it is natural to man (because of versal principle and ignorance (avidyā) which his wrong ideas) not to be able to distinguish be- is individual. Individual ignorance is begin- tween these distinct entities and between their ningless, but it can end at any moment; it is respective attributes. He superimposes upon lost when a man achieves spiritual illumination. each the nature and attributes of the other, unit- Thus the world may vanish from the conscious- ing the real with the unreal and making use of ness of an individual and yet continue to exist such expressions as ‘I am that’, ‘That is mine’. for the rest of humanity.1 Śaṁkara is speaking here of two stages in the process of superimposition. First, the ego-idea Brahman and Ishvara is superimposed upon the inner Self, the exist- In a sense, Brahman is the ultimate cause of the ence-reality. Then the ego-idea, reaching out- universe, since, by the action of māyā, the world- ward, as it were, identifies itself with the body appearance is superimposed upon him [it]. and the body’s mental and physical attributes Brahman is the cause, māyā the effect. Yet Brah- and actions. We say, as a matter of course, ‘I man cannot be said to have transformed himself am fat’, ‘I am tired’, ‘I am walking’, ‘I am sitting into the world, or to have created it, since abso- down’—without ever stopping to consider what lute Reality is, by definition, incapable of tem- this ‘I’ really is. We go further. We claim purely poral action or change. Another word, Īśwara, external objects and names for our own. … must therefore be employed to describe the cre- That maya is beginningless can be shown … ative principle. Īśwara [sopadhika Brahman] is [in the example of the superimposition] of the [nirupadhika] brahman united with māyā [the snake on the rope. The superimposition of the upadhi]—the combination which creates, pre- snake upon the rope is possible only if we can serves, and dissolves the universe in an endless remember what a snake looks like; a child who and beginningless process. [Thus] Īśwara is God had never seen a snake could never superimpose personified, God with attributes [and Brahman it. How then is it possible for the new-born is God impersonal] (288).
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Bhaskara and his Bhedabhedavada Individual souls are many, and they are parts of Brahman. They are related to him as are the Still another aspect of Vedānta, known as rays of the sun to the sun. They are neither ab- Bhedābhedavāda, or doctrine of identity in dif- solutely different from God [Brahman], nor ference, finds its exponent in Bhāskara. Oudu- are they absolutely identical with him. [1] In lumi originated the system, but his writings are the state of bondage—that is, ignorance—in- not now available, and we know of him only dividual souls are different from God; and [2] through mention of him in the Brahma Sūtras in the state of liberation—that is, knowledge— of Vyāsa. Bhāskara wrote commentaries upon they become one with him. the Sūtras and in so doing explained his own and Oudulumi’s philosophy. In the main he at- To the self, purified by spiritual discipline, tempted an attack upon Śaṁkara’s doctrine of is revealed the knowledge of Brahman, and as māyā. He therefore lived after Śaṁkara—ac- the self finally becomes one with Brahman, all cording to Indian authorities, in the early part consciousness of separation is dissolved. But of the ninth century. this union is possible only after death, never at any time during life. In this respect the phil- : Brah- The Philosophy of Identity in Difference osophy of Bhāskara differs from all the other man is one without a second, the unchangeable systems we have studied. Union with Brahman reality, endowed with blessed attributes, includ- is the supreme goal. As the means of achieving ing the power to create, sustain, and dissolve this, Bhāskara, like all other teachers of reli- the universe. He is the formless, personal God gion, offers the ideal of non-attachment, the who [1] in his causal state is transcendental— ideal of being in the world and yet not of it, and beyond time, space, and causation; and [2] in the worship of Brahman and meditation upon his aspect as effect, he has evolved or has be- him (299–300). come transformed into the empirical universe. Since Brahman, the Infinite, has made himself finite, as finite he is real, though he, the Infinite, Vishishtadvaita Vedanta: Vedanta in its is not necessarily conditioned by the finitude. Aspect of Qualified Non-dualism Brahman as cause contains the whole universe potentially within himself, and the universe is Yamuna the cause actualized, though in part only, since the cause has not exhausted itself in the effect. The Vedānta in its aspect of qualified non- dualism, traces its origin to the period of the Again, as effect, Brahman is both jīva, or Upaniṣads; at least it had gained followers at the the individual soul, and the world. He is en- time of the composition of the Mahābhārata, dowed with power of two kinds: bhogya, the being identical with the doctrine of Pañcarātra kind which evolves as the objective universe, mentioned in that poem. In the tenth century and bhoktṛ, the kind which evolves as living AD, however, it received greater impetus and souls. This power of Brahman is not māyā, but a brighter light from the teachings of the saint is real in the absolute sense. Yāmuna (301). Empirical existence therefore consists of (1) the subject, the experiencer, the jīva, and (2) the Ramanuja object of experience, the world of the senses. Though the empirical world of subject and ob- In the eleventh century the great teacher ject is not separate from Brahman, for it is Brah- Rāmānuja, who had been influenced by Yāmuna, man that is evolved as the universe, yet again gave it [this philosophy] a sound philosophical Brahman is not merely the universe of name basis, and made it a popular religion, particu- and form—he [it] is transcendental as well. larly in southern India. Yāmuna and Rāmānuja
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belong to the long line of Vaiṣṇava saints recog- nized in southern India and generally known as Ālvārs [discussed later] (ibid.). Since human beings possess widely differing temperaments, they conduct their lives upon different levels. For this reason, no one system of religion can equally well satisfy everyone, and there exist diverse forms of religious truth. And yet, however divergent they may be, they have an underlying unity, and all of them lead men by one path or another to a single goal. The varied scriptures of the world may be lik- ened to a kind mother who cherishes her many children by granting their demands according to their needs. After Śaṁkara, Rāmānuja ranks first among the greatest interpreters of Vedanta. Śaṁkara’s philosophy, though it did afford spiritual com- fort to many, yet did not meet the requirements of all aspirants. There are men in every age who Ramanuja’s Statue at Hyderabad hunger for a God whom they can love, whom they can worship. Now the Absolute of Śaṁkara a real existence of their own as the body of Brah- becomes to such men entirely too much of an man, who is their soul and controlling power. abstraction to be the object of love and worship. Apart from Brahman they are literally nonen- It is true that Śaṁkara does reserve a place in his tities. So Rāmānuja’s philosophy is known as system for a God of love, and there is room in Viśiṣṭadvaita—that is, advaita, nondualism, with it for devotion to him; but to many his Īśwara viśeṣa, or qualifications—because it admits the is not wholly satisfying, for they regard him as plurality both of matter and of souls (304–5). but a lower aspect of Brahman, the Absolute. Four Chief Schools of Vaishnavism The Śaṁkara philosophy touches indeed such dizzy heights of abstraction, and at the same There are four chief schools of Vaiṣṇavism time offers such a surpassing degree of spiritual (Vedānta in its devotional aspect): Śrī, of which illumination, that it becomes extremely diffi- Rāmānuja is the principal exponent [which cult, if not impossible, for most men either to has been discussed above]; Sanaka founded by comprehend it or to accept it. … Nimbārka in the eleventh century; Brāhma, founded by Mādhwa in the twelfth century; So the kind mother, the scriptures, spoke and Rudra, founded by Vallabha in the six- once more, this time through the lips of teenth century. To these should be added the Rāmānuja, and led the people to the bosom of Bengal Vaiṣṇavist school, whose founder was truth. Rāmānuja argues that [1] God and the Śrī Caitanya, the prophet of Nadiā (317). P souls of men are not the same, though [2] they (To be continued) are not separate from each other, and [3] that the highest ideal and the ultimate goal are to References love and worship God, and surrender ourselves 1. Swami Prabhavananda, The Spiritual Heritage utterly and completely to him. The material of India (Madras: Ramakrishna Math, 2003), world and human beings, though different, have 287–8.
PB April 2020 425 46 YOUNG EYES Why Should We Help Others? Suravi Chattopadhyay
Class Nine, Raghunathpur Girls’ High School, Purulia
here are two main tendencies in the against the suppression of children and young human mind. One is good and the other people and for the right to education of all chil- Tis bad. They motivate a person to do good dren. Achyuta Samanta from Odisha is also or bad in life. A person of good character adopts one such notable social worker, who works for some good habits and the bad one does the op- the upliftment of tribal people. I came to know posite. Helping others is a good habit by which about him from Amitabh Bachchan’s reality one can win them over. show ‘Kaun Banega Crorepati’ on TV. Now, let us focus on the present scenario of Helping others has positive effects on our India. These days TV, newspapers, and other so- personality. After helping someone, we feel cial media are filled with bad news of India re- much satisfied. That means helping others re- lated to disregard for women, unemployment, sults in self-improvement. When you are help- poverty, illiteracy, child labour, negligence of the ing someone, you should remember that she or girl child, and so on. To get rid of all these cru- he is giving you the chance to do good work. cial problems a helping hand is needed. A help- She or he is indirectly assisting you in your ing mentality is necessary to strengthen unity spiritual path. So we must be grateful to those among Indians and strengthen humane behav- who are letting us to help them. Besides when iour, giving up the animality of mind. we help others we can feel other’s miseries and Nevertheless, the situation is not altogether sorrows. Hence, we become more empathetic dismal. lndians are strong believers in mor- and open-minded. We can come out of our lux- ality and the existence of God. People buy new urious mentality. clothes during religious festivals like the Durga As students we can help others in various Puja for the poor and distribute blankets in win- ways, mentally and physically. For example, in ter for the downtrodden to please God or for the school during exams, if any student feels wor- their own self-satisfaction, thus spending their ried, we can cheer up her or his spirit by telling money for a good cause. Many people, corporate positive things and words of encouragement. companies, ngos, and other institutions help We can suggest that student to read Swami Vive- society by doing several philanthropic activities. kananda’s inspiring books and practise medita- For example, the Indian social worker Kailash tion for better concentration. We can also talk Satyarthi and the seventeen year-old Malala freely and play with those who feel dejected at Yousafzai of Pakistan were jointly awarded school for some reason. These are some examples the Nobel Peace Prize 2014 for their struggle of mental help. We can help physically by sharing
426 PB April 2020 Why Should We Help Others 47
Kailash Satyarthi Malala Yousafzai Achyuta Samanta our tiffin or pens with our friends who forget to gifting their children with costly toys or video bring these items. Besides, we can take our sick games or mobile phones, parents can take their friends to the sick room, or lend our notebook to children to poor people for distributing sweets, them, or inform them the school notices in case cakes, or other useful things. In school, the teach- they are absent from school. At home also we can ers can teach the students about great persons, help our elders by serving cooked food to them who helped others in their lifetime. In this way or by finding their misplaced items. the idea of helping others would be imprinted in While helping others we may face many the minds of children. problems. For example, the person whom we Helping others gives us pure character, pa- want to help may dislike it or blame us, as if we tience, self-satisfaction, and we can be free from are doing it to show off. We may also hear criti- stress and tension. This good habit gives us a new cism from others. Sometimes the helper may also lease of life. Then why shouldn’t we help others? suffer from inconsistency of purpose and fluc- When our necks are deep in work, we fail to tuations of the mind. Generally, we help others help others physically or mentally. In that case, expecting gratitude and praise in return and we the habit of helping through prayer can be prac- feel discouraged when our expectations are not tised. Where direct help is not possible, we can fulfilled. Sometimes people can’t help due to pray to God for people suffering from fatal dis- their extremely busy schedule or lack of time, eases, poverty, or any other crisis. Such prayers even though they want to help others. But des- do not need any time and place or money. Only pite these difficulties we should not give up our sincerity is needed and God does listen to such good intentions and should keep faith in God. sincere prayers. For example, we can pray for the We can at least help others during holidays or well-being of those soldiers who are guarding our weekend or whenever we have free time. country in the border. In Ramayana, king Dasha- Parents and teachers have a great role in ratha prays for his son Sri Ramachandra’s well- bringing up a child with good habits. Parents being during the latter’s exile in forest. Prayer is should set an example for their children because a wonderful habit emanating positive vibes and
IMAGES: HTTPS://WWW.BUSINESS-STANDARD.COM, HTTPS://STUDENTHUT.COM, HTTPS://INDIAEDUCATIONDIARY.IN HTTPS://STUDENTHUT.COM, IMAGES: HTTPS://WWW.BUSINESS-STANDARD.COM, children always imitate their parents. On birth- good wishes for others. Thus, through prayer we days and success-celebration parties, instead of help both ourselves and others. P
PB April 2020 427 48 BALABODHA Ancient Wisdom Made Easy Punya
he word punya is a commonly used River Para or River Kaushiki and the mountains Sanskrit word. It is used by people, who Mainaka and Asita; the name of Ashvagandha Tdo not even know Sanskrit, as it is present or Physalis Flexuosa; the name of a daughter of in almost every Indian language. The widely used Kratu and Sannati and daughter-in-law of Parva- meaning of the word punya is merit. However, sha; the name of a king; name of the son of Sage it is necessary to see the other meanings and the Dirghatamas; one of the forty-seven tanas or origins of this Sanskrit word. Sanskrit is a clas- tones used in Indian music; the name of a San- sical language like Greek, Latin, and Persian. skrit metre or chhandas defined by Bharata and And in Sanskrit, as in most classical languages, called Samriddhi by Hemachandra; the name of most words are derived from a stem or root. another Sanskrit metre called by Hemachandra The wordpunya is derived from the root as mada; the strength of merit that is one of the word pu. The root wordpu means to cleanse, ten strengths of the Bodhisattvas; or the name of purify, purge, clarify, brighten, illustrate, illu- the ashrama of the highly advanced soul Kashy- mine, sift, discern, discriminate, think of, invent, apa on the River Kaushiki. compose, purify oneself, be or become clear or The wordpunya is quite old and is found in bright, flow off clearly, expiate, atone for, to pass the Rig Veda. According to the Nyaya school so as to purify, to purify in passing or pervading, of Indian philosophy, punya means one’s well- or ventilate. The wordpunya means virtuous; being. According to Jainism, forty-two kinds of pure; righteous; beautiful; pleasing; fragrant; karmas produce punya. Punya also refers to the virtue; moral or religious merit; a good action; moral principles governing an ethical Jain life. purity; purification; a trough for watering cat- It is said that one should not speak of the punya tle; holy tulsi leaf; lucky; auspicious; solemn; one has done. Bathing in sacred rivers like the festive; holy; sacred; good; meritorious; favour- River Ganga is considered to produce punya. able; propitious; convenient; beneficent; agree- In Sanatana Dharma, a person earns punya or able; lovely; sweet; a virtuous or meritorious act; merit by doing good actions and this punya is ex- a religious ceremony performed by a wife to re- perienced by getting an appropriate birth or by tain her husband’s affection and to obtain a son; enjoying different higher worlds like the world the seventh house from the house of birth in a of the king of the gods, Indra. When such punya horoscope; the union of the Indian astrologi- is exhausted, one is again born in this world. At- cal constellations of Mesha, Karka, Tula, and taining punya does not guarantee moksha or lib- Makara; the River Ganga; one of the 108 names eration from the continuous cycle of repeated of Sri Krishna; the name of a poet; of another births and deaths, or samsara. One’s true nature, man; the name of a sacred lake situated near the the Atman, is not affected bypunya . P
428 PB April 2020 49 TRADITIONAL TALES Should We Lie?
ord Buddha created an order for Bud- Lord Buddha continued: dhist monks. His son Rahul also joined that ‘You think about your state L order and embraced the monastic life. now. Though this plate is Rahul often wavered from truthfulness. Lord good, now it has become Buddha noticed this. In order to correct him, dirty. Similarly, though you Lord Buddha told Rahul: ‘Young monk! I am have taken up a higher life sending you to a different place. Go there and of monasticism, your mind practise sense-control and spiritual austerities.’ has become impure because Thus, Lord Buddha sent Rahul to a faraway Bud- of speaking lies. In this state, dhist monastery. Rahul lived in that monastery are you fit for achieving the according to the orders of Lord Buddha. highest state of spiritual ex- Some time passed. Once, Lord Buddha went perience?’ Lord Buddha to the monastery where Rahul was living. Lord took the plate and rotated Buddha’s visit greatly pleased Rahul. His heart it very fast. He then asked brimmed with joy. One day, Lord Buddha called Rahul: ‘O young monk! Buddha’s Statue in Sarnath Rahul and said: ‘Rahul, now you have to wash When I was rapidly rotating my feet.’ Rahul kept Lord Buddha’s holy feet on the plate, were you not afraid that it would fall a plate and washed them properly. Then Lord and break into pieces?’ Buddha asked Rahul: ‘Rahul, is the water used Rahul replied: ‘No, lord! I was not at all for washing my feet fit for drinking?’ Rahul said: afraid of that. Because, this plate does not cost ‘No, this water is not fit for drinking. It has lost much. There would not be any great loss even if its purity.’ it breaks.’ Lord Buddha said: ‘Now, compare this Lord Buddha said: ‘Rahul! Now, just imagine with your state. Affected by the results of your your condition. In your pre-monastic life, you actions, you are being rotated through thousands were my son. You were born in a noble family and thousands of lifetimes of births and deaths. with all the comforts of life. Having born in such Your body is created in exactly the same man- a family, though you took to monastic life, you ner as any other object of this world that breaks are tainting your mind because you are unable into pieces. Then, that body becomes useless and to give up the habit of lying.’ Then, Lord Bud- crumbles to dust. Similarly, a person who does dha, threw away the water on the plate and asked not speak the truth is ignored as dust by the wise.’ Rahul: ‘Rahul, can drinking water be kept on In this manner, using various examples, the this plate now? Is this plate fit for that?’ great ascetic Lord Buddha gave these instruc- Rahul replied: ‘No, lord! We cannot keep tions to Rahul, who was unaware of what he was drinking water on this plate. It has become dirty.’ doing or speaking and was dwelling in ignorance
PB April 2020 429 50 Prabuddha Bharata
though he had surrendered himself to a life of great danger. Hence, the mahout had trained austerities. Lord Buddha taught Rahul just like the elephant to curl up its trunk whenever it a mother corrects her son and an elder brother went to the battlefield. One day, the elephant corrects his younger brother. Lord Buddha’s entered the battlefield. It destroyed the enemy’s teachings made a great mark on Rahul’s mind, armies. At that time, unusually a sword fell to the to whom Lord Buddha was the closest spiritual ground. The elephant stretched its trunk to lift luminary in the world and a living god. it. As soon as the mahout saw this, he directed Rahul, understanding his condition through the elephant to immediately leave the battlefield. Lord Buddha’s examples, felt greatly pained and ‘Then, the mahout met the king privately in ashamed. He was greatly remorseful thinking the palace, and said: “O lord! Today, the elephant about the result of his often forgetting to whom stretched its trunk in the battlefield. Hence, this he was talking, what he was talking, and from elephant is no more suitable to be used in the which state he was talking. He felt like crying battlefield.” Then, after the king and the mahout aloud in solitude. That was the end of Rahul’s discussed on this matter, they decided to not use tendency to talk smoothly. His old immature that elephant in the battlefield from that day. mental state was completely destroyed. He men- ‘Rahul, people attain welfare till they control tally washed Lord Buddha’s holy feet with his their speech. Just like the elephant used to curl tears. He prayed for the forgiveness of Lord Bud- up its trunk in the battlefield to protect it from dha, who had the place of God to be worshipped being attacked by an arrow, you have to prevent in the temple of his mind. your tongue from speaking a lie. You should be At that moment, Lord Buddha instructed established in a life of speaking the truth. We Rahul through an example of an elephant, should be alert whether we are speaking the which brought to rest Rahul’s turbulent mind. truth always. Those who are always deeply fo- The only aim of Lord Buddha was that Rahul cused on the truth and speak only the truth be- should mend his ways and become a wise person. come great and free from all sins. The embodiment of compassion and forgive- ‘The king himself rides an elephant that has ness, Lord Buddha said: ‘Rahul, please listen to been properly trained. Such an elephant also gets me carefully. Long ago, a king had a huge ele- the glory of carrying the king. Similarly, a person phant. That elephant was very powerful and had living a pure life is praised and respected by the the strength of five hundred ordinary elephants. great people. That person also becomes one of Whenever that elephant went to the battlefield, the great people of the world. The elephant that it was the custom to tie weapons like axe and crosses its bounds at the hour of need foils the sword to the tusks, legs, and other parts of that plans of its master. A person who acts like that elephant. Also, they used to tie an iron ball to its attains ill-fame.’ tail. No one could escape from that elephant in Lord Buddha gave many such examples and the battlefield. instructed Rahul. How can a cat be born to a ‘The mahout was very happy that the ele- tiger? After all, Rahul was Lord Buddha’s son phant’s body was simultaneously being protected and he understood his predicament. He altered and destroying the enemy’s armies. However, the his ways from that day and lived a pure life. He mahout realised that just one arrow could hit the attained the rightful glory that comes from liv- elephant’s trunk, put it off-balance, and cause ing an honest life. P
430 PB April 2020 51 REVIEWS For review in PRABUDDHA BHARATA, publishers need to send two copies of their latest publications
Kierkegaard’s Journals and Notebooks, Volume 7: all hated the ‘rabble’. Taking a cue from these think- Journals NB15-NB20 ers, we have Roger Scruton (b. 1944) now attacking what from Arnold to Adorno all term as mass cul- Søren Kierkegaard ture. Unlike Kierkegaard they do not understand Edited by Bruce H Kirmmse, K that the popular is what validates a culture as ety- Brian Söderquist, Niels Jørgen mologically valid. Culture when accepted and real- Cappelorn, Alastair Hannay, ised as such by the mass, becomes truly itself. George Pattison, and Vanessa On a different note, Jesus Christ as we find him Rumble. in the New Testament is the one who can be asked, Princeton University Press, 41 Wil- ‘Quid est veritas’ (John 18:38) in front of that ar- liam Street, Princeton, New Jersey chetype of all intellectuals; jesting Pilate whose 08540. Website: https://press.princ- shadow has taunted all seekers for the Truth. Ki- eton.edu. 2014. 832 pp. $157.50. hb. erkegaard knew that neither the Sanhedrin, nor isbn 9780691160290. the powers of this world can understand Christ. øren Kierkegaard comments: Thus, elsewhere in hisJournals in this series so S True enough, the shrewdest thing may be to ig- painstakingly prepared by the Princeton Univer- nore the rabble (that is, daily, every blessed day of sity Press and the Søren Kierkegaard Research one’s life, while on an occasional Sunday one de- Centre at the University of Copenhagen, we have claims oratorically about loving one’s neighbor), Kierkegaard repeatedly warning himself—for he existentially expressing that only a tiny portion did not see any audience for his diaries and note- of society exists. But a Christian priest is truly not books except when he wrote as Anti-Climacus permitted to do this. God in Heaven, how dare and wanted to be known—that Christianity is for a priest say: It is beneath my dignity to involve the masses and not meant to be the ivory-tower myself with the rabble. Miserable fellow, do you sort later on imagined by TS Eliot (1888–1965). know what you are saying, that it is blasphemy, Kierkegaard resonates with traditional Chris- that you are mocking Xt [Christ] who introduced tianity, which has baulked at the disastrous a new concept of dignity, the Christian concept, changes brought about by the Second Vatican which consists precisely of existing for the rabble, Council (1962–65). A large section of the Roman of suffering its misunderstanding, perhaps its per- Catholic populace today would agree with what secution, but all in order to help it forward (313). Kierkegaard has to say of the sacerdotal ministry: Kierkegaard’s cosmopolitanism predates the A police officer is not permitted to be a private per- neo-cosmopolitanism of Martha Nussbaum (b. son. If he passes by a place where there is a disturb- 1947) and Kwame Appiah (b. 1954). Thinkers dur- ance or a crime is being committed―and it would ing high continental and analytic modernism lacked perhaps be most convenient for him to slip past Kierkegaard’s sense of religion as being more of a without identifying himself as a police officer―if restorative discourse, than being a life-throttling a bystander recognizes him, he is permitted to say narrative of power. Matthew Arnold (1822–88), to the police officer: Please be so kind as to do Freidrich Nietzsche (1844–1900), Walter Benja- your job. Similarly, neither is a priest permitted to min (1892–1940), and Theodor Adorno (1903–69) be a private person and arrange his affairs so that
PB April 2020 431 52 Prabuddha Bharata
he only declaims one hour a week and is otherwise strenuous life of the spirit that only emerges with a private person. If he is contemporary with some- introspection, while they now live in worldliness thing demoralizing, he must bear witness (267). and then prattle on about the highest’ (393). As traditional Roman Catholics know and This stress on the interior life is the patrimony as Robert Cardinal Sarah (b. 1945) in his books, of all thinking people; Kierkegaard’s is the true The Day is Now Far Spent (2019) and in his God or phenomenological turn in European thought. Nothing: A Conversation on Faith (2015), affirms, It is erroneous to think that phenomenology in the Western society has erased the radical nature Europe began with Edmund Husserl (1859–1938). of Christ’s call through the centuries so much so Husserl simply intensified this inward turn; but that many of today’s Christian priests or presby- in Husserl’s non-ascetical hands, phenomenology ters are unrecognisable as those who have wit- became solipsistic. It is another entire story, how nessed the mysterium tremendum et fascinans who Martin Heidegger (1889–1976) strengthened is Yahweh. Of all times in history, we now need Husserl’s imagination with Heidegger’s own Nazi Kierkegaard’s frank Christianity if Christianity abracadabra in his Being and Time (1927) only has to become the radical movement which Christ to be recovered by Edith Stein (1891–1942) be- began and was seen as radical by Saul of Damascus. fore Stein was gassed in Auschwitz. Stein in her Philosophy in the West had always been non- works, particularly in her On the Problem of Em- experiential and has now become so obscuran- pathy, her doctoral dissertation under Husserl, tist that it is hard to understand what academic had restored much of the spirit of Kierkegaard, philosophers really mean. Thus, we have so many but she had little time for she was hastened to the desacralised books on what philosophy means. gas-chambers by Heidegger. [For a thought-pro- Girogio Agamben’s (b. 1942) What is Philosophy? voking study on Stein’s works, see Kris McDaniel’s (2016) is an example of this rambling about the Edith Stein: On the Problem of Empathy (See Kris existence of philosophy. Agamben is not alone in McDaniel, ‘Edith Stein: On the Problem of Em- this mad scramble to find armchair answers. Ac- pathy’, Ten Neglected Classics of Philosophy (Lon- cording to Kierkegaard, Socrates began this play- don: Oxford University, 2016))]. The point here ing with words (394). is that at least Stein recovered the lost radicality Kierkegaard’s is a take it or leave it kind of prac- of Kierkegaard’s theologising or philosophising. tical Christianity, which will be incomprehensible Very few can understand that Socratic irony, so to any but the best of Christians. For further re- valued within intellectual circles, is just another flections on the weakness of God, see the decon- form of the penumbra of jesting Pilate’s resound- structionist John Caputo’s (b. 1940) The Weakness ing question to Jesus Christ: ‘What is the truth?’, of God: A Theology of the Event (2006). Caputo, the Latin of which is given above in this review. and before Caputo, Jürgen Moltmann (b. 1926) Like the other Journals in this series, we also have in his The Crucified God: The Cross of Christ as the copious annotations and facsimiles of Kierkeg- Foundation and Criticism of Christian Theology aard’s original handwriting, and covers of the ori- (1973) ushered in a paradigm shift within Chris- ginal notebooks faithfully reproduced here. These tian theology in Europe. Kierkegaard, Moltmann, books are collectors’ items and enough gratitude and Caputo are all Protestant thinkers. Yet their to the editors and translators cannot do the series Christianity is more vital to the Christianity that justice. It is almost unbelievable that such works are is practised today in traditional Catholic Bene- still possible today when one feels fortunate if one dictine Congregations like that of the Solesmes has one’s fifteen seconds of fame on social media. Congregation, with their stress on the vita contem- Kierkegaard as found in this series makes us halt plativa: ‘People who warn against introspection and ask ourselves: ‘What is the Truth?’ might just as well warn against Xnty [Christianity]. Subhasis Chattopadhyay Aided by grace they seek to block up the way lead- Biblical Theologian ing inward and direct one away from it out into the Assistant Professor of English worldly. But in fact, they are anxious about the real, Narasinha Dutt College, Howrah
432 PB April 2020 53 MANANA
Exploring thought-currents from around the world. Extracts from a thought-provoking book every month.
Ultimate Questions Bryan Magee Princeton University Press, 41 William Street, Princ- eton, New Jersey 08540, usa. Website: https://www. press.princeton.edu. 2016. 140 pp. $12.95. hb. isbn 9780691178127.
hat we call civilisation has existed well, two of them public figures: the politician for something like six thousand years. Emmanuel Shinwell and the musical philanthro- WWe are accustomed to thinking of this pist Robert Mayer. (Robert knew Brahms, who as an exceedingly long time. Some of us have a was a friend of his family and stayed with them in vague outline of it in our heads. In my part of the Mannheim.) When Robert was born there must world this usually starts with the Old Testament have been individuals who were then a hundred of the Bible, followed or accompanied by the rise years old, whom a person could have met and got of Greek civilisation, which was followed by the to know in the same way as I got to know him Roman Empire—each of which lasted for hun- (or as he got to know Brahms, who died when dreds of years. Then came the thousand years of Robert was seventeen). When those others were the Middle Ages. This ended with the Renais- born, there must have been yet other such indi- sance, which was followed by the Reformation, viduals. And so on: one could go further and fur- followed by the Enlightenment, then by the In- ther back, putting the lives of nameable human dustrial Revolution and the Romantic Era—and beings together, end to end, without any gaps in then on to the modern world and our own day. between. It comes as a shock to realise that the Across these same immensities of time other civi- whole of civilisation has occurred within the suc- lisations—unknown, or mostly unknown, to the cessive lifetimes of sixty people—which is the people in my part of the world—rose and fell on number of friends I squeeze into my living room other parts of the globe’s surface: China, Japan, when I have a drinks party. Twenty people take India, Central Asia, the Middle East, South us back to Jesus, twenty-one to Julius Caesar. America, Mexico. We think of these vast historical Even a paltry ten take us back before 1066 and changes as happening in only-just-moving time— the Norman Conquest. As for the Renaissance, time moving in the sort of way a glacier moves. it is only half a dozen people away. But now consider the following. There are When one measures history by a single pos- always some human beings who live to be a hun- sible human lifetime one realises that the whole dred. More do so today than ever before, but there of it has been almost incredibly short. This means have always been some. I have known three quite that historical change has been almost incredibly
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fast. Each of those great empires that so impos- right. The truth is we don’t know, we cannot know, ingly rose, flourished and fell did so during the we haven’t the remotest idea. We have no choice overlapping lives of a handful of individuals, usu- but to go on with our lives in the present, push- ally fewer than half a dozen. So we ourselves are ing into that tiny little bit of the future that our still near the beginning of the entire story. To- “now” slides into, without thinking about any of morrow will be followed by the next day, next the things you’re saying—not because they aren’t year by the year after, next century by the century worth thinking about (it would be wonderful if after, next millennium by the millennium after, we could) but because we have no way of thinking and the year 20,000 will inevitably come, as will about them, nothing to think about them with.’ the year 200,000, and the year 2,000,000. It is My answer is: I have posited nothing outside unstoppable. In fact, as periods in the existence the ordinary, everyday order of events—nothing of our planet and other bodies in the universe religious, nothing supernatural, nothing tran- go, these are short periods of time. From now scendental. I have merely asked what will hap- on, as long as there are human beings on this pen if circumstances continue exactly as they or any other heavenly body, humans will have a are today, and go on in this familiar way, as we continuous, ever-extending history that traces expect them to do. For such a continuance not itself back unbrokenly to our day now and our to occur might need the intervention of some- planet here. What is going to happen to all those thing supernatural, say, like time stopping. There people—what will they do—in unending time? is, it is true, a possibility that the earth will stop, How in the far, far future will they think of us because it could be smashed to pieces in a colli- now, who are so near the beginning of it all, and sion with a body from outer space, or frozen into whom they will know a lot about if they choose lifelessness by the sun’s cooling; but such possi- to? How shall we appear to them in the light of bilities lie either millions (at least) of years in the all that will have happened between us and them, future or at the outer extremes of unlikelihood. in a period many, many times as long as that be- Most are such that the human race will get warn- tween the dawn of civilisation and today? ing of them before they occur, and may even be I can imagine some of my readers throw- able to do something to prevent their happening. ing their hands up and protesting: ‘How can we For instance, nuclear weapons may turn out to even think about these things? What concepts be the saving of the human race. If astronomers do we have for getting hold of any of this? Surely tell us that a huge asteroid is on a collision course it is self-evident that, a mere two or three thou- with our earth, we may be able to knock it off sand years ago, geniuses as great as any there have course with nuclear missiles and save ourselves. been, people like Socrates and Plato, could not The missiles would have to be far more powerful have foreseen today’s world, or almost any of the than any we have now, but that will happen in world’s history between their time and ours? the normal course of events. On the other hand What imaginings can we hope to conjure up that it is possible that the human race will destroy it- are worth having about a period, all of it still in the self with those same weapons, thereby bringing future, so many times as long as that? It’s a blank. its history to an end—but that is rendered un- We could make a few guesses about developments likely by the fact that our every movement from in the near future, perhaps, but history shows us present into future is dominated by our need to that even those are more likely to be wrong than solve the problems of survival. P
434 PB April 2020 55 REPORTS
Swami Vivekananda’s Tithi Puja The tithi puja of Swami Vivekananda was cele- brated at Belur Math on Friday, 17 January 2020. Thousands of devotees attended the celebration throughout the day. Khichri prasad was served to about 12,000 devotees. Swami Satyeshananda, Assistant General Secretary, Ramakrishna Math and Ramakrishna Mission, presided over the public meeting held in the afternoon. Vivekananda Vedanta Society of British Columbia, Vancouver, Canada the programme. The Ashrama also held special Belur Math lectures in three colleges in Guwahati on 20 and The Prime Minister of India, Narendra Modi 21 January, which were attended by a total of visited Belur Math and stayed at the Math guest- 360 students. house from the evening of 11 January to the Indore centre held a youths’ convention on morning of 12 January. 22 December in which 800 youths took part. South Kolkata Sports and Cultural Associ- ation conferred Seva Brati Award on the Rama- New Math Centre krishna Math and Ramakrishna Mission in Vivekananda Vedanta Society of British Co- recognition of the twin organisations’ contribu- lumbia, Vancouver, Canada, has been affiliated tion to society. Jagdeep Dhankhar, Governor of to the Ramakrishna Math. Its postal address is: West Bengal, presented the award in a ceremony ‘Vivekananda Vedanta Society of British Co- held in Kolkata on 19 January. lumbia, Unit No. 4, 638 East 5th Avenue, Van- couver, Canada, V5T 1J2’, phone number: (604) Commemoration of the 125th Anniversary 876-1,557, and email id:
PB April 2020 435 56 Prabuddha Bharata
Dibrugarh, Gadadhar Ashrama, Ghatshila, Srimat Swami Gautamanandaji Maharaj, Gurap, Guwahati, Hatamuniguda, Itanagar, Jal- Vice-President, Ramakrishna Math and Rama- paiguri, Jammu, Jamshedpur, Jamtara, Kadapa, krishna Mission and Adhyaksha, Ramakrishna Kailashahar, Kalady, Kankurgachhi, Karim- Math, Chennai, inaugurated the second floor of ganj, Kayamkulam, Khetri, Kochi, Koyilandy, the school building at Ramakrishna Mission, Kozhikode, Lalgarh, Limbdi, Madurai, Malda, Kadapa, on 9 January. Manasadwip, Mangaluru, Mumbai, Muzaffarpur, On the occasion of the Gangasagar Mela, Mysuru, Nagpur, Naora, Narainpur, Narendra- Ramakrishna Mission Ashrama, Manasadwip, pur, Narottam Nagar, Pala, Ponnampet, Pune, held a camp at Sagar Island in South 24-Parga- Puri Mission, Purulia, Rahara, Raipur, Rajama- nas district from 11 to 16 January. About 1,000 hendravaram, Rajkot, Ramanathapuram, Salem, pilgrims were given free board and lodging at Seva Pratishthan, Shillong, Swamiji’s Ancestral the camp. In addition, free meals were served to House, Taki, Tamluk, Vadodara, and Vijayawada. about 5,000 non-resident pilgrims. Discourses The Prime Minister of India, Narendra Modi and devotional singing were also arranged in the addressed the youths in the celebration at Belur camp. Ramakrishna Mission Seva Pratishthan Math, which was jointly organised by the Head- hospital extended round-the-clock medical ser- quarters and Saradapitha. Thousands of youths vice in the Mela on the above dates. In all, 8,374 and devotees thronged the Belur Math premises patients were treated, out of which 27 received throughout the day. Khichri prasad was served indoor medical care. to about 30,000 people. The inaugural function of the year-long cen- Jishnu Dev Varma, Deputy Chief Minister tenary of Sri Ramakrishna Vijayam, the Tamil of Tripura, and other dignitaries took part in the monthly brought out by Ramakrishna Math, celebration at Agartala centre. Chennai, was held at a public auditorium in Chen- Cultural competitions held by the following nai on 12 January. Vice President of India, M Ven- centres as part of National Youth Day celebra- kaiah Naidu, Governor of Tamil Nadu, Banwarilal tions deserve special mention: Madurai: 8,712 Purohit, Swami Gautamanandaji, and others spoke students of 89 schools and colleges, Muzaffar- on the occasion. Earlier, Chennai Math had con- pur: 3,032 students of 48 schools and colleges, ducted cultural competitions in connection with Nagpur: 3,444 students from 44 schools, and the centenary in which 1.4 lakh students had par- Rajkot: 10,000 students of 184 schools. ticipated. The winners in the competition were awarded prizes in this inaugural function. News of Branch Centres Special worship and a public meeting were Jagdeep Dhankhar, Governor of West Bengal, held at Ramakrishna Math, Purnea, on 14 Jan- and Tathagata Roy, Governor of Meghalaya, uary to mark the taking over of Sri Sri Rama- visited Ramakrishna Math, Cossipore, on 1 krishna Ashrama and starting of a branch of the and 14 January respectively. Ramakrishna Math there. As part of its centenary celebrations, M Venkaiah Naidu, Vice President of India, Ramakrishna Mission Ashrama, Salem, con- visited Ramakrishna Mission, Port Blair, on ducted a spiritual retreat on 5 January and a 18 January. workshop for teachers on 7 January, which were In the second phase of its year-long cen- attended by 350 devotees and 113 teachers. tenary celebrations, Ramakrishna Math and
436 PB April 2020 Reports 57
Relief Ramakrishna Mission, Bhubaneswar, held a series of public meetings and cultural events Cyclone Relief: West Bengal: In the wake of the from 24 to 26 January. The three-day programme devastation caused by Cyclone Bulbul in No- was inaugurated by Naveen Patnaik, Chief Min- vember, Narendrapur centre distributed 1,081 ister of Odisha. Srimat Swami Vagishanandaji blankets, 1,081 saris, and 1,081 mosquito-nets Maharaj, Vice-President, Ramakrishna Math among 1,081 families in North and South 24 Par- and Ramakrishna Mission, and a number of ganas districts from 31 December to 5 January. monks and dignitaries addressed the gathering. Flood Relief: India: Purnea centre distributed In all, about 200 sadhus and 1,200 devotees took 330 saris and 32 lungis on 1 January among 362 part in the programme. families that had been affected by floods in Oc- Jagdeep Dhankhar, Governor of West Ben- tober. Sri Lanka: Batticaloa sub-centre of Co- gal, presided over the annual prize-giving cere- lombo Ashrama distributed 2,420 kg rice, 242 mony of Ramakrishna Mission Vidyalaya, kg dal, and 242 kg sugar among 242 flood-af- Narendrapur on 25 January. fected families in and around Batticaloa on 27 Two girls of the school run by Ramakrishna and 29 December. Mission Ashrama, Narainpur, took part in the Winter Relief: The following centres distrib- Children Science Congress held in Raipur from uted blankets and winter garments, shown 30 November to 1 December and secured first against their names, to needy people: (a) Agar- position at the state level. tala: 500 blankets from 23 November to 20 De- Three Sanskrit students of Ramakrishna Mis- cember. (b) Antpur: 1,040 blankets from 20 sion Vivekananda Educational and Research September to 13 December. (c) Asansol: 312 Institute, Belur, rkmveri, deemed university, blankets, 45 jackets, and 255 sweaters from 30 won three medals—gold, silver, and bronze— September to 26 November. (d) Bagda: 500 in the national level Sanskrit competitions con- blankets from 27 October to 24 December. (e) ducted by Rashtriya Sanskrit Sansthan, New Baranagar Math, Kolkata: 500 blankets from Delhi, on its Agartala campus from 9 to 12 January. 8 to 31 December. (f ) Barasat: 639 blankets Ramakrishna Mission, Aalo, conducted two from 15 December to 18 January. (g) Barisha: medical camps in remote villages on 23 and 27 Jan- 500 blankets from 25 December to 11 January. uary in which a total of 92 patients were treated. (h) Belagavi: 500 blankets from 16 December Ramakrishna Math, Bagda, held a free hom- to 6 January. (i) Belgharia: 1,638 sweaters or eopathy camp at a school in Puncha block in sweatshirts from 15 December to 23 January. (j) Purulia district on 15 December in which 102 Bhopal: 500 blankets from 23 November to 2 students were treated. December. (k) Chandigarh: 280 blankets from The following centres conducted blood do- 20 November to 19 January. (l) Chandipur: 165 nation camps: Ramakrishna Mission Vidya- blankets from 15 December to 13 January. (m) pith, Chennai: 22 and 23 January, 1,387 donors; Chapra: 500 blankets from 12 December to Ramakrishna Mission Vivekananda So- 7 January. (n) Contai: 500 blankets from 20 ciety, Jamshedpur: 12 January, 187 donors; November to 22 December. (o) Cuttack: 225 Ramakrishna Math, Lalgarh: 10 January, 50 blankets from 5 November to 27 December. donors; and Ramakrishna Mission, Shillong: (p) Deoghar: 100 blankets and 2,400 sweaters 11 January, 25 donors. from 28 November to 6 January. (q) Gadadhar
PB April 2020 437 58 Prabuddha Bharata
Ashrama, Kolkata: 50 blankets on 15 January. to needy people: India: (a) Antpur: 290 dho- (r) Ghatshila: 300 blankets from 11 December tis, 976 saris, and 120 mosquito-nets from 20 to 18 January. (s) Gurap: 185 blankets from 16 September to 5 December. (b) Asansol: 590 November to 4 December. (t) Hatamuniguda: shirts and 300 trousers from 1 September to 26 106 sweaters from 1 to 20 January. (u) Imphal: November. (c) Bagda: 14 dhotis and 150 saris 500 blankets from 4 to 8 December. (v) Itana- on 15 and 24 December. (d) Belgharia: 8,000 gar: 300 blankets from 6 November to 1 Jan- shirts or T-shirts, 6,743 trousers, and cloth for uary. (w) Kailashahar: 500 blankets and 500 3,400 shirts from 22 November to 23 January. sweaters from 18 December to 4 January. (x) (e) Deoghar: 1,200 shirts or T-shirts, 1,200 Kamarpukur: 2,100 blankets from 12 Decem- trousers, and 150 saris from 15 to 24 December. ber to 5 January. (y) Karimganj: 1,000 blankets, (f ) Gurap: 30 dhotis, 32 saris, and 30 uttariyas 278 jackets, 671 sweaters, and 536 sweatshirts or upper body wrappers from 16 November to 4 from 26 November to 31 December. (z) Kasun- December. (g) Hatamuniguda: 609 shirts, 800 dia, Howrah: 500 blankets from 8 December T-shirts, and 1,409 trousers from 1 to 20 Janu- to 3 January. (aa) Khetri: 196 blankets, 2,175 ary. (h) Kailashahar: 40 dhotis and 25 saris on jackets, and 1,838 sweaters in January. (bb) Ma- 18 December. (i) Karimganj: 400 dhotis, 390 nasadwip: 650 blankets from 26 November to saris, 1,555 shirts, 1,460 trousers, and 185 mos- 16 January. (cc) Medinipur: 1,000 blankets, 32 quito-nets from 6 September to 31 December. jackets, 928 sweaters, and 40 sweatshirts from (j) Medinipur: 1,000 shirts, 1,000 trousers, 50 15 September to 20 January. (dd) Muzaffar- dhotis, and 200 saris from 15 September to 20 pur: 274 blankets on 31 December and 1 Janu- January. (k) Nattarampalli: 234 kg rice, 59 kg ary. (ee) Narottam Nagar: 450 blankets on 23 dal, 24 kg assorted spices, 24 kg ghee, 76 kg November and 24 December. (ff ) Puri Mis- molasses, 219 sugarcane stalks, 6 kg dry fruits, sion: 425 blankets and 360 sweaters from 1 to 119 coconuts, and 119 pots on 13 and 14 January. 29 January. (gg) Ranchi Morabadi: 400 blan- (l) Puri Mission: 225 shirts and 225 trousers kets from 15 November to 7 January. (hh) Ri- on 19 and 29 January. (m) rkmveri, Belur: shikesh: 500 blankets and 500 sweatshirts from 1,279 shirts, 833 trousers, and 1,858 tops from 12 20 November to 10 January. (ii) rkmveri, December 2,018 to 16 December 2,019. (n) Sa- Belur: 909 jackets and 1,117 sweaters from 12 risha: 66 shirts, 66 trousers, 435 saris, and 124 December 2018 to 10 December 2019. (jj) Seva frocks from 13 October to 2 January. (o) Sikra- Pratishthan, Kolkata: 180 blankets from 11 to Kulingram: 1,643 notebooks and 481 pens on 16 January. (kk) Shillong: 500 blankets from 12 January. (p) Srinagar: 9 pairs of footwear 1 to 25 December. (ll) Taki: 530 blankets and and socks on 1 January. (q) Vadodara: 301 saris 500 sweaters from 26 November to 17 January. from 31 December to 30 January. Argentina: (mm) Tiruvalla: 51 blankets on 26 January. (nn) Buenos Aires: 95 assorted garments, 30 sweat- Vrindaban: 490 blankets from 26 to 31 Decem- ers, 38 pairs of footwear, 8 towels, 5 kg maize ber. Bangladesh: (a) Bagerhat: 210 blankets flour, 10 kg rice, 10 packets of milk powder, and from 12 to 23 January. (b) Jessore: 1,120 blankets 10 bottles of edible oil on 18 December. Ban- from 14 to 18 January. gladesh: Bagerhat: 12 saris from 12 to 23 Janu- Distress Relief: The following centres distrib- ary. Zambia: Lusaka: 100 kg powdered maize uted various items, shown against their names, on 23 January. P
438 PB April 2020 10 59 Happy Ramnavami April 2, 2020
With Sastanga Pranams, Anonymous Devotees 60 61 60 61
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In the Upanishads we find— in some parts—the highest abstract truths presented through stories and dialogues. The author, Swami Tattwananda, a disciple of Swami Shivananda, has taken some of the finest stories scattered in the pages of the Upanishads and presented them here, with slight adaptation. This adapted or slightly fictionalized version of the stories, with the core message Pages: 136| Price: ` 60 intact, makes it easy for the readers to grasp the significance as well Packing & Postage: ` 50 as the central message of the stories.
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bride, Mother A Day in the Life of Holy Mother would say to Thakur in a soft at Udbodhan House 2 voice, ‘Come now; your meal oly Mother would get up very early in is ready.’ Then the morning at Baghbazar. After bathing H she came to the and changing clothes, she would repeat her image of Gopala mantra with her rosary. At the beginning of and said, ‘O my her worship, the Mother would take a wet Gopala, come towel and rub the Master’s picture from the for your meal.’ head to the feet gently and carefully, so that At that time the Master might not get any pain. She knew she was in an that the Master’s body was very soft and that exalted mood Holy Mother performs worship at once his finger was cut while breaking a luchi and could see ‘Mayer Bari’, Baghbazar in Dakshineswar. She gave the Master a bath by that the Master was taking the essence of the dripping a couple of drops of Ganges water on food. When asked about her food offering, his picture with a copper spoon. She carefully she said, ‘I don’t know why you do not see and gently wiped the water off with a soft it, but I see Gopala, wearing anklets, sitting towel, put a dot mark on his forehead with on the asana and drawing out the essence sandal paste, and slowly placed the picture on of the food. A light comes from the Master’s the throne. Then she put the images of Gopala eyes and absorbs the innermost substance and other deities in a copper basin and gave of the food.’ She decorated the Master with them a bath together, wiped them dry, and flowers and a garland, offered fruit, and placed them on the altar. During the worship finally merged into meditation. She remained she took flowers dipped in sandal paste from absorbed in that state for an hour. Someone the flower tray and placed them at the feet had to touch her body to awaken her. Thus of the Master very gently and artistically. She after finishing worship, she distributed the also offered tulsi and bel leaves. She did not prasad in leaf bowls to everyone present. She spend much time repeating various mantras. gave more prasad to the servants and the It is natural household cook, remarking, ‘They work hard for people to so they should have more good food.' After become hungry taking a little prasad, She then decorated the after bathing, so body of the Master’s picture with sandal paste she then offered using a bel leaf stem. A monastic attendant food to the reminisced, 'When Holy Mother rang the bell Master. During during worship, its sound was soft, sweet, and the offering, like rhythmic, overwhelming the people there. It a bashful young Mayer Bari, Baghbazar shrine today was a divine sight to see the Mother’s worship.’
In loving memory of Dr. Rina Bhar —Dr. Gopal Chandra Bhar
Editor: Swami Narasimhananda. Printed by: Swami Vibhatmananda at Gipidi Box Co., 3B Chatu Babu Lane, Kolkata 700 014 and published by him for Advaita Ashrama (Mayavati) from Advaita Ashrama, 5 Dehi Entally Road, Kolkata 700 014, on 1 April 2020.