nd Price: ` 10 YEAR OF PUBLICATION 㼀㼔㼑㻌㼂㼑㼐㼍㼚㼠㼍㻌㻷㼑㼟㼍㼞㼕 THE LION OF VEDANTA A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914
Jagadamba Ashrama, Koalpara, Jayarambati, West Bengal
May 2015 2 India's Timeless Wisdom
Just as the farmer reaps the fruit according to the seed that he plants in the field, a man reaps spiritual merit or sin according to the acts he performed.
—Traditional Saying
Editor: SWAMI ATMASHRADDHANANDA Managing Editor: SWAMI GAUTAMANANDA PrintedPri and published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trustst 2 fromThe No.31, RamakrishnaV edanta KMathesari Road, ~ Mylapore, ~ MAY Chennai2015 - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110 㼀㼔㼑㻌㼂㼑㼐㼍㼚㼠㼍㻌㻷㼑㼟㼍㼞㼕 102nd YEAR OF PUBLICATION VOL. 102, No. 5 ISSN 0042-2983
A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER Started at the instance of Swami Vivekananda in 1895 as Brahmavâdin, it assumed the name The Vedanta Kesari in 1914. For free edition on the Web, please visit: www.chennaimath.org
CONTENTS
MAY 2015
Gita Verse for Reflection 165 Editorial Rowing the Boat of Life 166 Articles Down the Memory Lane—The First Centenary Celebration of Sri Ramakrishna’s Birth 174 Swami Sambuddhananda Transformation of Narendranath into Swami Vivekananda: A Snapshot 179 Asim Chaudhuri Worshipping God through Images: A Hindu Perspective 186 Umesh Gulati The School in Chennai Started by Swami Ramakrishnananda 192 A Monastic Sojourner New Find Unpublished Letters of Swami Saradananda 190 Compilation Insights into Some Keywords: In Swami Vivekananda’s Words 196 The Order on the March 197 Book Reviews 199 Features Simhâvalokanam (How Can We Live a Clean Unworried Life?) 170
Cover Story: Page 6 The V edanta K esari 4 MAY 2015 The Vedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 2462 1110 (4 lines) Fax : (044) 2493 4589 Email : [email protected] Website : www.chennaimath.org
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N Cover Story N Jagadamba Ashrama—‘Mother’s Drawing Room’ Sri Sarada Devi (1853-1920), affectionately and reverentially addressed as Holy Mother by monks and devotees, was the spiritual consort of Sri Ramakrishna. She was born in the village of Jayarambati in Bankura district of West Bengal. After the passing away of Sri Ramakrishna, she lived mainly in her native village and Kolkata. While travelling to Kolkata, she would often board the train at Bishnupur Railway station; on her way, she would halt at Jagadamba Ashrama in Koalpara, a village some 5 km from Jayarambati. From 1909 to 1920, she stayed some 15 times at Jagadamba Ashrama. She greatly admired the calmness and serenity of the place and the piety of the village devotees who always welcomed her and took care of her needs. Jagadamba Ashrama is now a part of Ramakrishna Yogashrama, Koalpara, which is a sub- centre of Matri Mandir, Jayarambati. Both at Jagadamba Ashrama and Koalpara Ashrama, Holy Mother installed and worshipped the photographs of Sri Ramakrishna as well as her own. On some occasions, she also invested some monks with sacred vows of Sannyasa there. The term ‘Jagadamba’ Ashrama is believed to have been given by some devotees who had been doing weaving work in the building which was originally the house of a devotee. When Mother happened to visit the place for the first time, they exclaimed that ‘today Jagadamba herself has come here. So we will call it Jagadamba Ashrama.’ For more details see the Bengali book Sri Sri Ma Sharada Auo Taar Baithak Khana, 2014, Swami Shivapradananda, Ramakrishna Yogashrama, Koalpara, Bankura, hardbound, pages. 282.
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PATRON DONOR 710. Mr. R. Krishna Mastan Rao, Bangalore Ms. Nirmala Ahuja, Bangalore Rs. 5000 The Vedanta Kesari Library Scheme
SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS
5854. Mr. K. Prabakar, Hyderabad Gayatri College of Science, Pedapadu, A.P. - 532 401 5855. -do- Nakti Devi College, Sambalpur, Odisha - 768 106 5856. -do- Pandit Deendayal Upadhyay Medical College, Jamnagar Road, Rajkot - 360 001 5857. Mr. D.S. Deshmukh, Nashik Shivanthi Aditanar College, Tiruchendur - 628 215 To be continued . . . 㼀㼔㼑㻌㼂㼑㼐㼍㼚㼠㼍㻌㻷㼑㼟㼍㼞㼕
VOL. 102, No. 5, MAY 2015 ISSN 0042-2983
EACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN.
7
Gita Verse for Reflection Tr. by Swami Tapasyananda
—Bhagavad Gita, 12-8 Fix your mind on Me alone; let your reason penetrate into Me; without doubt you will then abide in Me alone for ever more. B
Give all to the Lord and go on and think not of it. The whole soul pours in a continuous current to God; there is no time to seek money, or name, or fame, no time to think of DQ\WKLQJEXW*RG WKHQZLOOFRPHLQWRRXUKHDUWVWKDWLQ¿QLWHZRQGHUIXOEOLVVRI/RYH$OO desires are but beads of glass. Love of God increases every moment and is ever new, to be known only by feeling it. Love is the easiest of all, it waits for no logic, it is natural. We need no demonstration, no proof. Reasoning is limiting something by our own minds. We throw a net and catch something, and then say that we have demonstrated it; but never, never can we catch God in a net. Love should be unrelated. Even when we love wrongly, it is of the true love, of the true bliss; the power is the same, use it as we may. Its very nature is peace and bliss. The murderer when he kisses his baby forgets for an instant all but love. Give up all self, all egotism; get out of anger, lust, give all to God. ‘I am not, but Thou art; the old man is all gone, only Thou remainest.’ ‘I am Thou.’ Blame none; if evil comes, know the Lord is playing with you and be exceeding glad. Love is beyond time and space, it is absolute. —Swami Vivekananda, CW, 7:10
The V edanta K esari ~ 165 ~ MAY 2015 Editorial
Rowing the Boat of Life The Boat Gospel of Sri Ramakrishna2 describing in poig- Often, in the teachings of saints and nant words: scriptures and in general idiom, life has been Mother! Mother! My boat is sinking, here in the compared to a journey in a boat. And living is ocean of this world; compared to rowing a boat. Through all the Fiercely the hurricane of delusion rages on every ups and downs of life, the boat of life sails past side! the rough or smooth waters of life, until one Clumsy is my helmsman, the mind; stubborn my reaches the other shore—the Beyond, where six oarsmen, the passions; there is neither birth nor death. That is how life Into a pitiless wind is often described. I sailed my boat, and now it is sinking! To understand it further, body and mind Split is the rudder of devotion; tattered is the is the boat we use to travel in the waters called sail of faith; life. While travelling in a boat for a joy ride Into my boat the waters are pouring! Tell me, may be a pleasant experience that a tourist what shall I do? may look forward to, not always is boat ride For with my failing eyes, alas! nothing but darkness do I see. a pleasant experience. There are storms and Here in the waves I will swim, strong winds on the way. And one’s own O Mother, and cling to the raft of Thy name! resources are limited. One has to grapple with many unexpected situations. Called variously Of our boat of life mind is the helms- as bark, catamarans, trawlers, steamers, big man—the person who steers the boat. A and small ships, a boat is essentially a mode helmsman is one who maintains the course of a of transport, to travel through waters to reach boat and carries out the order given by captain one’s destination. Comparing the harshness and communicates with others involved in of the boat ride to life’s difficult situations, navigation of the ship. Swami Vivekananda said, probably making In the Kathopanishad [i.III.4], while a free translation of a Bengali devotional comparing human personality to a chariot, song, Yamaraja, the teacher of the Upanishad, likens Mother! In the sea of life my bark is sinking. mind to a rein, the rope that controls the The whirlwind of illusion, the storm of attach- horses. In both the cases—the chariot and the ment is growing every moment. boat—mind plays a pivotal role. It carries on My five oarsmen (senses) are foolish, and the the order given by the rider, the Self within. helmsman (mind) is weak. As much disciplined and loyal the mind is to My bearings are lost, my boat is sinking. the Master of the chariot or boat, so much are O Mother! Save me!1 we likely to reach the destination safely and A more detailed version of this beautiful quickly. To know the real source of our being, song can be had in the song which Sri the Divinity within, is the destination of our Ramakrishna used to sing. One finds it in the inner journey.
The V edanta K esari ~ 166 ~ MAY 2015 9
The song further says that ‘fiercely the mind is absorbed; so you can learn to do it hurricane of delusion rages on every side! consciously. The mind can put the senses where Clumsy is my helmsman, the mind; stubborn it pleases. Get rid of the fundamental superstition my six oarsmen, the passions.’ The oarsmen that we are obliged to act through the body. We are the people who row the boat using an are not. Go into your own room and get the 5 oar—wooden or fiber pole with a flat edge. Upanishads out of your own Self. The ‘six oarsmen’ here refer to Arishad- While rowing the boat, not only our varga—the six weaknesses that man has. oarsmen should be doing their job but we These are kama (lust), krodha (anger), lobha also should have lifted the anchor—the metal (greed), moha (attachment), mada or ahankar device used to prevent a boat from drifting. (pride) and matsarya (jealousy). In Vedanta, An anchored boat does not move. There is an these are also called six enemies for they are interesting story in this regard: impediments in the path of seeking inner One moonlit night, some drunken men took it growth and freedom. into their heads to go on a boat ride. They went The Bhagavad Gita refers to senses as the to the river bank, hired a boat, sat at the oars whirlwind that can toss a boat and sink it. Sri and started rowing. They rowed and rowed Krishna says, the whole night. Early in the morning, when the effect of drink had gone, they found to their Whichever of the wandering senses the mind surprise that they had not moved an inch. ‘What follows, that one carries away his wisdom as the is the matter? What is the matter?’ they asked 3 wind a ship on the sea. one another. They had forgotten to raise the And, anchor!6 The turbulent senses, O son of Kunti, violently In the context of spiritual living too, we carry away the mind of even a wise man striving have to lift our anchors. As it is said by an after perfection.4 eminent spiritual teacher, While the senses are powerful and At the time of your spiritual practice are you difficult to rein in, one has to tame them in able, at least to some extent, to free your mind order to make way in one’s spiritual path. from worldly matters and give your purified The oarsmen should be skilled in the art and mind to God? That is the point.7 science of rowing the boat, face the storms on Lifting the anchor means having the the way and steer the boat to its destination. capacity to free the mind from attachment to Swami Vivekananda says in his famous objects of senses and desires as well as from Inspired Talks: fear, anger, greed and so on. Control the mind, cut off the senses, then you are a Yogi; after that, all the rest will come. Refuse ‘We Are All in the Same Boat’ to hear, to see, to smell, to taste; take away the Sri Ramakrishna, referring to ‘water’ as mental power from the external organs. You worldliness and to mind as the boat, says that continually do it unconsciously as when your boat should be in the water and not water in the boat. When water enters the boat, it sinks. But however big and turbulent may be the waters, if it does not enter the boat, the boat continues to sail.
The V edanta K esari ~ 167 ~ MAY 2015 10
How do we strengthen the boat of body- Is man a tiny boat in a tempest, raised one mind? Some people think if we can earn merit moment on the foamy crest of a billow and through performing sacrifices and ceremonies dashed down into a yawning chasm the next, we can attain immortality or reach the other rolling to and fro at the mercy of good and bad shore of existence. This merit-accumulation actions—a powerless, helpless wreck in an ever- is like seeking an insurance for the afterlife. raging, ever-rushing, uncompromising current But the Mundaka Upanishad [i.II.8] says this of cause and effect; a little moth placed under the wheel of causation which rolls on crushing boat of sacrifice-ritual-earned-merit may everything in its way and waits not for the be a good step in purifying the mind but is widow’s tears or the orphan’s cry? The heart a weak vehicle to take across the ocean of sinks at the idea, yet this is the law of Nature. transmigration. Swamiji explains: Is there no hope? Is there no escape?— was the This boat of sacrifice and ceremonies is very frail, cry that went up from the bottom of the heart we need more than that to know Brahman, which of despair. It reached the throne of mercy, and alone is freedom. Liberty is nothing more than words of hope and consolation came down and destruction of ignorance, and that can only go inspired a Vedic sage, and he stood up before the when we know Brahman. . .8 world and in trumpet voice proclaimed the glad We are all in the same boat here, and all who are tidings: ‘Hear, ye children of immortal bliss! even in the same boat see each other. Stand aside— ye that reside in higher spheres! I have found free, beyond dream and hypnotism. Some fools the Ancient One who is beyond all darkness, all have hypnotized themselves that they have delusion: knowing Him alone you shall be saved bodies and wives and all these things. I also am from death over again.’10 a fool and have hypnotized myself that I have The message is clear and straight: we senses and all these things. So we are all in the should realize the ‘Ancient One’, the Divinity same boat and see each other. Millions of people within—that is the most desirable thing and it may be here whom we do not see, touch or feel. is possible to do so. Just as in hypnotism there may be three books In another place, in the context of before you, but you are hypnotized and are told that one of them does not exist. And you may integrating the personality, the oarsmen live for a year in that condition and never see it. are compared in a different way—they are Suppose thirty men are under the same hypnotic compared to the inner forces of our mind influence and are told that this book does not such as willing, feeling and thinking. Each exist. Those who are in this condition will all fail of these oarsmen wants to row the boat of to see the book. Men, women, animals are all human mind in their own direction. And hypnotized, and all see this dream because they that is the cause of man’s inability to think are all in the same boat.9 and act in unison. He thinks something, feels another and acts in still another way. When Towards the Beyond the oarsmen want to row the boat in their way But when and how shall we come out of and method, the boat does not move. It only, this boat of illusion? Are we to live in this boat as it were, turns round and round. So, in order of delusion forever? In his famous Paper on that boat of life be rowed well, the oarsmen of Hinduism presented at the World Parliament willing, thinking and feeling should work in of Religions in Chicago in 1893, Swamiji a spirit of cooperation and unity. This means pointed out, psychological integration of personality. The
The V edanta K esari ~ 168 ~ MAY 2015 11 main cause of all personal and collective on me as Supreme Goal), I truly become the disorders is disintegrated personality and this Saviour out of the ocean of impermanence.’ needs to be addressed. Inner unification of faculties is required. As a Vedic prayer says, Reaching the Other Shore ‘may my speech be established in mind and What happens when one reaches the mind be established in speech’. other shore? Sri Ramakrishna says, But how long are we to struggle, work One reaches this state of mind after having the hard towards this? What is the role of God’s vision of God. When a boat passes by a magnetic grace in reaching our ultimate destiny? hill, its screws and nails become loose and drop Someone asked Sri Ramakrishna once, ‘Is it out. Lust, anger, and the other passions cannot necessary to practise discipline all through exist after the vision of God.13 life?’ Sri Ramakrishna replied, ‘Magnetic hill’ is God or the Self within. No. But one must be up and doing in the Knowing Him or Her, one becomes free from beginning. After that one need not work hard. all inner knots that tie us. The Mundaka The helmsman stands up and clutches the rudder Upanishad (II.ii.7) says, ‘When one sees the firmly as long as the boat is passing through Ultimate One, all the knots of the heart are waves, storms, high wind, or around the curves untied.’ of a river; but he relaxes after steering through One then becomes simple, pure and calm. them. As soon as the boat passes the curves and And when one’s boat is nearing the ‘other the helmsman feels a favourable wind, he sits shore’, what does one say or feel about it? In comfortably and just touches the rudder. Next he prepares to unfurl the sail and gets ready for a moving letter which Swami Vivekananda a smoke. Likewise, the aspirant enjoys peace and wrote a few months before his passing away, calm after passing the waves and storms of lust one gets a vivid description of it: and greed.11 My boat is nearing the calm harbour from which In other words, we have to work to it is never more to be driven out. . . . I am merely unfurl the sail of our boat—the wind of a machine. I know nothing else. Nor do I want to God’s grace is always blowing. Sail has to know. Glory, glory unto Shri Guru!14 be unfurled. All spiritual disciples are only ‘Shiva, O Shiva, carry my boat to the other efforts to unfurl the sails. Once we succeed in shore.’. . .Yes, I come. Nirvana is before me. I unfurling it, the rest is taken care of. feel it at times—the same infinite ocean of peace, 15 Sri Ramakrishna further adds that if we without a ripple, a breath. succeed in making God as our helmsman, the Reaching this infinite ocean of peace rest become much easier.12 But doing this is not that Swamiji spoke of is the destination of all easy! Though it sounds like a conundrum, it is the rowing of the boat of life that we do. The the fact of life. Says Sri Krishna in the Gita (c.f. peace, that ‘passeth understanding’, that is the 12.6-7), ‘To those who worship Me (meditate goal of life. Nothing else can be the goal.
References 1. CW, 7.5 2. Gospel of Sri Ramakrishna p. 155 3. Bhagavad Gita 2.67 4. Bhagavad Gita, 2.60 5. CW, 7:71 6. Meditation and Spiritual Life, p.287 7. Ibid, p.288 8. CW, 7. 37 9. CW, 9. 234 10. CW,1.10 11. Gospel, 112 12. Gospel, 377 13. Gospel, 405 14. CW, 8.513 15. CW, 6.432
The V edanta K esari ~ 169 ~ MAY 2015 Simhâvalokanam From the Archives of THE VEDANTA KESARI (March, 1964-65, p. 536-544) How Can We Live a Clean Unworried Life?
SWAMI BUDHANANDA I Human beings differ among themselves in many ways and matters. They differ in about every possible way and in all conceivable matters. But in one thing, probably in only this one thing, all normal human beings everywhere in the world unanimously agree. And it is this: they all want to be happy. In other words, they all want to lead an unworried life. In this there is no difference between the believer and the non-believer in God, between the coloured and the white, between the communist and the non-communist, between the rich and the poor, between the learned and the ignorant. Deep down in every human heart is planted this longing for an unworried, happy life. Seek ing to escape worries of life men do a variety of contradictory things. Some minimize their activities in order to escape worries ; others, for the same purpose seek to drown them- selves deeper and deeper in activities. Some go to the loneliness of the countryside, others seek the distractions of city life ; some restrain their emotions, cultivate piety, give up bad habits ; others open the flood-gates of their passions, become addicts of drugs and commit crimes. In order to escape worries some practise charity, others hoard money, some take to games and some to philosophy and arts. Seeking to escape worries, men have caused themselves no end of worries. Men, unable to bear the strain of worries have done many extreme things. They have murdered their beloved ones so that they may not witness their suffering. And they have committed suicide. II Looking at ourselves we shall find, that irrespective of our economic position, social status or view of life, everyone of us has his own measure of worries. And it will also not be an uncommon experience with many of us that in seeking to minimize our worries we have often only increased them; in seeking to disentangle ourselves from the net of worries we have become more and more involved in their meshes. Or we shall find, while we got rid of one worry three other worries have cropped up in its place. And as we continue to live on in this world, our worries also continue to multiply. Specially in our critical times, in
The V edanta K esari ~ 170 ~ MAY 2015 13 a perilous world, in a complicated inter dependent society, the type of life we have to live, always brings in for us new issues for worry. And we just do not know how to escape them. We have perforce to live with them. We perform our work, go to churches, attend social functions, even take to recreations—but with a dogging sense of increasing unhappiness caused by these worries, which the more we try to shake off, the harder they continue to press on our neck and our nerves. As a result of this, not an inconsiderable number of peo ple live really problematic lives, sometimes even hovering on the brink of non-sanity. But need life be necessarily like this with the multitude of people, when we have known so much how to minimize the rigours of life? The simple, positive and clear answer to this question is, it need not necessarily be so. It is possible to minimize the worries of every single life—no matter in what condition one has to live—to a considerable extent, if only one would seek to do so in the proper way. And it is not also impossible to reach a state in this life where worries cannot touch one at all.
III There are many people in the world who are not the least bothered about metaphysical or philosophical problems. They are not burning issues even with the vast majority of so- called religious people. They are therefore significantly called problems of metaphysics, problems of philosophy. They are not yet our problems, whatever academic interest we may show about them. What really is the concern of everyone, what really agonizes us, what torments our nerves, what really robs us of our sleep and of our happiness, and what we cannot really forget for any length of time is the problem of our worries, even if the worries are not pro- blems of metaphysics or religion. And if we would not know how to destroy our worries we would not surely know how to grasp the Absolute. A very low-brow and you may even say, sordid question, therefore, arises: Has religion any answer for the worries of our lives, not in any abstract sense but in a real therapeutic sense? Let us explore. If the plant of life is allowed to be eaten away by worries, where will religion blossom? True, in the ultimate analysis, religion is nothing short of attainment of illumination. But that has to take place in life. Hence religion has to get involved in the life-process and is to be infused in all its steps and phases, depths and twists. Religion should therefore inculcate in us the art of true living through which will emerge within us a conquering principle powerful enough to subdue and solve the brass- tack problems of living. If religion fails to do this, it would be cultivating for itself the art
The V edanta K esari ~ 171 ~ MAY 2015 14 of gra dual vanishing, as far as man is concerned. And meanwhile we would be none the better for that. In fact, though it may not appear to be a common knowledge, the most fundamental anxiety of all true religion has been to inculcate in us the art of true living. It has always been one of the most predominant preoccupations and predilections of Hindu religion. For all conceivable problems of living, one can find solutions in this religion. It is said in the Mahabharata that religion was declared for man’s growth, protection and advancement. Hence whatever is conducive to this, is religion. Therefore worries of life, which prevent our growth, protection and advancement, must also have their solution in religion, though they need not be, and are not in actuality, its sole preoccupation.
IV The secret of unworried life is in a clean life. This is very important to remember. All our worries are caused by certain uncleanlinesses that are inside us. It may be that the pretext of the worry is outside, but the real cause is always inside. And this is precisely why, no matter what happens to the ever-changing world outside us, we can overcome our worries. If the real causes of worries were outside, then it would not be possible to subdue all our worries, for what is outside us we can never fully control. While the secret of unworried life is in a clean life, the secret of a clean life is in living certain simple teachings of the scriptures and the spiritual masters. In other words, life lived in the light of Truth alone can be clean. And what is Truth and its implications for life should be learnt from the scriptures and the spiritual masters of the world. Undoubtedly our lives are tainted by uncleanliness of various sorts and it would appear as though it is part of our being. But in our heart of hearts there is always a revolt against this uncleanliness. A part of our mind always rejects it, while the other part may appear to accept it or even enjoy it, as a worm enjoys living in dirt. This is because a human being is a mysterious amalgam of spirit and matter. There is a secret longing within everyone of us for a clean life. Very often a whole life passes away before we could come to know how to do it. Yet the longing persists all the time. There are some very useful Buddhist teach ings in this regard. It is said: There are many who say: ‘Come error be thou my guide,’ and when they are caught in the meshes of selfishness, lust and evil desires, misery is begot. Yet does all life yearn for the truth and the truth only can cure our diseases and give peace to our unrest. Those who fail to aspire for truth have missed the purpose of life. Blessed is he who rests in truth, for all things will pass away, but the truth abideth forever.1
The V edanta K esari ~ 172 ~ MAY 2015 15
We all want to get rid of worries, yet all our lives worries only continue to increase. The simple reason for this peculiar situation is: either we do not know the methods of removing worries or even if we knew, some how we would not just do those things which could remove our worries. It is but commonsense that if we really mean to remove our worries, we must enthu- siastically do those things which cause their removal. But before we can do anything about removing our worries we must try to under stand the phenomenon of worries as clearly as possible. V There are certain fantastic facts about our worries, which often escape our notice. If we would but analyze the absurdities of some of our worries, and realize their utter irrelevance, they would cease to exist right now, even though we might have been their victims for a quarter of a century. It has been said that: 50% of our worries centre round our past, 40% round our future, and 10% centre round our present. Now what good are these worries over the past? And what need have we of them? Most of the worries that centre round our past arise from the concept of sin and its inevitable results. Some may be worried not only about their individual sins but also about what they would consider their racial or national sins. Some seem to find reason for worries in a more fundamental cause, which is known as ‘original sin’. And there are three concepts of sins: first, sins committed by oneself, the fruits of which will have to be reaped; second, racial or national sin, in which one participates, being an offspring of the race or a nation; third, ‘original’ sin, which one just cannot get rid of, being born as a human being. It may be said in regard to all worries, of past, present or future, that a considerable bulk of them can be got rid of by just this one thing: some clear, unemotional, rational thinking. Some of you might have noticed this one interesting fact. You go to lift a jar which you thought was full of water. And you suddenly find it is too light. What is the reason? The reason is the jar which you thought was full of water, was in fact empty. When you thought the jar to be full of water, your mind had formed a concept of its weight. But when in fact it was not full of water the weight fell short of your concept. Therefore you found the weight lighter, though the weight of the jar never increased nor decreased. (To be continued. . .)
Reference: 1. The Gospel of Buddha, Paul Carus p. 231 and 230.
The V edanta K esari ~ 173 ~ MAY 2015 Article
Down the Memory Lane —The First Centenary Celebration of Sri Ramakrishna’s Birth
SWAMI SAMBUDDHANANDA
(Continued from the previous issue. . .)
The following article, of much archival and documentary significance, is based on a recorded talk given in the early 1960s by late Swami Sambuddhananda (1891-1974) at the Vedanta Society of Hawaii in Honolulu, USA. This very interesting and informative talk has been thoroughly edited by Swami Bhaskarananda, the Head of Vedanta Society of Seattle, USA. It was first published in Global Vedanta, the English quarterly published from there.
The Bengali message sent by our Pre- of the Panchavati and the Bel tree. The Sikh sident [Swami Akhandananda] had to be sentinels who kept guard over the Government translated into English as fast as possible. powder magazine with drawn swords, just to We had only two days left for translating the the north of the sacred Dakshineswar, had the message and sending it abroad by cablegram. enviable good fortune to witness the various We knew one of the translators at the High sâdhanâs of the Lord, which were hidden from Court of Calcutta. Since the translation had other men. It is from these Sikh guards that the Lord came to be known by the public, that is, the to be authentic, we requested him to translate Marwaris of Burrabazar. the message. If he could do the translation that same day, we would still be able to send it by It was at the Panchavati that He cried out in cablegram to America and Europe in time. pain, ‘They are beating me!’ when a bullock was being beaten, and a welt was seen across When we took the translated message to His back. Here it was that He fell to the ground the telegraph office in Calcutta, the telegraph as He saw a heavy log being dragged across a operator said that in the entire history of their field of tender grass. This is the culmination of office they had never received such a lengthy universal love. cablegram. We had to spend a lot of money That blessed day is not far off when we shall to send that cablegram. As far as I recall, be illumined by His glory. Through the Lord’s they charged us at least one rupee for each wonderful harmony of all religious ideas—the word. [Editor’s note: To satisfy the curiosity paths of action, knowledge, devotion, and of the readers, we give below the entire text meditation—the human race is advancing, of Swami Akhandananda’s message about Sri knowingly or otherwise, towards salvation. That Ramakrishna]: blessed day is coming when peace will reign all This time the Lord was born in a hut. His over the world, when all humanity, at the Lord’s superhuman austerities, His sadhana and its call, will shun petty quarrels, will hold unto culmination, the extraordinary powers and Truth and, with its inspiration, make known realizations all took place on the sacred banks with trumpet voice the Lord’s message: ‘As of the Ganga, under the wide-spreading boughs many faiths, so many paths,’ and gather under
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the banner of the new age. Then will the whole Swami Vijnanananda attended the Parliament world be blessed by realizing the purpose of the of Religions, particularly in its evening Lord’s advent. This is my fervent prayer. Svasti! sessions. He used to sit silently watching the Svasti! Svasti! (Peace to the world!) deliberations of the Parliament. In this way the After sending the cablegram, we Celebration continued. all heaved a sigh of great relief. Then As mentioned before, many famous we wondered what had changed Swami people willingly joined the celebration. Akhandananda’s mind regarding his giving a However, the cooperation of India’s Nobel- message for the Centenary! Nobody, not even laureate poet Rabindranath Tagore had to be Miss MacLeod could persuade him to do that! secured by us with great difficulty. I went Now I’ll tell you what actually happened: to him and requested him to preside over Swami Akhandananda as usual went to sleep. only one of the meetings at the Parliament of He went to his bedroom and fell asleep. At Religions. There were 14 meetings. And the about one o’clock he came out of his bedroom persons who had agreed to preside over them and started calling some monks. To one he were all big people, not only of India, but also said, ‘Please bring my pen.’ To another he said, of Europe, America and so forth. ‘Bring some notepaper. Bring the lantern.’5 When I approached him, Tagore told me, When they brought those things, he sat down ‘Swamiji, my experience is that whenever I’ve and started writing his message. gone to speak at any meeting, I’ve only seen After writing it he told the monks indiscipline and chaos. Sometimes people even what had happened. At about one o’clock fight with one another, causing bloodshed. in the morning, when he was still in bed, Would you like me to experience another scene Sri Ramakrishna appeared before him. Sri of bloodshed at your celebration?’ Ramakrishna said to Swami Akhandananda, Then I told him, ‘Well, I can assure you ‘Gangadhar! My children have been organi- that nothing of that kind will happen.’ zing a Centenary Celebration all over the ‘Where is the meeting going to be held?’ world. What does it matter to you if you he asked. write a few words by way of your blessing I replied, ‘The meeting will be held at the to the whole world?’ By the way, Swami town hall.’ Akhandananda’s pre-monastic name was He said, ‘I won’t be able to go there, Gangadhar. because there is a staircase to climb. I won’t be Swami Akhandananda was startled. He able to climb up the stairs.’ got up and saw Sri Ramakrishna fading away Then I asked him, ‘Well, would you after saying those words. like the meeting to be held at the University This is how the most important need Institute Hall? The meeting will be held on for the celebration came to be fulfilled. the ground floor. You won’t have to climb any Unfortunately, even before the commencement stairs there.’ of the celebration, Swami Akhandananda He agreed to be the President in the passed away and Swami Vijnanananda became afternoon session of the Parliament to be held our President. The Parliament organized on March 3rd, 1937. So I went straight to the by the Centenary Committee started on the office of the University Institute Hall. They 1st of March and ended on March 8th, 1937. told me that the hall would not be available,
The V edanta K esari ~ 175 ~ MAY 2015 18 because another party had already booked it for that particular day. What could I do? I then approached the party that had booked the hall and explained to them the urgency of our need. After much persuasion the party agreed and changed their date of booking. So we got the hall. Parliament of Religions with Rabindranath Tagore in chair We had an Indian friend who had been that as he was not keeping well, he would just in Europe and America several times and read his paper, and immediately after that he was married to a German lady. He was one of would go home. He also said, ‘When I leave the volunteers at our Centenary office. I had the meeting, who is going to sit in my place? made him the Secretary of the Parliamentary Who will then act as President?’ Subcommittee. One day he told me, ‘Swamiji, So I had to look for another Brahmo there is one difficulty. Some Brahmos are not in person, a famous one at that, who could later favor of our holding the Parliament of Religions. occupy Tagore’s Presidential seat. Otherwise ‘The Commissioner of Calcutta Corpo- Tagore wouldn’t agree to be President. ration is a Brahmo, and he is dead against Our volunteer friend said to me, us. The Brahmos couldn’t celebrate their leader ‘Swamiji, somehow or the other the Brahmos Rammohun Roy’s birth centenary successfully. will try to ruin our function. At the last That’s why the Commissioner cannot tolerate moment they may persuade Rabindranath the idea that Sri Ramakrishna’s birth-centenary Tagore not to come on health grounds. They celebration should be a success. He actually tried may use a sudden rise in his blood pressure or to create some problems for us. But in the meeting something like that as an excuse!’ of the counselors of the Calcutta Corporation all Therefore, to prevent such a possibility, his attempts to harm us were foiled. I first found out the name of Rabindranath ‘Tagore is a Brahmo. I am afraid this Tagore’s family physician. Then through Brahmo Commissioner may try to influence some friends I was able to find out that family Tagore by discouraging him from actively physician’s teacher, Dr. Sarkar, who had participating in our Celebration.’ taught him in medical school. I met Dr. Sarkar Even though we rented the University and said to him, ‘Will you please accompany Institute Hall for the meeting to be presided me when I go to bring Tagore to preside over over by Tagore, he [Tagore] lay down many our meeting?’ He agreed and went with me. I other conditions. One of the conditions was wanted him to accompany me to take care of
The V edanta K esari ~ 176 ~ MAY 2015 19 a medical emergency, if any. Fortunately, he thinking who would sit there in his place. found nothing wrong with Tagore’s health. So I requested Dr. Sarkar to accompany Then Tagore said, ‘Your hall will Rabindranath Tagore and bring him to the accommodate only 1500 or 1600 people. But University Institute. Meanwhile I rushed to it is quite likely that there may be a crowd of the hall and sent one person to Dr. Chatterjee several thousand people wanting to enter the to bring him by a cab. I told him, ‘Please go at hall. Then what will happen? Those people once by a cab to his house and apologize for may make a row outside and create all sorts of the delay in bringing him here.’ Meanwhile trouble. And the meeting will be spoiled.’ Ramananda Chatterjee arrived at the Institute, I assured Tagore that nothing like that hiring a cab on his own. When I apologized to could happen, because we had already put him he reassured me, saying that he had not several loud speakers outside the hall, some minded anything at all. installed on top of the palm trees of the College Just before Rabindranath Tagore was Square (a park in front of the University brought to the platform, I found that there Institute Hall). Even if 25,000 people assembled was a fight going on between two members in that park they would have no difficulty of the audience. One had raised a chair to hit hearing the speeches given inside the hall. the other! Jumping in between them I was Hearing that, Tagore said with much gladness, somehow able to stop the fight and made the ‘Swamiji, it’s a very nice arrangement you have two men sit wide apart. made. Now I’m sure that everything will be By the time Tagore arrived the hall was all right.’ quiet and peaceful. After his arrival, we all sat I had already chosen the gentleman who together at a table on the dais. We had put a would succeed Tagore as the President of reclining chair for his use. A photograph of us that meeting. He was Ramananda Chatterjee, was taken, which is there in The Religions of the the editor of The Modern Review.6 I told World published by the Ramakrishna Mission Ramananda Chatterjee that he would have Institute of Culture. In that picture you will see to assume the position of the President of the me sitting with Tagore and other dignitaries, meeting when Tagore would go away. He was including Sir Francis Younghusband, Sarojini extremely pleased to hear it. He said to me, Naidu, etc. Yet, I had to inquire of him ‘Rabindranath Tagore’s place will be occupied every now and then to check how he was by me! It’s a great honor. I’m immensely feeling. pleased.’ Tagore was also pleased to hear that The greatest draw at that meeting was Ramananda Chatterjee had agreed to preside Rabindranath Tagore, of whom all Indians over the meeting after he would leave the were proud. He read out his paper while meeting. sitting in his reclining chair. It took half an But in my eagerness to bring Tagore, I hour to read the paper. It was a brilliant paper. forgot altogether to send someone to bring Over 1,500 people listened to his talk in pin- Ramananda Chatterjee to the meeting. Had drop silence. Tagore was very pleased. Later Tagore seen Ramananda Chatterjee present he told me, ‘Swamiji, never in my life have I in the hall, he would at least rest assured that experienced such a calm and quiet meeting his substitute had come. Thus, he would not with so many people present in it. Wonderful! be worried. Otherwise he might be anxious You’re a very good organizer.’
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After reading his paper he kept on invited him to preside over a morning session sitting; he forgot about going home. As the of the Parliament in one of its next meetings. meeting continued, I was feeling more and To my great relief, he kindly accepted the more embarrassed thinking how would I face invitation. Ramananda Chatterjee if Tagore stayed at On March 4th, the day after Tagore had the meeting till its end. I kept on hoping and presided over the meeting, both Ramananda praying that Tagore would leave at least a Chatterjee and I went together to see him and few minutes before the meeting ended. Then inquire how he was feeling after that day’s Ramananda Chatterjee could be asked to strain of having to sit through the meeting preside over the rest of the meeting. for three more hours. But Tagore said, ‘I am This, however, did not happen. When- feeling quite well; thank you very much. ever I asked Tagore if he were tired of Never in my life have I attended a meeting sitting at the meeting, he would answer, of such absolute calmness and peacefulness. ‘Swamiji, I am feeling very well. I am enjoying I enjoyed it thoroughly. I am also surprised at everything.’ He kept on sitting and enjoying the organizing capacity of the Ramakrishna the entire proceedings of the meeting until Mission. It’s really a great thing that you all the meeting ended, three hours after he had have done.’ I, however, felt strongly that the read out his speech. Among the speakers success of the Centenary Celebration was not that day were Swami Paramananda—a dis- due to our own efforts. It was only the grace of ciple of Swami Vivekananda, Swami Nirve- Sri Ramakrishna, which made the celebration dananda, Mrs. Sarojini Naidu7 and Sir a success. Francis Younghusband.8 Sir Francis was also After the Centenary Celebration ended, in charge of giving thanks. Having heard the Ramakrishna Mission Institute of Culture Rabindranath Tagore’s brilliant speech, Sir was started in Calcutta in 1938. I made over all Francis Younghusband said that had our the residual money, publications, etc., to the Parliament of Religions been held only for that Institute of Culture. Its impressive building one single day, even then it would have been was later constructed at a cost of more than a great success, mainly due to the wonderful ten million Indian rupees. This institute was speech of Tagore! an offshoot of the Centenary Celebration. Now When Tagore left at the end of the this institute has become a famous cultural meeting, I talked to Ramananda Chatterjee and centre in Calcutta. (Concluded.) References 5. A kerosene lantern. At that time they did not have National Congress and the first woman to become electric lights at the Sargachhi Ashrama. the Governor of Uttar Pradesh. 6. Ramananda Chatterjee (1865–1943) was founder, 8. Francis Younghusband: Lieutenant Colonel Sir editor and owner of the Calcutta-based magazine, Francis Edward Younghusband KCSI KCIE The Modern Review. He is called the father of (1863–1942) was a British Army officer, explorer, Indian journalism. and spiritual writer. He is remembered mainly 7. Sarojini Naidu or Sarojini Chattopadhyaya for his travels in the Far East and Central Asia— (1879-1949), also called Bharatiya Kokila (The especially the 1904 British invasion of Tibet, Nightingale of India), was a child prodigy, which he led. He was the British commissioner to freedom fighter, and poet. She was the first Indian Tibet and the President of the Royal Geographic woman to become the President of the Indian Society.
The V edanta K esari ~ 178 ~ MAY 2015 Article
Transformation of Narendranath into Swami Vivekananda: A Snapshot ASIM CHAUDHURI
Transformation is a Process Master, some of whom also participated in the There have been at least two major discussion. instances in the world where in each case a Master chose his messenger and transformed An Insightful Conversation him into a formidable apostle. The day was March 11, 1885, and what One happened in the first century when transpired that day at Girish Ghosh’s house a resurrected Jesus Christ revealed Himself in Calcutta has been well-documented.1 The to Saul, more commonly known as St. Paul, day is significant, because it is the first time chose him to proclaim His Gospel to the in the Gospel of Sri Ramakrishna that we find world, and instantaneously transformed the Master and the disciple engaged in back- his life. Nearly two millennia later, Sri and-forth conversation on a very important Ramakrishna transformed his favorite disciple subject that establishes what Narendranath’s Narendranath into Swami Vivekananda for thinking was at that time. We can see how the the same purpose. The difference is that in the Master softly countered his disciple’s views latter instance, the transformation was gradual without showing the faintest sign of being and it continued even after the Master left the contentious—it was a lesson with intense love mortal world. and empathy. We will see how that lesson, and Transformation is a process, and in probably many others like it, both public and Vivekananda’s case it was subtle. It fully private, changed Narendranath’s views on the manifested itself in the West when he topics discussed on that day. completely immersed himself in the role of a According to the Gospel, Sri Ramakrishna ‘World Teacher’ and actualized his Master’s went to Balaram Bose’s house on that day. proclamation: ‘Naren will teach others.’ There he met Girish Ghosh and others and To give readers some idea of this a conversation ensued on the subject of gradual transformation, we will choose a God’s infinitude. Girish’s view was that God snapshot of the day when the Master and could incarnate himself in a human body. the disciple discussed the subject of God Narendranath wasn’t there then, but when and His incarnation and a few other related challenged by Sri Ramakrishna to argue with totopicspip cs in the presence of other devotees of the Narendranath sometime on that subject, Girish
Living in United States since 1965, the author is a well known researcher whose two seminal works: Swami Vivekananda in Chicago: New Findings and Swami Vivekananda in America: New Findings (both published by Advaita Ashrama) have been well received by discerning readers. The author is indebted to William Page (Vedanta Society of Thailand) for giving this article its final shape.
The V edanta K esari ~ 179 ~ MAY 2015 22 gave some indication of Narendranath’s views on it; he and Narendranath had apparently discussed this before. According to Girish, Narendranath thought God was infinite, and since infinity could not have parts, we could not perceive anyone or anything as being a part of God; in other words, he did not believe in avatarism. Sri Ramakrishna had a different view. He said that even though God was infinite, He could will His essence to be manifested through other beings. This subject was discussed in more details when Narendranath appeared on the scene later that evening. Girish then took Sri Ramakrishna to Sri Ramakrishna his house where Narendranath joined them. Picking up the thread of the previous dis- power]. In some men the manifestation is greater, and in others it is smaller. All men, therefore, cussion, Sri Ramakrishna wanted Girish to are not equal. [He apparently meant that the argue with Narendranath on the subject of manifestation of good power is the greatest in an incarnation in his presence in English. Not that avatar, but didn’t come out and directly say so.] he didn’t know their views on the subject, but Ram: What will come of this useless argument? it was his way of getting into the discussion Sri Ramakrishna (irritably): No, no, there is a and to express his views for Narendranath to meaning in this. [He was still waiting to hear note and test in the crucible of his disciple’s Narendranath’s logic behind his statement.] own reason. Sri Ramakrishna knew the Girish (addressing Narendra): How do you know truth, but he did not want to impose it on that God does not come assuming a human body Narendranath, but to let him think and make [as an incarnation, or avatara]? his own decision. But instead of in English, the Narendra: He [God] is beyond speech and argument started in Bengali, and this is how thought. ‘M’ presented in the Gospel the conversation Sri Ramakrishna [interjecting himself into the that followed on the subject (with the author’s conversation between Girish and Narendranath]: few comments in between): No, He can be known by shuddha-buddhi [pure Narendra: God is infinite. Are we capable of intellect]. Shuddha-buddhi and shuddha-atma comprehending Him? He is in everybody—not [pure Self] are the same. The seers perceived necessarily in one person. shuddha-atma through shuddha-buddhi. Sri Ramakrishna (affectionately): He Girish (addressing Narendra): Who will teach men [Narendranath] and I are of the same opinion; if there is no human incarnation of God? He God is present everywhere. But we must assumes a human body to impart to men divine remember one thing that His power is not knowledge and piety. Who will teach them manifested the same way everywhere. In some otherwise? places it is manifested as Avidyashakti [bad Narendra: Why? He [God] will teach us from power], and in other places as Vidyashakti [good within our heart.
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Sri Ramakrishna: Yes, yes, He [God] will teach as the all-knowing dweller in our hearts. A huge argument then followed where participants quoted various Western philo- sophers’ views on God’s infinitude. It seems that Narendranath was on one side and the rest on the other. Sri Ramakrishna did not like the nature of the argument and said so at that point. Referring to Shankara’s Advaita, or Non-dualism theory (he knew that was Narendranath’s philosophical leaning), he said that is true and so also is Ramanuja’s theory of Qualified Non-Dualism. When Narendra questioned him on the latter, he explained it by saying that according to this theory all three—Brahman, the world, Swami Vivekananda and the living beings—collectively represent Adyashakti (Primal Energy). When that Energy One Divine Entity. He then drew the analogy remains passive, I call it Brahman. When It of a bel (or bael) fruit. The complete fruit creates, sustains, or destroys, I call it Shakti or consists of the flesh, seeds, and the shell— Kali. What you call Brahman, I call Kali. all three. One cannot conceive of the whole Sri Ramakrishna then impressed upon fruit by considering only the flesh (which Narendranath that Brahman and Kali are one is analogous to Brahman according to Sri and the same; one cannot think about one Ramakrishna); he has to consider the seeds and without thinking about the other, just as one shell as well. So it is with One Divine Entity cannot think about fire without thinking about and its three components. its power to burn. With love overflowing in Sri Ramakrishna’s point was that one his heart for Narendranath he then sat close would keep on arguing about the omni- to him and told him that he did not like to presence of God until one realizes Him. hear them arguing about God; there will not Reasoning would lead to one kind of know- be any argument once God is realized. He ledge, meditation will lead to another, but probably felt sorry for Narendranath because there is still another kind of knowledge about everybody, including himself, was on one side God that is acquired when He reveals His and his favorite disciple was on the other. The incarnate presence to the aspirant. The Master conversation on that particular subject ended then called Narendranath to his side and for that day. affectionately enquired about his well being. Their conversation went on. Some Observations Narendra (addressing Sri Ramakrishna): I have A few things become apparent from the meditated on Kali for three days, but nothing conversation that evening. It is hard to explain happened. Sri Ramakrishna’s motivation for asking Sri Ramakrishna: It will happen gradually. Girish to debate Narendranath on the issue of Kali is none other than Brahman Itself. She is God’s incarnation. He was somewhat aware
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in the first place. One thing is obvious from the exchanges between the Master and his favorite disciple: according to Sri Ramakrishna, Narendranath had not yet realized God. There is, however, a third explanation that is more mundane. Sri Ramakrishna had initially wanted them to argue in English and hoped to derive some amusement out of it. But when the debate started in Bengali and got quite heated, he regretted it. As far as Narendranath’s transformation was concerned, the conversation that even- ing was very significant. Some views he had expressed never changed much as his transformation to Swami Vivekananda gradu- ally progressed. One of those was his idea of a teacher’s role. When Girish said that God Girish Chandra Ghosh assumes a human body to teach men, he said of Narendranath’s views on it (Girish had man learns from within (and does not need also told him earlier that evening). If this was to be taught by someone else). This concept supposed to be a teaching session to persuade is implicit in Vivekananda’s oft-quoted, in- Narendranath to change his views, then why sightful definition of education years later: did he say in the end that he did not like ‘Education is the manifestation of the per- hearing them arguing? He wanted Girish and fection already in man.’2 He also said later, Narendranath to have that argument, didn’t No knowledge comes from outside; it is all he? inside, what we say a man ‘knows’, should, There could be several explanations for in strict psychological language, be what he that. First, maybe Sri Ramakrishna wasn’t ‘discovers’ or ‘unveils’; what a man ‘learns’ is sure of Narendranath’s views on the subject really what he ‘discovers’, by taking the cover at the time and wanted to hear it from his own off his own soul, which is a mine of infinite mouth. Once he heard it he didn’t like it, and knowledge.3 went ahead on a teaching mode presenting his A corollary to this, though it appears own views hoping to persuade Narendranath, somewhat paradoxical, is that no one can teach and anybody else in the audience, to change anybody. This is how Vivekananda explained his. it: Second, great men are known to live Each of us is naturally growing and developing lives of continual paradox (at least this is according to his own nature; each will in time how it appears to a casual observer) and Sri come to know the highest truth, for after all, men Ramakrishna was no exception. Since he must teach themselves. . . Do you think you can had gone into an ecstatic mood upon seeing teach even a child? You cannot. The child teaches Narendranath, he might have forgotten that himself. Your duty is to afford opportunities and he was responsible for starting the debate to remove the obstacles.4
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The Three Great Acharyas
Sri Adi Shankaracharya Sri Ramanujacharya Sri Madhvacharya Actually, Sri Ramakrishna’s and Viveka- Now I will tell you my discovery. All of religion nanda’s views on this point can be reconciled is contained in the Vedanta, that is, in the three if one assumes either that the knowledge from stages of the Vedanta philosophy, the Dvaita, within comes from realizing God within, or the Vishishtadvaita and Advaita; one comes after teacher (God Incarnate) does not really ‘teach’ the other. These are the three stages of spiritual 5 but affords opportunities to learn and remove growth in man. Each one is necessary. obstacles toward that learning. Then the only It is not known exactly when he ‘dis- major bone of contention between the two is covered’ it. Still later, in February 1896 in Narendranath’s reluctance to believe that God Brooklyn, New York, he said about the three may come to the world inhabiting a human schools of Vedanta Philosophy, Non-dualism body to impart divine knowledge to human (Advaita), Qualified Non-Dualism (Vishistha- beings and teach how to get nearer to God. advaita), and Dualism (Dvaita): This point, and how Narendranath’s view Now, as society exists at the present time, all on that changed with time will be discussed these three stages are necessary; the one does later. not deny the other, one is simply the fulfillment of the other. The Advaitist or the qualified Advaitist does not say that dualism is wrong; A Great ‘Discovery’ it is a right view, but a lower one. It is on the It is somewhat perplexing to find Naren- way to truth; therefore let everybody work out dranath questioning his Master about the his own vision of this universe, according to Qualified Non-Dualism theory of Ramanuja. his own ideas. Injure none, deny the position of It is hard to imagine that he did not know the none; take man where he stands and, if you can, answer himself even if he did not subscribe to lend him a helping hand and put him on a higher the theory. Then why did he ask? He probably platform, but do not injure and do not destroy. did that to test his Master’s knowledge of All will come to truth in the long run. ‘When all it, and to understand how it relates to the the desires of the heart will be vanquished, then ongoing argument. His Master definitely left this very mortal will become immortal’—then the an impression on his mind, because years later, very man will become God.6 in May 1895, he wrote to Alasinga Perumal That definitely points to a transfor- from America, mation. The Master always said that one
The V edanta K esari ~ 183 ~ MAY 2015 26 would realize God when all material desires form can only be thought with the formless. are vanquished. Vivekananda said the same The world is a form of our thoughts. The idol thing, only he equated realizing God with is the expression of religion . . . In God all becoming God. natures are possible. But we can see Him only through human nature.’8 Sri Ramakrishna Two Important Questions saw Mother Kali—the formless in thought The two important questions from the appeared to him as form. conversation still remain: Even earlier during his itinerant days First, did Vivekananda accept Sri Rama- in Rajputana, Vivekananda had talked about krishna’s statement, ‘Kali is none other than Mother-worship and chanted mother’s name Brahman Itself . . . What you call Brahman, I in an ecstatic state.9 And who can forget the call Kali?’ Did he equate Kali with Brahman? evening when in a highly exalted mood he Did he equate form with formlessness? wrote the poem ‘Kali the Mother’ and then Second, did he believe in avataras? And, collapsed ‘while his soul soared into Bhava- if so, did he believe that Sri Ramakrishna was Samadhi.’10 Although he was reticent about his an avatara? spiritual encounter with the formless, he did The answer to the first question is: not hide his feelings about form. yes, Vivekananda later came to believe that Now we come to the resolution of Brahman and Kali are the same, but with the second question: did Narendranath some qualifications. As a member of the believe in avataras? (Whether he believed Sri Brahmo Samaj, Narendranath was committed Ramakrishna was an avatara or not depends to belief in a formless God with attributes. on the answer to this question.) We have Sometime during his early Dakshineshwar seen on March 11, 1885, that he didn’t. Once days he took Rakhal (Swami Brahmananda) when Narendranath demanded proof that to task for bowing down before the images; he God assumes a human body, Girish Ghosh was trying to persuade Rakhal to give up the said faith is the only proof.11 Somewhere worship of God with form and embrace the along the process of transformation the proof Brahmo creed. When Sri Ramakrishna came was probably revealed to him, but he never to know about that he said to Narendranath, mentioned where and how. We see that his ‘Please do not intimidate Rakhal. He is view softened significantly by March 1890, afraid of you. He believes now in God with exactly five years later, when he wrote to forms. How are you going to change him? Pramadadas Mitra: Everyone cannot realize the formless aspect So now the great conclusion is that Ramakrishna of God at the very beginning.’ Narendranath has no peer; nowhere else in this world exists never interfered with Rakhal’s attitude after that unprecedented perfection, that wonderful 7 that. Although he talked mostly about the kindness for all that does not stop to justify formless in the West, he reconciled with his itself, that intense sympathy for man in bondage. Master’s statement even before going to the Either he must be the Avatara as he himself used West. to say, or else the ever-perfected divine man, In Madras (in 1892-93) he said, ‘Form and whom the Vedanta speaks of as the free one who formless are intertwined in this world. The assumes a body for the good of humanity. This is formless can only be expressed in form and my conviction sure and certain.12
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Here Vivekananda mentioned Sri Rama- He said he understood him very krishna as an avatara, but he did that indirectly. little, and was afraid of belittling the great After returning from his first visit to personality by painting him in the light of his the West, Vivekananda’s conversation with own understanding of him. It seems that he, in disciple Sarat Chandra Chakravarty went like his heart of hearts, accepted Sri Ramakrishna this: to be an avatara, but did not preach him as Disciple: Do you, may I ask, believe him to be an one. He was probably afraid of starting a Avatara (Incarnation of God)? ‘Ramakrishna cult’, a term that was coined by Swamiji: Tell me first—what do you mean by an the Western Press anyway.14 Avatara? As his transformation progressed, Disciple: Why, I mean one like Shri Rama- we have seen how Narendranath’s views chandra, Shri Krishna, Shri Gauranga, Buddha, changed on the infinitude of God, the concept Jesus, and others. of avatara, and accepting Sri Ramakrishna Swamiji: I know Bhagavan Shri Ramakrishna to as one. Although he never publicly preached be even greater than those you have just named. that Sri Ramakrishna was an avatara, in What to speak of believing, which is a petty 1898 he paid his greatest homage to Sri thing—I know! Let us, however, drop the subject Ramakrishna as one by writing the obeisance now; more of it another time. mantra [pranam-mantra] at the end of Sri After a pause Swamiji continued: ‘To re-establish the Dharma, there come Mahapurushas (great Ramakrishna-Stotram that is chanted in homes teachers of humanity), suited to the needs of the and institutions all over the world: ‘Om! times and society. Call them what you will—either Obeisance to you, Ramakrishna, establisher of Mahapurushas or Avataras—it matters little.’13 dharma, embodiment of all religions, foremost Here Vivekananda acknowledged that of Avataras.’ avataras may come as teachers, but stopped As Swami Vivekananda, he finally short of saying that Sri Ramakrishna was an acquiesced. avatara. When pressed by the disciple why The conversation on March 11, 1885, didn’t he preach Sri Ramakrishna as an avatara at Girish Ghosh’s house would have taken while others did, his answer was to let others a much different turn if Narendranath had do it in the light of their understanding of him. recited it then.
References 1. Sri M, Sri Sri Ramakrishna Kathamrita, (Udbodhan 9. Life, vol. 1, p. 266. Karjalaya, Kolkata, 1st edition, 1986-87), vol. 1, pp. 10. Life, vol. 2, p. 379. 769-780, or Swami Nikhilananda, The Gospel of 11. Sri M, Sri Sri Ramakrishna Kathamrita, vol. 1, p. Sri Ramakrishna, (Sri Ramakrishna Math, Madras, 825, or Swami Nikhilananda, The Gospel of Sri 1996), pp. 726-735. Ramakrishna, , pp. 771. 2. Complete Works, vol. 4, p. 358. 12. Complete Works, vol. 6, p. 231. 3. Ibid., vol. 1, p. 28. 13. Ibid., vol. 5, p. 389. 4. Ibid., vol. 2, p. 385. 14. The Los Angeles Times, August 3, 1902. Quoted 5. Ibid., vol. 5, p. 81. in Swami Vivekananda in America: New Findings 6. Ibid., vol. 2, p. 253. by Asim Chaudhuri (published by Advaita 7. Life, vol. 1, p. 94. Ashrama, Kolkata, 2005), p. 847. 8. Complete Works, vol. 6, p. 115.
The V edanta K esari ~ 185 ~ MAY 2015 Article
Worshipping God through Images A Hindu Perspective UMESH GULATI
(Continued from the previous issue. . .)
An Inspiring Incident spit on it. What is it but a piece of paper? What Let us illustrate the idea that visible objection can you have against doing so?’ images help to focus on the Indivisible Reality The Maharaja seemed shaken up, and all by an encounter that Swami Vivekananda had those present were thunderstruck and feared with Maharaja Mangal Singh of Alwar, now that some thing terrible was about to happen a part of Rajasthan, in February 1891; Swami for such an insolent remark by the Swami. Vivekananda was then a wandering monk and But the Swami persisted in his demand, happened to pass through that state. ‘The Maharaja is not bodily present in this The Maharaja opened the conversation photograph. This is only a piece of paper. and one of his remarks was, ‘Well, Swamiji It doesn’t contain his bones, flesh or blood. Maharaj, I have no faith in idol-worship. What And still if you refuse to spit on this picture, is going to be my fate?’ it is because it is the shadow of the Maharaja; The Maharaja smiled as he spoke, indeed by spitting on this photo, you feel that apparently on his own sarcastic remark. you will be insulting the Maharaja himself.’ ‘Surely you are joking’, said the Swami. ‘No, Then turning to the Maharaja, the Swami Swamiji, not at all. You see I really cannot continued, ‘You see, Your Highness, though worship wood, earth, stone or metal, like other this picture is not you in one sense, in another people. Does this mean that I shall fare worse sense, it is you. That is why your servants in the life hereafter?’ were so reluctant to spit on it. It is a shadow ‘Well, I suppose every man should follow of you; it brings you into their minds. In the the religious ideal according to his own faith,’ same way with the devotees who worship the Swami responded. But Swamiji had not yet stone images of gods and goddesses, which finished; his eyes lighted on a picture of the bring to their minds the thought of their Ishta, Maharaja, which was hanging on the wall. At or some special form and attributes of the his desire, the picture was passed to him. Divinity, and help them to concentrate. I have Holding it in his hand he asked, ‘Whose travelled in many places, but nowhere have I picture is this?’ The Maharaja’s minister found a single Hindu worshipping an image, answered that the picture was of the Maharaja. saying, “O Stone, I worship Thee.” “O Metal, The Swami commanded, ‘Spit on it.’ He be merciful to me.” Everyone, Maharaja, is repeated his command, ‘Any one of you may worshipping the same one God who is the Umesh C. Gulati is a devotee of Sri Ramakrishna from North Carolina, USA.
The V edanta K esari ~ 186 ~ MAY 2015 29
Supreme Spirit, the Soul of Pure Knowledge. And God appears to all according to their understanding and their representation of Him.’ Maharaja Mangal Singh felt greatly embarrassed and with folded hands asked the Swami’s forgiveness and said, ‘Swamiji, you have opened my eyes. I had never met anyone who explained to me the meaning of worshipping God through an image the way you have told me today. But what will be my fate? Have mercy on me.’ The Swami assured the Maharaja that God alone could An artist's representation of the incident be merciful. ‘Pray to God; He will show His (Photo courtesy Ramakrishna Math, Pune) mercy to you.’6 worship. Once again, worship is offered to the After returning from his very successful consecrated Deity in the image and not to the tour of America and Europe between early image as such. Just as a picture of our father 1893 and the end of 1896, Swami Vivekananda reminds us of our father and not of the paper embarked on a tour of India. In early 1897 on which the picture appears, so also the image Swamiji delivered a lecture at the Victoria of Shiva reminds us of Shiva Himself. Hall in Madras (Chennai). There he dwelt, In ordinary life when we salute the among others, on the subject of idolatry. For, national flag, we are not doing it for the in his time and as it is also now, it had become piece of cloth with some markings, but for fashionable and a sign of being an intellectual the honour of the country or nation that it to say that idolatry was wrong without represents. Similarly, images of the Deity, understanding what it really means. Swamiji though humanly conceived, represent the said that Sri Ramakrishna realized everything invisible divinity that receives our worship. through idols, and said, The worship of God through an image, If such Ramakrishna Paramhamsas are produced however, is not a compulsory practice for by idol-worship, what will you have—the every Hindu. But it has certain advantages. reformer’s creed or any number of idols?7 In the first place, as we mentioned before, an image helps the worshipper concentrate on Other Aspects of Image Worship the Deity within oneself, of which the image As a point of fact, installation of images outside is just a representation. In the second in temples follows an elaborate procedure place, worship through images indirectly of preliminary rituals. The priests sing allows a devotee offer services—plucking Vedic chants and say prayers to invoke and flowers, making sandal paste, polishing the sanctify, and thereby enliven the presence of utensils of worship, arranging offering, etc.— the Divine in the image (prana-pratishtha) for to the Deities incidental to their worship,
The V edanta K esari ~ 187 ~ MAY 2015 30 thereby keeping the body, senses, and mind first on Shiva’s matted locks when she first engaged in the thought of the Deity. descended from heaven to earth.9 Finally, and quite importantly according More over, says Eck, not only are to Diana Eck, images of the Deities, artistically images visual theologies, they are also visual sculptured as they are, serve both theological scriptures. Many myths of the tradition are and narrative functions. In a country like India, narrated in living stone. On the railing around where a large percentage of population is still the Buddhist stupa at Bharhut, India, one without formal education, images are visual can see some of the earliest sculptural reliefs ‘theologies’, and they continue to be ‘read’ that with carved medallions that tell Jataka tales. way by the Hindus.8 Similarly, many Hindu temples in India Eck illustrates her point with reference to display bas-relief portrayals of myths and the icon of the four-armed Shiva or Nataraja, legends. One such relief of the late Gupta dancing in a ring of fire, which displays the period depicts the story of the descent of the many aspects of this god in one visual symbol. River Ganga. It shows Shiva standing, flanked The flaming circle in which he dances is by his consort Parvati and Bhagiratha, a great the circle of creation and destruction called Yogi, who had performed austerities for samsara (the earthly round of birth and death) thousands of years in order to bring the Ganga or maya (the illusory world). The Lord who to earth. Bhagiratha, all skin and bones, is dances in the circle of this changing world shown in an ascetic posture, holding his arms holds in two of his hands the drum of creation up in the air, while the Triple-Pathed Ganga— and the fire of destruction. He displays his flowing in heaven, on the earth, and in the strength by crushing a demon under his foot. netherworlds—hovers over Shiva’s head.10 Simultaneously, he shows his mercy by raising Or Swami Vivekananda said in his his palm to the worshiper in the ‘fear-not’ famous Paper on Hinduism presented in gesture and with another hand, by pointing Chicago, 1893: to his upraised foot, where the worshiper The Hindus have discovered that the absolute may take refuge. It is a wild dance, for the can only be realised, or thought of, or stated, coils of his hair are flying in all directions, and through the relative, and the images, crosses, yet the face of the Lord seems very peaceful and crescents are simply so many symbols—so and serene, while his limbs are in complete many pegs to hang the spiritual ideas on. It is balance. Around one of his arms the Lord has not that this help is necessary for every one, but put the ancient serpent as an ornament that he those that do not need it have no right to say that has incorporated as his power. In his hair sits it is wrong. Nor is it compulsory in Hinduism.11 the Holy River Ganga (Ganges), who landed While we hope to have brought home the point that image worship is not idolatrous, it should be borne in mind that this type of worship is only the preparatory form (gauni) of bhakti or devotion. Religious quarrels that we often encounter are over such rituals, dos and don’ts of religions. Only when through such preparatory form, worship ripens into what is
The V edanta K esari ~ 188 ~ MAY 2015 31 called para bhakti or supreme devotion that the accomplished, both thorns may be thrown objective of the worship, which is experiencing away. Similarly, it is said in the Bhagavad-Gita the direct vision of God within oneself, is (2.46) that when the whole country is flooded, achieved. That becomes possible when our the reservoir becomes superfluous. So to an hearts get purified through preparatory illumined seer, the Vedas are all superfluous. worship and we develop intense yearning Sri Ramakrishna also said that books, for the vision (darshan) of God as a child scriptures, rituals, and worshipping through that yearns for his or her mother. Keeping images, etc., only point out the way to reach the company of holy people, attending God. After finding the way, what more need spiritual retreats from time to time, cultivating is there of books and scriptures? Then comes dispassion and discrimination, and having the time for action. constant awareness of what one thinks, speaks In other words, one must follow the and does, helps this kind of attitude. spiritual disciplines to realize Him. And once God has been realized, all rituals, reading Conclusion books, etc. drop off. There is no need for them Since the worship through images and any more. He always reminded his devotees performing many rituals enjoined by our that scholarship was not the goal of religion; it scriptures are only the means for having was spirituality. He said that scholars without darshan or view of God, and if and when spiritual inclination and practice behave through intense yearning the objective has like vultures, soaring high up in the sky but been achieved, does a devotee continue to their attention is always on the dead bodies worship through images? Sri Ramakrishna, on the earth. It was more so with respect to as was mentioned before, himself became performing rituals, going to temples and quite casual about visiting the Kali temple, or pilgrimages. A person with a mature and performing other rituals. He used to illustrate meditative attitude will free from ‘secondary it through many similes. One such simile was details’ of worship and go the higher aspects about using one thorn to remove another thorn of Reality directly. from the body, and when the task has been (Concluded.)
References 6 The Life of Swami Vivekananda by His Eastern and India (New York: Columbia University Press, 3rd Western Disciples (Calcutta: Advaita Ashrama, ed., 1998), 41-42. 2000), v.1, 268-270. 9. Ibid. 7 The Complete Works of Swami Vivekananda 10. Ibid. (Calcutta: Advaita Ashrama, 1991), v.3, 218. 11. CW, 1.17 8 Diana L. Eck, Darshan—Seeing The Divine Image in
7KHUHLVD+LQGXVD\LQJ µ6D\³\HD\HD´WRHYHU\RQHEXWNHHS\RXURZQVHDW¿UP¶'R not compromise on ideals and principles. But when it comes to opinions, appreciate views differing from yours, and accept them when they merit it. Stubbornness is not strength. Stubbornness merely hides one’s weakness. Strong is he ZKRLVÀH[LEOHOLNHVWHHODQGGRHVQRWEUHDN6WURQJLVKHZKRFDQOLYHLQKDUPRQ\ZLWK many people and heed opinions other than his own. —Swami Turiyananda
The V edanta K esari ~ 189 ~ MAY 2015 New Find Unpublished Letters of Swami Saradananda1
Jan 5. 1905. Math. Belur. Howrah. India. Dearest Granny2 – A happy New Year to you & many a return of the same! May Sri R. [Ramakrishna] bless you & bring to you all that you wish in the year! I have missed the mail today yet I will leave my thoughts about you during this first week of the New year & so I write. I missed, because I went to see my mother, who has been taken suddenly ill. She is very poorly since a month. I do not know as she will live very long. She has been such a dear mother and thinks of your kindness so often! She has desired to send her love to you & blessings to Olea. Jogin Ma is well & desiring her love & best wishes to you. Had it not been for her I do not know how I could have managed the Holy Mother’s place. Enclosed you will find a picture of the Math, taken by one of the Math boys. I am sure you will like it for the associations. It is so kind of you to send the £ 50 so soon. The bankers have just informed me of it. My brother too has written me last mail about your sending him $25. The Holy Mother is coming back from Puri day after tomorrow. The plan is now that She will not stop here more than two months on return; but she might change her plans. What I asked you in my last about the continuance of her allowances when she goes back to her native village, did not refer to the Rs 25 which she gets from you for herself but to the Rs 35 which you have been paying as the rent of the house taken for her; my plan will be, with your permission, if you continue the latter, to pay the debt contracted for buying that piece of land for her, by the Ganges by installments of Rs25/- every month from the amount & spend the remainder Rs 10/- in paying a part of the rent of a little house, which I will take jointly with another party at Calcutta; for to conduct the work in Calcutta I need a place in the town where I can stop. The Birthday Anniversary of Swamiji is close at hand; 27th Jan is the private puja in the Math—29th Jan. the feeding of the poor & 5th Feb. a large open air gathering in the Math grounds of all public men of Calcutta & college students, in which I will have to preside & Sister Nivedita, Swami Suddhananda, N.N.Ghose Esq. & Girish Babu (the dramatist friend) will have to speak on the Life & teachings of Swamiji. We hope to make it a great success & I wish you were present to inspire us. Sisters N. & C. are inviting a few lady friends too e.g. Mrs.J.C.Bose, Mrs A.M.Bose & etc.
The V edanta K esari ~ 190 ~ MAY 2015 33
The Swami Brahmananda had been very ill. He is much better now & has gone to Simultala for a change. So all the work of the Math as well as that of Calcutta has fallen in my hands, for the present. Winter has come & I am feeling stronger & can work harder. But I have planned never to remain in the plains again during summer. I went to see my mother again since I began this letter & found her better. I hope Olea & all whom you love there are well. Remember me kindly to all my friends. I hope dearest Granny you are strong and happy. May the New Year bring you more light, more power & more peace than you ever had before by the Grace of Sri Ramakrishna, is the heart’s prayer of your affectionate Boy. P.S. The original of Swamiji’s Will has been shown to General Patterson here & he has advised us to send it direct to Mr.Leggett. The General has promised too to write to Mr.Leggett about it. So it will be sent to Mr.L. direct this mail. Yours affly Saradananda
Math. Belur. Howrah. India. May 11. 05. You will be glad to know that the Indians in British Service at Zientsin, North China have forwarded about Rs1200/- to us to find a scholarship in memory of Swamiji or to use the principal even[?] to educate a proper young man in Japan for 2 years for that purpose. With regard to the Will of the Swami Vivekananda, I beg to say that in order to facilitate the probation of the Will in America, I decline to qualify myself to act as an Executor. Saradananda.
References 1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull, an American disciple of Swami Vivekananda
Courtesy: Ramakrishna Museum, Belur Math
:HWKLQNZHDUHORYLQJZLWKRXWDQ\VHO¿VKWDLQWRUKRSHRIUHWXUQEXWGHHSZLWKLQXV there lurks the expectation that it should be returned and are quite at a loss when we ¿QGWKHFDVHWREHQRWH[DFWO\XSWRRXULQPRVWZLVKHVµ7RPDNHRXUZRUGVPRYHDOZD\V in unison with our thoughts is the highest of all attainment,’ said Sri Ramakrishna; and Jesus said, ‘Be ye therefore perfect as your father in Heaven is perfect!’ Remember always that children have brought there own karma with their birth and will develop accordingly in their own lines, and to hold before them the highest ideal by living the same is all that we can do to help them. —Swami Saradananda
The V edanta K esari ~ 191 ~ MAY 2015 Article
The School in Chennai Started by Swami Ramakrishnananda A MONASTIC SOJOURNER
A Glorious Background could sustain the interest he had generated ‘Our boys get some sort of education and carry on his noble work. To this request, now-a-days’, wrote Swami Ramakrishnananda Swamiji replied, in a letter dated 20 November 1906, ‘but girls I will send you one who is more orthodox are mostly neglected all over India. So our than the most orthodox Brahmins of the South primary duty is to look after the education of and who is at the same time incomparable in our girls, the future mothers of India.’1 performing worship, scriptural knowledge and In the same year, in 1906, Swami Rama- meditation on God.2 krishnananda himself started a school in And soon after going to Kolkata, Swamiji north Chennai—with just 3 girl students. Now asked Swami Ramakrishnananda, who had called Sri Ramakrishna Math National School, been spending a quiet life of mediation, situated in Mint, a locality in north Chennai, worship and service at Baranagor Math in the school continues to flourish. Kolkata, to proceed to Madras (now called Swami Ramakrishnananda (1863-1911) Chennai). Obviously, Swamiji had Shashi was a direct disciple of Sri Ramakrishna. Maharaj in mind while promising to send Affectionately known as Shashi Maharaj someone for the Madras work. among his brother-disciples and devotees, Arriving at Madras in April 1897, Swami he was an amazing person, combining deep Ramakrishnananda, facing many challenges knowledge of Hindu scriptures as also and hardships, founded Sri Ramakrishna scriptures of other religious traditions, an Math in Chennai. Moved by the plight of some ardent devotion to Sri Ramakrishna and an orphan boys, he also founded Ramakrishna unrelenting spirit of service and compassion Mission Students’ Home at Mylapore and for the needy. His passionate devotion drew worked tirelessly for starting centres at the image of Hanuman in the minds of many Basavanagudi and Ulsoor in Bangalore. He devotees. travelled extensively in different parts of He was sent to Madras by Swami south India and spoke to different audiences Vivekananda to carry on the message of about religious and cultural issues. He was a their Master, Sri Ramakrishna. While Swami profound thinker and one can get a glimpse Vivekananda was taking leave of devotees of it in the three volume The Complete Works sometimes in February 1897 when he came of Swami Ramakrishnananda, published by from the West and was given a rousing Chennai Math. welcome by the people of Madras, he was requested by a devotee to send someone who Starting of the School
The V edanta K esari ~ 192 ~ MAY 2015 35
Shashi Maharaj had a soft heart and was especially interested in educating the poor and the destitute children. With this idea of educating the deprived sections of society, Shashi Maharaj would walk from Chintadaripet to George Town, a residential area in north Madras, with a wooden box (called Hundi in south India) in his hands, appealing for funds for starting the school. Whatever funds he would thus collect, he would deposit in the newly opened account of the school at the local post office. Thus, through his untiring efforts the school for children coming from poorer sections of society was started—with only three girl students. The school was started in a Choultry (rest house—Dharmashala or Sarai in Hindi) of the Kannika Parameshwari temple. It was a rented house at No. 4, Krishnappa-naiken Aghraharam in north Madras.3 When Swami Swami Ramakrishnananda Abhedananda, another direct disciple of Sri Ramakrishna, came to Madras in 1906 he The wooden Hundi which Shashi visited the newly started institution. The Maharaj used for collection of funds is now institution has, of course, been relocated to preserved as a sacred relic and a symbol of another location. commitment and devotion at the inner shrine
An artist’s view of Swami Ramakrishnananda carrying the wooden The wooden box, now preserved at Chennai box for collecting contributions for the school Math, which Shashi Maharaj carried
The V edanta K esari ~ 193 ~ MAY 2015 36
of the universal temple of Sri Ramakrishna at who have guided the school over the years Sri Ramakrishna Math, Chennai. include: The valuable guidance of Swami The school functioned for several years as Sharvananda, Swami Yatiswarananda, Swami a private institution. In 1917, six years after the Amriteswarananda, Swami Saswatananda, passing away of Swami Ramakrishnananda, Swami Kailasananda, Swami Tapasyananda, the British Government formally recognized Swami Smaranananda, and, presently, Swami the school. The school records show that it was Gautamananda. recognized on 20 October 1917. In 1978, the Government of Tamilnadu Starting of a Sister Institution gifted the present site where the school is In 1963, the centenary of Swami Viveka- functioning. The then Local Administration nanda was celebrated on a grand scale all Minister Shri K. Kalimuthu laid the foundation over the world. At Madras, to mark the event, stone for a new school building. The foun- among other celebrations, a demand was made dation-laying function was presided over by the general people that Sri Ramakrishna by Swami Tapasyananda, the President of Math should start a High School for girls. Chennai Math and later a Vice President In response to the earnest request by of Ramakrishna Math and Mission. The the locals, Swami Kailasananda, the Head building was inaugurated on 3 October of Chennai Math then, took initiative and 1980 by the Governor of Tamil Nadu Sri thus was started in 1962 Sri Ramakrishna Prabhudas Patwari in the presence of Swami Math Vivekananda Centenary Girls’ Higher Bhuteshananda, Vice President, and later the Secondary School at Mint in north Chennai. President, of Ramakrishna Order. The land for the schools was purchased with The school is officially called Sri Rama- much difficulty and after great efforts the krishna Math National School, Basin Bridge place was cleared of encroachments. To begin Road, Mint, Chennai. It is situated some two with the school had classes 6 to 10. In 2008, the kilometers from the Chennai Central Railway school was upgraded as a Higher Secondary Station. The term ‘Mint’ refers to the coin- School (which means addition of classes 11 minting unit that used to function in this area and 12). when the British ruled the country. Both the institutions are situated in Over the years, many senior and eminent the same area and now cater to the needs of monks of the Ramakrishna Math and Mission thousands of girl students. Housed in two- Sri Ramakrishna Math Vivekananda Centenary Girls’ Higher Sri Ramakrishna Math National School, Secondary School at Mint Mint, Chennai
The V edanta K esari ~ 194 ~ MAY 2015 37 storey buildings, the schools provide all the directly—other educational institutions are basic needs of the students. run by Ramakrishna Mission. Though there are drop-outs—for various personal and The Institutions at Present social reasons—the noble task of education Run by Sri Ramakrishna Math, Mylapore, continues. The pass percentage of both schools Chennai, both the schools are committed to the is quite good given all the odds they face—95% goal of educating the girl students, especially students clear the exams. hailing from the underprivileged sections of society. Conclusion Now both the schools are quite sought Swami Vivekananda, the great prophet after schools in the Mint area. About 85% of of modern times and a profound thinker on the students studying in these schools belong education, rightly said, to underprivileged sections of the society. The education which does not help the common Students hail from families having low mass of people to equip themselves for the income, with many of their parents engaged struggle for life, which does not bring out as daily wage labourers, drivers, washer men, strength of character, a spirit of philanthropy, coolies and so on. Many of the students come and the courage of a lion—is it worth the name? from scheduled classes and tribes as enlisted Real education is that which enables one to stand in the Indian Constitution. The institutions on one’s own legs.4 have around 1500 students on roll. Providing Indeed putting into practice Swami computer literacy, special coaching for the Vivekananda’s vision of ‘man-making edu- students who need more attention, prayers cation all round’ is the true solution to the and so on is conducted. personal and social issues that we face today. We must mention here that Sri Rama- The institutions such as these have been krishna Math National School is the second trying to materialise these ideas in their own educational institution started by a direct sincere and humble way over the last so many disciple of Sri Ramakrishna. The other one decades. being the school (orphanage) started by Swami Swami Ramakrishnananda’s school Akhandananda, another direct disciple of Sri is a shining example of how service and Ramakrishna, at Sargachhi in Murshidabad dedication, despite all obstacles, can help district of West Bengal. spread this message of man-making among From the view point of administration, the masses. Sri Ramakrishna Math Vivekananda Centenary For more details about the schools, please visit the Girls’ High School is the only girls’ school websites: www.rkmns.edu.in; www.rkmvcs.edu.in in India run by the Ramakrishna Math References 1. Swami Ramakrishnananda, The Apostle of Sri Ramakrishna to the South, Swami Tapasyananda, Sri Ramakrishna Math, Chennai, p.264 2. Vivekanandar Illam—the Birthplace of Ramakrishna Movement in South India, p. 67 3. Swami Ramakrishnananda—A Portrait in Pictures by Swami Atmashraddhananda, Sri Ramakrishna Math, Chennai. Pp. 67 4. CW, 7.148
The V edantaa n taa K esariesa r i ~ 19519 9 5 ~ MAYAY 2202015151 Compilation
Insights into Some Keywords In Swami Vivekananda’s Words A few definitions and descriptive passages from the Complete Works of Swami Vivekananda
Are You Well... does not contradict the past knowledge Svastha, the Sanskrit word for ‘standing of humanity. Any new discovery of truth on your own Self,’ is used colloquially in India does not contradict the past truth, but fits to inquire, ‘Are you well, are you happy?’ And into it. And fourthly, that truth must have when Hindus would express, ‘I saw a thing’, a possibility of verification. If a man says, ‘I they say, ‘I saw a word-meaning (padartha). have seen a vision,’ and tells me that I have no Even this universe is a ‘word-meaning’. (CW. right to see it, I believe him not. Everyone must 7:82) have the power to see it for himself. No one who sells his knowledge is an Apta. All these Truth conditions must be fulfilled; you must first The Sanskrit word for truth is ‘isness’ see that the man is pure, and that he has no (Sat). From our present standpoint, this world selfish motive; that he has no thirst for gain or appears to us as will and consciousness. fame. Personal God is as much an entity for Himself Secondly, he must show that he is as we are for ourselves, and no more. God can superconscious. He must give us something also be seen as a form, just as we are seen. As that we cannot get from our senses, and men, we must have a God; as God, we need which is for the benefit of the world. Thirdly, none. This is why Shri Ramakrishna constantly we must see that it does not contradict other saw the Divine Mother ever present with him, truths; if it contradicts other scientific truths more real than any other thing around him; reject it at once. Fourthly, the man should but in Samadhi all went but the Self. Personal never be singular; he should only represent God comes nearer and nearer until He melts what all men can attain. away, and there is no more Personal God and The three sorts of proof are, then, direct no more ‘I’, all is merged in Self. (CW, 7.58) sense-perception, inference, and the words of an Apta. I cannot translate this word into ‘The Attained One’ English. It is not the word ‘inspired’, because The man who declares himself to be inspiration is believed to come from outside, an Apta is a perfectly unselfish and holy while this knowledge comes from the man person; secondly, that he has reached beyond himself. The literal meaning is ‘attained’. the senses; and thirdly, that what he says (CW, 1:205-6)
The V edanta K esari ~ 196 ~ MAY 2015 THE ORDER ON THE MARCH
News and Notes from Ramakrishna Math and Mission
Sevavrata, a philanthropic institution at Bairgachhi village in Murshidabad district has been made a sub-centre of Ramakrishna Mission Ashrama, Sargachhi, and renamed “Ramakrishna Mission Ashrama (Sevavrata), Bairgachhi”. Its address is ‘Ramakrishna Mission Ashrama (Sevavrata), Village Bairgachhi, P.O. Kalitaladiar, Dist. Murshidabad, West Bengal 742165’. The postal address of our centre at Swamiji’s Ancestral House has been changed to ‘Ramakrishna Mission Swami Vivekananda’s Ancestral House and Cultural Centre, 105 Vivekananda Road, Kolkata 700006’. Celebration of the 150th Birth Anniversaries of the Monastic Disciples of Sri Ramakrishna Nagpur Math held special lectures on 25 and 26 February in commemoration of the 150th birth anniversaries of Swamis Saradanandaji Maharaj and Trigunatitanandaji Maharaj. In commemoration of 150th birth anniversary of Swami Akhandanandaji Maharaj, Sargachhi centre conducted the following programmes from September 2014 to March 2015: A cycle rally from the Ashrama to Palashi (Plassey) on 23 September in which 250 cyclists participated; Inauguration of the newly built science centre, with a demonstration gallery and a hands- on workshop, on 29 November; Inauguration of the newly built community hall and a 9-day fair on the theme means for enriching livelihood in rural areas by the General Secretary on 20 March; Releasing of a commemorative volume and a booklet by the General Secretary on 20 March; Four seminars from 21 to 25 March on topics related to health, nutrition, agriculture and animal husbandry. On an average, 850 people comprising scientists, lecturers, students and farmers participated in each seminar; Cultural programmes from 20 to 27 March; Annapurna Puja and a devotees’ convention on 28 March in which about 9500 devotees took part. General News In the month of March, Lucknow centre provided Vitamin-A capsules to 321 underprivileged children of a school in Lucknow district, and free glasses to 27 children with refractory errors. Narainpur Ashrama held a kisan mela (farmers’ fair) on 25 and 26 February which was visited by more than 7000 farmers. The History of Science in India jointly published by the Institute of Culture, Kolkata, and National Academy of Sciences - India (NASI) was released by Swami Smarananandaji and Swami Prabhanandaji in a function held at the Institute on 6 March. In the same function, a DVD of the book and a multimedia DVD on Swamiji’s select lectures were also released. On 8 March, Swami Prabhanandaji, Vice-President of Ramakrishna Order, inaugurated the six-storey diagnostic & cardiac care centre building and the newly set-up Catheterization Laboratory (cath lab) at
The V edanta K esari ~ 197 ~ MAY 2015 40
Seva Pratishthan. On the occasion of the birthday of Saint Eknath, Aurangabad centre held a medical camp and an exhibition on Swamiji from 12 to 14 March at Paithan (Dist. Aurangabad), the birthplace of the saint. In all, 2574 patients were treated in the medical camp.
Vrindaban centre has started in March a new welfare programme at its hospital, by which widows in distress and requiring medical care will be provided free of charges all medical facilities including diagnostic tests, medication and surgery, and also an attendant, if necessary, while they are admitted to the hospital. The Vrindavan Ashrama also observed the birth anniversary of Sri Ramakrishna with traditional Puja and Bhajans, as also a Sadhu Bhandara and Rogi Narayan Seva, worshipping the patients in its hospital.
Rogi Narayan Seva Honouring the monks—Sadhu Bhandara Dhaka centre held the concluding function of the centenary celebration of its high school on 28 March. The programme consisted of speeches by some distinguished speakers, cultural events and releasing of a commemorative volume. Relief News 1. Hudhud Cyclone Relief: Andhra Pradesh: Continuing its extensive relief work among poor families affected by Hudhud cyclone, Visakhapatnam centre distributed 3000 solar lanterns and 6000 blankets among 3000 families of 100 villages in Visakhapatnam and Vizianagaram districts from 1 to 6 March. 2. Fire Relief: Uttarakhand: On 4 March, Dehradun centre handed over 14 goats to a poor shepherd belonging to Thain village in Chamoli district whose entire livestock had been destroyed in an accidental fire. 3. Flood Relief: Jammu & Kashmir: Srinagar centre distributed 363 kg rice, 3 kg dal (lentils), 8 litres of edible oil, 4.5 kg salt, 8.5 kg assorted spices, 8 kg sugar, 5 kg tea powder, 2 utensil sets (each set containing 6 plates, 6 bowls, 6 tumblers, 1 pan, 1 pot and 2 ladles), etc among 20 families in Srinagar town from 30 October to 28 February. 4. Supply of Safe Drinking Water: Chhattisgarh: At the request of the State Government, Narainpur centre sunk 207 tube-wells from February 2014 to March 2015 in 150 remote and tribal villages of Abujhmarh where there was an outbreak of diarrhea caused by drinking contaminated water.
The V edanta K esari ~ 198 ~ MAY 2015 Book Reviews FOR REVIEW IN THE VEDANTA KESARI, PUBLISHERS NEED TO SEND US TWO COPIES OF THEIR LATEST PUBLICATION.
FEAR NOT BE STRONG Swamiji’s ideas for achievement of material By SwaSwamim Tathagatananda progress through a Rajasic temperament have been vividly mentioned in the chapter ‘Swami PublishedPublish by Advaita Vivekananda’s Call for A Rajasic Temperament’. AAshrama,shram Publication Swamiji was of the firm belief that religion cannot DDepartment,epartm 5 Dehi be taught to empty bellies and material progress EEntallyntally Road,R Kolkata 700 was needed to satisfy individual needs. 0014.2013,14.201 paperback, This book is worthy of inclusion in the pppp.56,.56, RsRs.20. educational curricula of our education system To mark the 150th so that each child is made aware of the beautiful birthbirth centenaryce year of thoughts of man-making by our ancient Vedic Swami Vivekananda, Sanatana Dharma and the Upanishads as espoused numbernnumber booksb have been by Swamiji. publishedpublished allall overovver the world.wo This bookbook isis — SANTOSHSANTOSH KUMAR SSHARMA,HARMA, KHARKHARAGPUR,A WEST BENGAL oneoone susuch.ch. ThoughThough a bookbook of mere 56 pages, it is full ofof ‘SWAMI VIVEKANANDA, A strength and vigour. It encompasses within itselfself the MUSICIANUSICIAN – MUSICOLOGIST’. gist of Swamiji’s teachings. In the first article ‘Fear not be Strong’ SwamiSwami OriginalOriginal in Tamil by PE. Vivekananda is quoted thus, ‘Millions off yyearsears SU. MaMani,n Translated by have passed since man first came here, andnd yet Dr.Dr. Usha Mahadevan but one infinitesimal part of his powers hass been PublishedPublished by Ramakrishna manifested. Therefore, you must not say thathat you Mission Students Home, are weak. How do you know what possibilitiesities lie Mylapore,Mylapore Chennai - 600 behind that degradation on the surface? Youu know 004.004. PaPages: IV + 42. but little of that which is within you. For behindnd you Paperback.Paperbac Price not stated. is the ocean of infinite power and blessedness’.s’. That TheThe book serves as a sets the tone of the book. tributetribute ttoo the multifaceted The next article titled ‘Swami Vivekanandaananda personalitypep rssonality of Swamiji. AAs part of Swamiji’s the Dynamic Monk’ talks about the sheerr mag-mag- 150151 0th bbirthirtth anniversary,anniverssary, a musicmu festival was netism and spiritual force displayed by Swamijimiji as ororganizedganized by thethe RamakrishnaRamakrishna Mission Students witnessed by his admirers and devotees. Swamijiiji HHome, Chennai,Chh i andd thishi book b k was released on the said, ‘the essence of my religion is strength’, occasion. reasserting the Upanishadic dictum, ‘This Self is Swamiji was not only a connoisseur of music not attainable by the weak’ (nayamatma balahinena but also a talented musician himself. Gifted with a labhyah). ‘We do not gain dynamism through melodious voice he charmed the Great Master Sri physical power. We obtain it from the real spiritual Ramakrishna who himself had a refined musical reservoir hidden within us. Vedanta calls this sense. The author, who has many books to his storehouse of power the Atman or Self.’ ‘The credit, narrates how Naren began to learn music greatest force is derived from the power of thought. from his 16th year and developed expertise in The finer the element, the more powerful it is. The various systems of music, vocal and instrumental, silent power of thought influences people even at including Western tradition. As in other fields, a distance, because mind is one as well as many.’ Swamiji excelled as a musician and musicologist.
The V edanta K esari ~ 199 ~ MAY 2015 42
The author further brings out several interesting The editors have not tried to categorize the and informative events connected with Swamiji’s articles and have published them as independent involvement in music. studies. This has given the authors a lot of flexibility The brief Appendix has some of Rabindranath in their presentation, instead of trying to confine Tagore’s songs translated into English. their attention only to certain aspects. Swamiji’s talents in music as revealed in this The contributors come from various different small book are fascinating and should be widely backgrounds. Most of them are laymen, but there read. Books such as this focusing on specific are a few articles from monks also. Most or almost aspects of Swamiji’s multifaceted personality are all of the lay persons contributing are from the to be welcomed. ‘Music is the highest form of art academic background. They have brought to and . . . highest form of worship’ says author in bear upon their writings the precision they are conclusion. Parents and teachers will do well to accustomed to while writing technical papers and identify and encourage children who have hidden articles. It is difficult to single out any of them for talents in fine arts. Arts like social sciences must be more detailed analysis, since almost all of them are accorded adequate recognition to the same level as of uniformly high standard. other academic disciplines. Their presence in society This book is one of several offerings of will pave the way for happiness, peace and love the Ramakrishna Mission Institute of Culture replacing violence. to commemorate the 150th birthday of Swami ______P. SS.. SUNDARAM, MUMBAI. Vivekananda and is sure to act as a catalyst in spreading Swamiji’s message among the youth UNDERSTANDINGNDERST of India. An added attraction of the book is the large number of photographs relating to Swami VIVEKANANDAIVEKAN Vivekananda. Readers should be grateful to the PublishedPublishe by Ramakrishna Institute for this contribution to the scriptural Mission Institute of Culture liliteratureterature ofof modernmodern IIndia.ndia. KKolkataolkata – 700029. 2012.2012. ______NVNVCC SWSWAMY, BANGALORE Hardback,Hardbac Pp 798. Rs.400s.400
TheTh book underunder WALKINGALKING THE WALK—A reviewreview isi a publicationion ofof KARMA YOGAO MANUAL a collectioncollect of articlesles onon SwamiSwami Vivekananda.V By SwaSwamim Tyagananda TheThe title of this antho-antho- PublishedPublishe by Sri Rama- logylogyg is quiteq intriguing.guing. kkrishnarishna Math Chennai- ‘Understanding‘Understandid ng Vivekananda’Viv is not 600004,600004, 2013 Paperback an easyeasy subjectsubject to tackle. HeHe was such a multi-multi- pp129.Rspp129.Rs 55 facetedfacetted personalitypersr onality that howhoweverev much youou try TheThe author of this tot knowknow himhim more aspects ofof hish personalityity are small bbookoo was the former revealed. The task appears to be endless. To every editor of Vedanta Kesari, writer on Swami Vivekananda he appears to be and mustmu be familiar different, revealing only those aspects in whichich the toto many ofo its readers. author is interested. This appears obvious toto one Currently,Currenntly, hehe isi Head of thet Ramakrishna who merely peruses the contents of this anthology.ology. VedantaVVedanta Society,Society, Boston,Boston, USA, and is also the Hindu Most of the articles in this book are fresh ChaplainChaplain at HarvardHarvaard University aandn Massachusetts contributions, except for four which have beenb Institute of Technology. This is apparently his culled out of the past issues of the Bulletin of the first book, and is all about Karma Yoga. It is based Ramakrishna Mission Institute of Culture. The focal essentially on the set of lectures given by Swami point is a study of the ideas of Swami Vivekananda Vivekananda in the United States, which has been as expressed by him through his speeches and published under the title ‘Karma Yoga’. writings. The authors of the articles have attempted The book has five chapters: Yoga, Karma, to present an in-depth study of these ideas. Detachment, Practice and Freedom. The first
The V edanta K esari ~ 200 ~ MAY 2015 43 chapter introduces the concept of Yoga toto the ADIDI SHANKARAHAN —FINITE TO reader. The author also discusses the classificationication INFINITENFINITE of Yoga into four divisions: Karma, Bhakti,i, Raja By PrPremaem Nandakumar and Jnana. He also briefly mentions how thesese fofourur Yogas are different aspects of the same discipline.pline. PublishedPublishe by Chinmaya The second chapter introduces the topicopic ofof IInternationalnternati Foundation, the book, viz., Karma Yoga. The key concept ofof this AAdidi SaSankaran Nilayam, Yoga is the ‘Rebirth Hypothesis’. Without this,this, it AAdid i SSankaraa Marg, is difficult to realize the relevance of Karmaa Yoga Veliyanad-682V e l i y a n 313, in human life. The hypothesis also explains many ErnakulamErnakula Dt., Kerala. inexplicable phenomena of human existence.nce. It 2013, hahardback, pp.250. gives a rational foundation to our actions. In the Rs.300.Rs.300. absence of it, life becomes a random phenomenon.menon. God-incarnate,God-inc the world- But, once it is accepted, one can take one’s lifefe into teacher,teacherr,, tthehhe greatestgreaatest revivalistreviv of the Vedic one’s own hands, as the author puts it. Dharma,Dharmam , an iiconicconic ppepersonalityrsonality in the world of The third chapter on Detachment relatesates to spiritualspirittual anandd phphilosophicilosopphih c thouthought,ght the indefatigable one more central aspect of Karma Yoga. Perhaps the barrier breaker and unifier, the mighty visionary deadliest enemy of a spiritual aspirant is Desire. It is and organizer, and the saviour of Hindu culture the force that drives human beings to get entangled and spirituality for all times—these are some of in actions, and more importantly to the results of the epithets commonly used to describe the super- actions. Once the human being is caught in the human phenomenon known as Adi Shankara. But clutches of Desire, he becomes its slave, and a victim for this Divine advent, the face of India would have of the cycle of birth and birth. Only those who have been different today. The incredible enormity of mastered the art of performing actions, without Shankara’s feats is simply mind-boggling from developing a sense of attachment to the result, can human standards. The book, Adi Shankara—Finite to avoid the pitfalls of human existence. the Infinite is a commendable effort by the author to Then comes the chapter entitled ‘Practice’. sculpt the image of one who lived for just thirty-two The question most often asked is: ‘Where does years on the mortal plane, but measured the Infinity one begin?’ According to the author of this book, through his life, deeds, and works. an aspirant should ask himself the question: ‘Am The author of this book has deftly avoided I eligible to practice Karma Yoga?’ Anyone who getting into the waters of controversy regarding has the interest to lead a spiritual life, who has the dates and times found in the other biographies. determination to pursue the path, come what may, She has based her work on Madhava Vidyaranya’s and has the faith that this path will lead him to the Shankara Digvijaya and has presented to us a goal, is an eligible candidate. The very first step is fascinatingly cogent story of this great phenomenon. to harmonize one’s actions, thoughts and speech. It is an authentic account of Shankara’s life and The rest follows as a consequence. The author also works and will be counted among the finest gives a daily schedule for the practice. Finally, he monographs on the subject. describes the end result, a total sense of Freedom. The author does not just drily narrate the This book is, in a sense, a condensation of course of events; she richly stuffs the events with the famous set of lectures of Swami Vivekananda concepts and ideas that keep evoking the reader’s delivered in New York and London in the winter choicest feelings. The Upanishads, the Brahma of 1895-96. There are profuse quotations from these Sutras, Bhagavad Gita, Shankara’s mesmerizing lectures at the end of this book, supporting the compositions, his treatises, his stotras, the gods and statements of the author in the main text. The book goddesses of the Vedic pantheon, quotes of other will surely motivate the readers to read the original saints and thinkers all intersperse the description lectures of Swamiji, and thus lead them on to the of events. The narration captivates. The image of ultimate source, the Bhagavad Gita. It is a book for the Avatara, Adi Shankara, begins to emerge from which one should be grateful to the author. its pages, and it possesses. By the time we reach ______NVC SWAMY, BANGALORE the last page, we are bathed in a stream of supreme
The V edanta K esari ~ 201 ~ MAY 2015 44 holiness and bliss. We are left with the feeling of woman to where he or she belongs. This book is having witnessed a divine drama—unbelievable, simply a gem of a work. yet true. The lay reader will be wonderstruck, the ______SWAMSWAMI SHUDDHIDANANDA, historian’s curiosity will be intensified, and the ADVAITAADVAITA ASHRAMA, KOLKATA spiritual aspirant’s sensitive mind will be catapultedlted from the finite to the realm of the Infinite. CLIMATELIMATE CHANGE & The book is published by Chinmayaaya SUSTAINABILITYUSTAINA ISSUES International Foundation. It has a benedictorytory note of the Revered Swami Tejomayananda of the By M.S Nanjundiah Chinmaya Mission. There are sixteen chaptersters PublishedPublish by Southern in the book. Out of these some are fully devotedoted EEconomist,conom No.9, 1st Main, to discussing Shankara’s immortal writings andand JJamiaamia MasjidM Complex,1st compositions. People in general know Shankarakara Floor,Floor, 10 & 11 Palace only as a Jnani par excellence. They miss the otherther Guttahalli,Guttaha Bangalore-560 facet of his personality—the facet of being alsoso a 00003.03. 2013,2 paperback, Bhakta par excellence. This is where the authorthoor pp.480+xx,pp.480+ Rs.350. has achieved great success. She has amazinglynglg y NNanjundiah’san book is succeeded in presenting Shankara in all hishis a grim rremindereminder to every citizen completeness. In him all the levels of life andand thtthee woworldrld ovoover.ere . In his FForeword, Swami existence get properly placed and reconciled—the—the Prabhananda,PrP abbhananda, Vice President of Ramakrishna Math formless and the forms, the nirguna and the sagunauna, andand Mission, warns about the disaster as a result the appearing world and the Supreme Reality, of unchecked global warming with emissions of Karma-Bhakti and Jnana, the highest Vedantic greenhouse gases. Nations are aware of the threat enquiry and temples and rituals, and the highest but actions are inadequate for various reasons. inaction and action. He clearly demarcates all the Swami Vivekananda in his unbounded wisdom had levels of life and experience, and yet he stands as the provided ideas for sustained growth. greatest leveller from the highest standpoint. The author points out that warnings have There are copious notes and references and been sounded loud by high powered commissions also a rich bibliography, which reflect the erudition of UN agencies and supported by studies such of the author. There is a good index and also two as the unpiloted ‘Global Hawk’. Climate changes maps showing the places visited by Shankara and natural disasters are frequent phenomena during his spiritual conquests (digvijayas). The contributed by clandestine deforestation and other narration is lucid and simple. The author, Dr. reckless actions. He has explained every aspect that Prema Nandakumar, is an eminent scholar of the impinge on growth, both macro and micro levels, Vedas, Sanskrit language, and Tamil epics. She has including design of buildings to conserve energy, rendered a great service to humanity by writing this automobile emission, power intensive industries, book. R. Balasubramanian has commendably edited fossil fuel, renewable energy, Fukushima nuclear the work. We are thankful to both of them. The book disaster and many others such as surface transport, will be treasured by all the followers of Sanatana aviation and marine transportation. Dharma and spiritual thought. The book provides details of the lopsided In the eighth century AD, Shankara emerged economic development not only within a country and shone like the dazzle of the mid-day sun, but globally. Very useful suggestions, for example, dispelling the last trace of gloom that had come in tackling congestion issues in urban areas through over the Indian sub-continent. His life was packed ‘Intelligent Transport Systems (ITS)’ are offered with intense action and super-human achievements quoting studies conducted. Fiscal measures such which staggers the modern minds. It is left for the as the ‘Carbon Tax’ have also been operational. readers to explore this phenomenon. Undoubtedly, Growing urban poverty is alarming. According as the author says, Shankara is an unparalleled to the 2011 annual report of ‘Global Footprint Spiritual Fire. His life and works burns all falsity Network’ . . . ‘takes the Earth one year and six and delusion to ashes and takes every man and months to regenerate what we use in a year’.
The V edanta K esari ~ 202 ~ MAY 2015 45
In short an ethical and holistic approach must relevance too, as they brought down caste-barriers govern development activities particularly by large and had a place of equality even for the Dalit transnational corporations (MNCs). population. A very important fall-out of this age To achieve this we need visionaries to was the reopening of woman’s space that had been manage the economy internationally. ‘Inter- lost to her since the Puranic times. connectedness of the world’ makes it imperative Alka Tyagi, the author of this work, has for nations to act together. The wisdom of Swami given a dependable study of the lives of Andal (8th Vivekananda quoted extensively should be century) and Akka Mahadevi (12th century). There the foundation to work on. Swamiji’s Vedanta are many points of comparison as also contrast. Both visualizes an ‘integrated view of life’ covering were hymnologists using their respective languages physical, intellectual, moral and spiritual. as waves of sweetness. Andal was unmarried and We must recognize the harmony of religion merged in the Lord at a very young age, leaving and science. In brief, one can enjoy life with due behind 173 verses which include some of the concern for others’ needs. finest flights of bridal mysticism. Akka Mahadevi If there is concerted action based on this was married but went her way as her husband, universal Truth, future generations can look who was a Jain, could not tolerate her devotion forward to a safe Earth. Nanjundiah’s book for the Veerasaiva Saranas. Such was her total provokes serious thoughts and should be included renunciation that she used her long tresses alone in the curriculum of universities. to cover herself and nought else. Dr. Tyagi brings ______P. SS. SUNDARAM, MUMBAI wide reading, discussions with eminent scholars, multi-disciplinary approach to the hymns as they are being perceived now and her own obvious love ANDALNDAL ANDA AKKA for the subject which make this work a valuable as MAHADEVIAHADE well as appealing document. By AlkaAlka Tyagi Andal transforms the received tradition of PublishedPubli s by D.K. man-woman relationship in ancient Tamil Aham PrintwoPrintworld (P) Ltd. Vedasri, poetry completely. The line drawings, as it were, F-395,F-395, Sudarshan Park are retained: passionate anxiety to meet the lover, (Metro(Metro Station: Ramesh the joy of union and the pain of separation are Nagar),Nagar), NNew Delhi-110 015- some of the components. But the human colours 11.11. 2014,2014 Hardback, pp.278, are gone. Now the aim is union with the Divine. Rs.650.Rs.650. Dr. Tyagi rightly points out that Andal’s usage of An attempt to bring Krishna myths come from the Harivamsha and outouut thethe intersemioticinter transfor- Vishnupurana and not from the Bhagavata which mationsmations inn thetheh poetrypoetry of two medieval was written later. For her the myths became an womenwomen saintssaints ofof South India,India, Andal and Akka experienced reality thanks to the atmosphere MahadeviMahadevi takestakes up Bhakti poetrypoe in general and around her: a devotion-drenched milieu, a father SrivaishnavismSrivaishnavism andand VeerashaivismVeerashaiv in particular. who was famed for his hymnology and the famous To put it simply, intersemiotic transformation temple to Vatapatrasayi. So there is a natural means transforming one set of signs into another. transition from the human to the divine. Today her These two poetesses—Andal and Akka Mahadevi— icons are worshipped in Vishnu temples and her received a heritage of devotional hymnology that marriage with the Lord (Andal Tiru-k-kalyanam) broke new pathways from the Vedic tradition is a community experience of light and delight without going against it. observed by the devotees. The Bhakti tradition emerged with the Coming two centuries later, Akka Mahadevi’s Tamil hymnologists (3-9 century AD). The Alvars passion for the Divine is equally vibrant. But we hailed Vishnu as the Supreme and the Nayanmars realize how much more difficult it is for a woman paid allegiance to Shiva. In this devotional pool now to defy the received tradition. An important blossomed two great traditions: Srivaishnavism and component of Veerashaivism is the Jangama, the Veerashaivism. Both of them have a sociological sky-clad ascetic. Can a woman go around as a
The V edanta K esari ~ 203 ~ MAY 2015 46
Jangama? Dr. Tyagi writes that Mahadevi’s fight attempts to explain the mystery behind human had three levels. She had to free herself from the experiences. The lessons learnt are plenty, many man-husband, from ‘men in the outside world of which will be familiar to those who have read who seemed ready to devour her like wolves’ and or attended ethical/moral or spiritual discourses. from saints like Allama Prabhu to whom she had The utterances of many thinkers, mostly Western, to prove her virginity. Her life is touched by a note have been cited in this context. The ills of the society of terror at times. Her feminism, however, is not identified here are also not new, but narrated against the species called man. Why condemn the in a different style. A few chosen at random are whole basket just because a few fruits are rotten? mentioned below. Akka’s ecstatic praise of Veerashaiva saints like Time constraint is a common excuse for many Basavanna and Siddaramayya puts everything in as time becomes our master, instead of being a proper place. servant. Mind power and its influence on body are It is Akka’s transformation of Tantra into phenomenal; it can even prepare a person to fall Bhakti yoga that marks her out as a special aspirant- sick or recover. achiever of medieval India. Generally, we tend to These days, food, exercises, etc., have think of the medieval Veerashaiva hymnologists as artificial flavour; busy executives find no time for having written only Vachanas (devotional hymns). a constitutional walk but go to a gym. Karma is But there were a few who could conceptualise the casually cited as excuses. None talks of karma while sources of Bhakti too. Akka Mahadevi seems to enjoying comforts but remembers it during hard have recognized the transformative possibilities times. Avoid making comparisons of comfort levels of Tantric discipline and recorded the same in her with relatives or neighbours. Yoganga Trividhi, using what may be termed as a Religious and spiritual lessons of most faiths twilight language. Dr. Tyagi studies this esoteric have been briefly mentioned as also on Yoga and work with perspicacity and brings out its Tantric meditation. content of a disciplined progression in spiritual life The concluding chapter titled ‘Magical as also the Kundalini Yoga, and the total elevation Pathways’ sounds exotic and evokes curiosity. of the guru ideal. Akka Mahadevi effectively However, the topics remind us about Swamiji’s juxtaposes the six chakras of Kundalini with the exhortation to manifest the divinity within each Shatsthala scheme in Veerashaiva philosophy. one and to stand on one’s own legs. Further, each It is enriching to read the book. Ultimately one creates his or her own destiny. As the author Andal or Akka Mahadevi, their goal is the same: quotes, we find people claiming to know ‘. . . how Kainkarya (servitude) to the Supreme. They present other people should lead their lives, but none about two types of spiritual anabasis undertaken in the his or her own’. The ‘pathways’ include ‘positive, Bhakti mode. There may have been slight variations productive and creative imaginations’, cultivating in the paths of these two luminous aspirants, but positive dreams, beliefs including the placebo effect they were definitely led to the beatitude of coming of medical care. Faith, prayers, meditation and the face to face with the Lord. noble traits of humility, gratitude, compassion, ______PREMA NANDAKUMAR, TRICHY love and service are components of the ‘magical pathways’. LIFEIFE Many affluent parents are frustrated, unable to lead a life of contentment. They are unable to By S.P. Chockalingam reconcile with the fact that children have their own PublishedPublishe by Power Publi- minds, and find it hard to bring them up. They shers,shers, SSwabhumiw Residency, need specialist guidance in the form of ‘New age P-12 MMotijheel Avenue, parenting’. As stated earlier a wide assortment of BlockBlock - 2, 1st Floor, Kolkata books is in the market from well-known publishers 700700 074.07 2013, pp.157, that provide guidance. However, it is good to have hardback,hardbac Rs.250. a wider choice and Chockalingam’s contribution LifeLif is about the pur- should be welcomed as a valuable addition. poseposes of lifel on earth and it ______P. S. SUNDARAM, MUMBAI.
TheTThe V edantaedan K esari ~ 204 ~ MAY 2015 The V edanta K esari 47 MAY 2015
Spirituality Today The Centenary Issue of The Vedanta Kesari December 2014 Copies Available The Vedanta Kesari completed its century in 1914-2014. One of India’s oldest religious monthlies in English with an uninterrupted circulation for 100 years, it celebrated its centenary by bringing out a Centenary Issue in December 2014. • With Spirituality Today as its theme, the Centenary Issue has over three dozen articles by learned monks and scholars on what spirituality is, present trends in spiritual practices in India and abroad, essentials of spirituality and so on. • ‘Hear, Ye Children of Immortal Bliss’—a special presentation of 16 colour pages with inspiring quotes on spirituality by the Holy Trio and others. Pages 300. Now available for 30 rupees per copy. Postage rupees 11 per copy. For more details, please write to: Sri Ramakrishna Math, Mylapore, Chennai - 600 014. Email: [email protected]
From Delusion to Reality BhajaBh Govindam of Sri Shankaracharya by Swami Gurudasananda
OneO of the most widely known Sanskrit compositions by AAdid Shankaracharya, Bhaja Govindam (also called Moha Mudgara)Mudga extols the highest and noblest truths of Vedanta in exquisiteexquis poetry. This book is a lucid explanation of these verses fullfull ooff dispassion, holiness, devotion and highest knowledge. TextT in Devanagari and English transliteration and meaning withwith detailedd elucidation.
Hardbound,HHardbound,d PagesPagges x +86,+86 Price: Rs.45/- + Postage: Rs.25/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected] The V edanta K esari 48 MAY 2015
Swami Yatiswarananda As We Knew Him Reminiscences of Monastic and Lay Devotees Compiled and edited by the monks and devotees of the Ramakrishna order (A set of two volumes) Swami Yatiswarananda (1889-1966) was an eminent disciple of Swami Brahmananda Maharaj, the spiritual son of Sri Ramakrishna and the first President of the Ramakrishna Order. Swami Yatiswarananda lived with many direct disciples of Sri Ramakrishna and was the President of Mumbai and Chennai Centres of Ramakrishna Math before leaving for Europe in 1933. At the request of earnest devotees in Germany, he was sent to Germany, Switzerland, Holland, and later America. He returned to India in 1950 and was the President of Ramakrishna Math, Bangalore, from 1951 to 1966. He was one of the Vice Presidents of the Ramakrishna Order. His well-known books, Adventures in Religious Life, and Meditation and Spiritual Life, are classics in holistic approach to spirituality, harmonizing the Four Yogas of Jnana, Karma, Bhakti and Dhyana. Containing more than 100 articles by senior monks, nuns and devotees of the Ramakrishna Order, the new book has a detailed biography of Swami Yatiswarananda, select letters, precepts and several pictures. An audio CD containing 16 recordings of his lectures and chanting are a part of the book. Book Size : ‘Royal’, Hardbound Price: Rupees 200/- per set (total pages 1550) Postage: Rupees 100 per set (registered parcel) No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600004 Email: [email protected] The V edanta K esari 49 MAY 2015 The V edanta K esari 50 MAY 2015
3XVXcXbTS0aRWXeTb^UcWTETSP]cP:TbPaX New Release ( #c^! # DVD containing the archives of 101 years of the VVedanta Kesari The Vedanta Kesari has been effectively ddisseminating Indian Ethos and Values, with uuninterrupted publication for 101 years. This entire ccollection of archival articles (1914-2014) by scholars aand thinkers, savants and admirers, monks and ppractitioners of Vedanta is now available in one DVD. WWith search facility indexed author-wise, title-wise, yyear-wise and by keywords, plus other features, this vveritable encyclopedia of Vedanta is now available to yyou at the click of a button! PPrice: Rs.300/-Packing and Posting charges: Rs.60/- (within India) For ordering your copy, draw your DD in favour of Sri Ramakrishna Math, Chennai and send to: The Manager, Sri Ramakrishna Math, Mylapore, Chennai – 600004. You can also order Online. Email : [email protected] Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004
New Release Manifesting Inherent Perfection Education for Complete Self-improvement ThisT book attempts to discuss the ‘inside’ of education which is man-making. A collection of 50 writings on various aaspectsspect of education ‘in its widest sense’, this book presents tthehe InIndiand worldview of divinity of man and unity of existence. CCompiledomp from the archives of The Vedanta Kesari, these writinwritingsg deal with various aspects of education, including the kkeyey idideas of Yoga and Vedanta which are of great value to all eeducationistsducat and students. ‘As long as I live, so long do I learn,’ ssaidaid SSrir Ramakrishna. This handy volume on education draws oourur atattentiont to this fact through articles, stories and personal aaccountsccoun of monks, teachers, students, scholars and commoners.
Hardbound,Hardbound, PagesPages 586,586 Price: Rs.250/- Postage: Rs.75/-for single copy. NoNo request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected] The V edanta K esari 51 MAY 2015 The V edanta K esari 52 MAY 2015 The V edanta K esari 53 MAY 2015
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TheThT h e V edantaede d ana t a K esariesarr i ~ 555 5 ~ MAYMAAAYY 201520 155 Vol.102-5 The Vedanta Kesari (English Monthly) May 2015. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 15-17. LICENSED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2015-2017. Date of Publication: 24th of every month
Teach yourselves, teach everyone his/her real nature, call upon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come, when this sleeping soul is roused to self-con- scious activity. —Swami Vivekananda
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