Spiritual Conversations with Swami Shankarananda Swami Tejasananda English Translation by Swami Satyapriyananda (Continued from the Previous Issue)

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2 THE ROAD TO WISDOM Swami Vivekananda on Significance of Symbols—III

n the heart of all these ritualisms, there Istands one idea prominent above all the rest—the worship of a name. Those of you who have studied the older forms of Christianity, those of you who have studied the other religions of the world, perhaps have marked that there is this idea with them all, the worship of a name. A name is said to be very sacred. In the Bible we read that the holy name of God was considered sacred beyond compare, holy consciously or unconsciously, man found beyond everything. It was the holiest of all the glory of names. names, and it was thought that this very Again, we find that in many different Word was God. This is quite true. What is religions, holy personages have been this universe but name and form? Can you worshipped. They worship Krishna, they think without words? Word and thought worship Buddha, they worship Jesus, and so are inseparable. Try if anyone of you can forth. Then, there is the worship of saints; separate them. Whenever you think, you hundreds of them have been worshipped all are doing so through word forms. The one over the world, and why not? The vibration brings the other; thought brings the word, of light is everywhere. The owl sees it in the and the word brings the thought. Thus the dark. That shows it is there, though man whole universe is, as it were, the external cannot see it. To man, that vibration is only symbol of God, and behind that stands visible in the lamp, in the sun, in the moon, His grand name. Each particular body is etc. God is omnipresent, He is manifesting a form, and behind that particular body Himself in every being; but for men, He is is its name. As soon as you think of our only visible, recognisable, in man. When friend So-and-so, there comes the idea of His light, His presence, His spirit, shines his body, and as soon as you think of your through the human face, then and then friend’s body, you get the idea of his name. alone, can man understand Him. Thus, man This is in the constitution of man. That is has been worshipping God through men all to say, psychologically, in the mind-stuff of the time, and must do so as long as he is a man, there cannot come the idea of name man. He may cry against it, struggle against without the idea of form, and there cannot it, but as soon as he attempts to realise God, come the idea of form without the idea of he will find the constitutional necessity of name. They are inseparable; they are the thinking of God as a man. external and the internal sides of the same wave. As such, names have been exalted rom The Complete Works of Swami Vivekananda, and worshipped all over the world— F(Kolkata: Advaita Ashrama, 2016), 2.41-2. Vol. 125, No. 9 RABUDDHA 3 September 2020 P HARATA B or AWAKENED INDIA A monthly journal of the Ramakrishna Order Managing Editor started by Swami Vivekananda in 1896 Swami Shuddhidananda Editor Swami Vireshananda Contents Associate Editor and Design Swami Shantachittananda Traditional Wisdom 631 This Month 632 Production Editor Swami Chidekananda Editorial: Advaita Bhakti—Is It Possible? 633 Cover Design Spiritual Talks 638 Subhabrata Chandra Notes and Comments: Imagining the World 640 Internet Edition Coordination after ovidC Swami Jnanishananda Sri Ramakrishna’s Dynamism 641 Circulation Swami Gambhirananda Indrajit Sinha ‘My Place is in the Himalayas’— 644 Tapas Jana Conservation Project at Mayavati Editorial Office Kiran Kalamdani Prabuddha Bharata Introduction to Tattvānusandhānam, 651 Advaita Ashrama PO Mayavati, Via Lohaghat an Advaitic Text Dt Champawat · 262 524 Dr Sita Sundar Ram Uttarakhand, India ‘भवत्啃 ते गानमेकं गीयतेऽद्य मयाु गरो’ 658 Tel: 91 · 96909 98179 ‘A Song I Sing to Thee!’ (Whatsapp call only) [email protected] Dr K V Vasudevan Reminiscences and Reflections: 663 Printed and Published by Memoirs of Swami Vireshwarananda Swami Vedavratananda Swami Sukhatmananda Publication Office Swami Vivekananda and Louisville 664 Advaita Ashrama 5 Dehi Entally Road Meera Alagaraja Kolkata · 700 014 Prabuddha Bharata—125 Years Ago 669 West Bengal, India Traditional Tales: Savitri-Satyavan 670 Tel: 91 · 33 · 2289 0898 / 2286 6450 [email protected] Reviews 673

Internet Edition Manana 676 www.advaitaashrama.org Reports 677

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September 2020 Prayer to Agni Vol. 125, No. 9

उप 配픾嵍 ꅇ दिव े दिव ेे दोषावस्तर्य鴿鴿 ा वयम ।्् नमो भरन्त एमसि ॥ स नः पितवे सनवूू ऽ嵍ेे ꅇꅇ सपूू ायनो भव । सच픾 नः सस्तय ेे ॥ यो वि�픾भि विपश्यत भवनुु ा स ंं च पश्यत । स नः पषूू ाविता भवतुु ॥्् अ嵍 ꅇ व्रतपत े व्रत ं चरि�याम तच्छकेेय ंं तꅍ मम राध्यताम ।्् इदमहमनतृृ ात्सत्यमपुु मिैै ॥

Upa tvāgne dive dive doṣāvastardhiyā vayam, namo bharanta emasi. Sa nah piteva sūnave’gne sūpāyano bhava, sacasvā nah svastaye. Yo viśvābhi vipaśyati bhuvanā sam ca paśyati, sa nah pūṣāvitā bhuvat. Agne vratapate vratam cariṣyāmi tacchakeyam tanme rādhyatām, idamaham-anṛtāt-satyamupaimi.

To Thee, O dispeller of gloom, we offer salutations with our mind, and approach Thee daily, by day and by night. Be of easy approach to us, even as a father to his son. Do Thou, O self-effulgent Lord, abide with us and bring blessings to us. The Lord who watches over the universe and fully understands the truth behind all things, may He protect us all. O Thou glorious Lord, O protector of vows, I am determined to master my lower self. Vouchsafe unto me the required strength and make my effort fruitful. Through Thy grace, leaving untruth, may I realise Truth. (Ṛg Veda, 1.1.7, 9; 3.62.9; Śukla Yajur Veda Saṁhitā, 1.5) [Agni, fire-god, is second only to Indra in the Vedic mythology of ancient India. He is equally the fire of the sun, of lightning, and of both the domestic and the sacrificial hearth. As the divine personification of the fire of sacrifice, he is the mouth of the gods, the carrier of the oblation, and the messenger between the human and the divine orders. (https://www.britannica.com/topic/Agni)]

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—No bleed here— 12 THIS MONTH

Knowledge and devotion have a common goal The great tradition of Advaita is fostered by of union with God. There is an element of ‘dear- successive teachers who brought out great liter- ness’ in knowledge and ‘identification’ as well ary works of merit in the Sanskrit language to as ‘understanding’ in devotion. In the ultimate elucidate the nuances of Advaita to a large sec- state, they both fuse into the transcendental tion of spiritual seekers. Tattvānusandhānam experience of Advaita Bhakti. This interesting of Mahadevananda Saraswati, an all-renounc- spiritual truth has been analysed in the editorial ing Advaita monk, is one such book, which ex- Advaita Bhakti—Is It Possible? plains the traditional concepts of Advaita in an … … … amicable manner. Dr Sita Sundar Ram, Secre- Sri Ramakrishna was immersed in the con- tary, the Kuppuswami Sastri Research Insti- sciousness of God throughout his life. At the tute, Chennai, gives a detailed account of the same time, he was a dynamic man. This is evi- themes discussed in this work in her scholarly dent from his activism in his lifetime. This unique article, Introduction to Tattvānusandhānam, and subtle characteristic of Sri Ramakrishna is ef- an Advaitic text. fectively brought out by Revered Swami Gambhi- … … … ranandaji Maharaj, the eleventh President of the Swami Vivekananda was a great poet and his Ramakrishna Order, in his article Sri Ramak- poems reflect his wonderful human sentiments rishna’s Dynamism. It is an edited version of his as well as mystical experiences. Also, his love for talk in Belur Math on the occasion of Valedictory Sanskrit is well-known as he himself composed Function of the Training Centre on 07.03.1979. several hymns in that sacred language. How … … … happy he might have been to see some of his The monastery at Mayavati, thehome of Pra- poetic lines translated into beautiful verses in buddha Bharata, was dear to Swami Viveka- chaste Sanskrit! Dr K V Vasudevan, Retd Profes- nanda. The historic building, he stayed in 1901 sor of Sree Krishna college, Guruvayoor, has suc- has become the place of pilgrimage for thousands cessfully brought out the sublimity in Swamiji’s of his admirers around the world. The conserva- poems in his refreshing Sanskrit verses under the tion and renovation of this historic building were title ‘A Song I Sing to Thee!’ taken in right earnest by Ramakrishna Math and … … … Mission resulting in the restoration of the build- Swami Vivekananda influenced some of ing to its original glory. The interesting story of the exceptional ladies who made a mark in the this historic project is narrated in ‘My Place is fields of their interest. Spiritually and intellec- In the Himalayas’—Conservation Project at tually, Swamiji influenced the lives of two well- Mayavati by Kiran Kalamdani, one of the part- known ladies of Louisville, Enid Yandell and ners, Kimaya Architects, Pune. He is a profes- Ellen Semple. Meera Alagaraja gives a wonderful sional urban designer, conservationist, and an sketch of these two ladies and the Vedanta work interior designer, who has successfully supervised in Louisville in a well-written article Swami the conservation work at Mayavati ashrama. Vivekananda and Louisville.

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EDITORIAL Advaita Bhakti—Is It Possible?

n India, we find two streams of spiritual consciousness; and ānanda, pure bliss. In the sub- traditions: one emphasising jñāna, know- jective experience of our identity with the Ātman, Iledge of one’s eternal Self, which is the im- the ideas of the knower, the known, and knowledge manent reality; and the other, which stresses merge into a common awareness or consciousness. bhakti, the loving devotion to a personal God. Hence the Upaniṣads declare: ‘Vijñānam brahma; Each tradition claims that its path is the only Brahman is consciousness itself.’1 royal path to liberation. There are two connotations of bhakti in the But the contrast between jñāna and bhakti Advaita Vedānta. The adoration of the Lord is found only in their lower planes. The culmin- of the universe is essential to attain purity of ation of both these paths is the state of oneness mind, which makes one eligible to reach the with the Divine. No amount of logical analysis at the intellectual level can resolve the differences. The mystical experiences of an aspirant The mystical experiences of an aspirant alone can alone can reveal the intrinsic identity of reveal the intrinsic identity of jñāna and bhakti. jñāna and bhakti.

Jñāna and Bhakti in Advaita Vedānta highest goal. It is upheld in an age-old saying: Advaita speaks of direct knowledge and indi- ‘Īśvarānugrahādeva pumsām Advaita-vāsanā; rect knowledge. Indirect knowledge is the means one can get the tendency for practising Advaita to direct knowledge. Direct knowledge is sub- or non-duality only through the grace of Īśvara, jective and immediate, whereas indirect know- the supreme Lord of the universe.’2 The devo- ledge is gained through the combination of the tion that is practised with faith for self-puri- senses, mind, and intellect. The Upaniṣads say fication is termed preparatory bhakti. But as that the knowledge of the ultimate Reality is that bhakti becomes pure and mature, we begin subjective and is experienced beyond the realm to feel our oneness with the eternal Reality. of the senses. However, we first require indi- Acharya Shankara says in his Vivekacūḍāmaṇi: rect knowledge in order to realise the subjective ‘Svasvarūpānusandhānam bhaktirityabhidhīyate; intuitive knowledge. bhakti is the state of absorption in one’s own real The intellectual knowledge gained through nature as Ātman or Brahman.’3 This can be con- śravaṇa, hearing; manana, contemplation on sidered as the highest state of bhakti. the truths of the Upaniṣads; and nididhyāsana, profound meditation is merely an indirect know- Jñāna and Bhakti in Bhakti Schools ledge. This knowledge removes the cloud of ig- of Vedānta norance called avidyā that has veiled the Reality, The Bhakti Schools of Vedānta uphold the which is sat, pure being or existence; chit, pure importance of loving devotion to the Lord

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as the primary requisite to attain liberation. Harmony in the Bhagavadgītā They say thatvaidhi bhakti or the preparatory The Gītā says that jñāni, the man of knowledge, bhakti leads to the knowledge of the glory of is the foremost among the devotees. Sri Krishna God, which is required for the attainment of also declares that jñāni is his own Self as there is parā bhakti or supreme Bhakti, which is but no difference between him and the jñāni. Inter- the union with the divine. It is to be noted estingly, Acharya Shankara in his commentary here that parā bhakti is the state of realisa- on the Gītā says that the bhakta, the devotee tion.4 The concept of jñāna in these schools whose characteristics are described in the twelfth is also different from that of Advaita Vedānta. chapter are those of a jñāni, since according to The knowledge of the greatness of God, who him, only a true jñāni can become a real bhakta. is immanent, all-powerful, benevolent, and The Gītā statement of Vāsudevah‘ sarvam iti; endowed with infinite auspicious qualities is Lord Vāsudeva is everything’6 is the meeting termed jñāna by the Bhakti schools. This know- point of the goals of both knowledge and devo- ledge gained through preparatory bhakti leads tion. The Gītā also says that it is the state where to spontaneous and supreme divine love called one becomes ātmatṛpta, fully satisfied in one’s parā bhakti, which is tantamount to realisation own Self and ‘ātmani eva ca santuṣṭah, one de- of or union with God. rives one’s happiness entirely from one’s identity with the Ātman’. The elements of satisfaction Harmony in the Upaniṣads and happiness are the common characteristics TheBrihadāraṇyaka Upaniṣad says that Ātman of both jñāna as well as bhakti. is the dearest entity in the world, because, Harmony in the Bhāgavata Purāṇa ‘Ātmanastu kāmāya sarvam priyam bhavati; everything becomes dear, for the sake of one’s The process of harmonising the ideals of jñāna own Self.’5 The idea of ‘dearness’ in jñāna is and bhakti reaches its pinnacle in the Srimad identical to the idea of ‘love’ in bhakti. True Bhāgavata, which is extolled as the Purāṇa love is the state of dearness, where one feels ratnam, jewel among the Purāṇas. Historically complete identity with one’s beloved. Jñāna in- Purāṇas are not standalone treatises. Swami deed is such an experience of the Ātman that Tapasyananda says: ‘What the Puranas in gen- is dearest to one. The same Upaniṣad says that eral, and the Bhagavata in particular, do is to in that state, one becomes ātmakāma, one who supplement the Vedic development with a highly finds fulfilment of all of his desires in one’s own personalistic conceptions of the Deity, suited for Self. This state is also the state ofātmarati , state purely devotional purposes without losing link of enjoying the bliss of Ātman, and ātmakrīda, with the Upanishads, and to elaborate the devo- the state of gaiety born out of one’s identity tional Sadhanas into a highly specialised system.’7 with Ātman. The Bhāgavata, according to the scholars, re- The Taittirīya Upaniṣad says that one be- solved the contradiction between Advaita and comes blissful on attaining rasa, the essence bhakti with the ideal of ‘jñāna bhakti’. It is similar of the whole existence. The idea of ‘rasa’, the to the idea of ‘intellectual love of God’ put for- cause of eternal joy is the same as that of ‘dear- ward by Spinoza, where the mind and the ego ness of Ātman’, enunciated in the Brihad- sink in the ‘He’, the Divine. The ultimate state āraṇyaka Upaniṣad. of such an experience is called ‘sāyūjya’, oneness

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with the divine. According to the Bhāgavata, a deep appreciation of divine excellences leads to śānta bhakti, the loving devotion devoid of any personal element, which ends in complete surrender. Total surrender leads to tattva-jñāna, the unitary consciousness which elevates one to sāyūjya, the state of universal love, where one feels the presence of Divine everywhere. Speak- ing of this type of devotion, the Bhāgavata says that the highest type of devotee is one who sees the glory of Bhagavān reflected in all beings, high or low, and also perceives all beings as dwelling in Him. Śānta bhakti is based on the sense of unity and understanding that ‘I am He’ in contrast to prema bhakti that leads to the feeling of ‘He is mine’.8 The Evolution of Bhakti in the Gopikas It is in the Gopikas, the cowherd ladies of Vrin- davan, that we find the gradual evolution of the sense of ‘He is mine’ into the sense of ‘I am He’. In the beginning, their love was a ‘passionate personal love’, which thereafter, evolved into an ‘intellectual love or impersonal love’ that ema- nated from the realisation that Sri Krishna is the universal principle abiding in all beings. The Bhāgavata records this wonderful spiritual jour- Sri Krishna at Bankebihari Temple, Vrindavan ney with all its nuances. At one stage, the Gopi- of their attachment to Me, they became oblivi- kas get separated from Sri Krishna and suffer ous of their individuality and the whole objective miserably due to their extreme attachment to world, just as the mind of a contemplative in him. Sri Krishna appears before them after a long Samadhi and the river merged in the ocean over- absence and instructs them to raise from their come all distinction created by name and form’ state of attachment and understand him to be (11.12.12). The Gopikas, on their own, express the basis of, and also the substance pervading their understanding thus: ‘O Friend, you are not all the worlds, both living and non-living. He merely the Gopika’s son, but the witness of the also says that it is in and through him, the su- inner essence of all embodied beings’ (10.31.4). preme and imperishable Being, that the individual beings and the objects of experience have Madhusudana Sarasvati— their entity and substance.9 an Advaita Devotee

IMAGE: HTTP://WWW.BRAJADHYATM.COM Sri Krishna himself states later about the The mystical experience of oneness of jñāna evolved state of mind of Gopikas: ‘By the strength and bhakti of the Gopikas was given a firm

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philosophical foundation by the great Advaita nara-sharīra-dhāraṇa; one who has taken the scholar Madhusudana Sarasvati. He opines that human body in order to dispense jñāna and a higher form of bhakti will blossom only after bhakti.’ These two spiritual ideals have lost the realisation of unitary consciousness. He says their distinctions and fused into a common that in the initial stages, bhakti is vṛtti-rūpa, entity in the personality of the Great Master. of the form of mental mode directed towards In this regard, Sri Ramakrishna has not carved God. In the ultimate state, bhakti is rasa-rūpa any new path, but has revealed in his life, the or bhagavat-rūpa, where the mental mode takes glorious path of God-realisation followed by the form of the essence of whole existence or the countless of seers. very form of the Lord of the universe. Sri Ramakrishna’s teachings fully reflect The concept ofrasa is equivalent to the con- what he realised in his life. They also validate cept of Brahman as enumerated in Taittirīya the age-old scriptural propositions. It is very Upaniṣad in the statement: ‘Raso vai sah; Brah- much true in the case of the invariable con- man is of the nature of rasa.’10 In its real form, comitance of jñāna and bhakti. First of all, according to Madhusudana, bhakti is the same he removes the misconception about the dif- as Bhagavan or God, since the whole mind takes ferent aspects of reality saying that the same His form. This is calledadvaita bhakti because Being whom the Vedantins call Brahman, is it is similar to the ultimate state of advaita, called Ātman by the yogis, and Bhagavān by where the mind fully takes akhandākāra vṛtti the bhaktas. He gives an illustration to prove the unitary form of Brahman. Madhusudana his point. A brāhmaṇa is called a ‘priest’ when beautifully expresses his sentiment towards he conducts worship, and a ‘cook’ when he is Lord Krishna as follows: ‘If the yogis, with their employed in the kitchen. minds which have been brought under control Since the same God assumes both imper- through the practice of meditation, see some sonal as well as personal forms of God, the such transcendental light that is without qual- state of realisation of both aspects should be ities and action, let them see! But, for filling the same. That is the state, a devotee as well as our eyes with astonishment, let there be forever a man of knowledge reach in the end. A jñāni that indescribable Blue (light) alone which runs calls it as the ultimate state of jñāna, while a about hither and thither on the sands of the bhakta calls this state as the perfect state of Kālindī ( Yamunā)!’11 bhakti. Sri Ramakrishna calls these states of ultimate union with the Divine as śuddha jñāna, Harmony in Sri Ramakrishna’s Teachings pure knowledge, and śuddha bhakti, pure de- Sri Ramakrishna’s life is an example of unpar- votion, which he says are one and the same. alleled spiritual brilliance manifested in the Sri Ramakrishna also says: ‘What is Jnana in human form. In the history of the world, he the highest sense? Says the Jnani, “O Lord, is the only savant, who harmonised appar- Thou alone dost act in all this universe. I am ently conflicting philosophical and mystical but the smallest of tools in Thy hands. Noth- ideas into a beautiful fabric of spiritual struc- ing is mine. Everything is Thine. Myself, my ture, which is universal in nature, yet appeal- family, my riches, my virtues—all are Thine”.’12 ing to every earnest seeker of truth. A song It is akin to the description in the Bhāgavata in his praise says: ‘Jñāna-bhakti-vitaraṇe, of śānta bhakti, which evolving into complete

636 PB September 2020 Advaita Bhakti—Is It Possible? 17 submission, culminates in the union with God the preparatory stage — one sees God outside, called sāyūjya. This illustration clearly shows and the other sees Him within (5.336). that the teachings of Sri Ramakrishna are in Here we see the very essence of the teach- perfect harmony with the ancient scriptures ings of Bhāgavata expressed in a simple and of Vedānta. direct manner. Swami Vivekananda on Jñāna Conclusion and Bhakti Now we are in a position to answer the ques- Swamiji echoes Sri Ramakrishna’s teachings in tion, ‘Is it possible to practice advaita bhakti?’ his conversations. When a questioner asked, The spirit of jñāna lies in thetrue love of one’s ‘Who is a true Jnani, and who is a true Bhakta?’, own divine nature and the core of bhakti is in he replies in strong terms: ‘The true Jnani is he the perfect understanding and identification with who has the deepest love within his heart and one’s object of love. So one can safely say that the at the same time is a practical seer of Advaita core of jñāna is bhakti and the essence of bhakti in his outward relations. And the true Bhakta is jñāna. Hence, the very question is redundant (lover) is he who, realising his own soul as iden- since, in its highest sense, jñāna is an expression tified with the universal Soul, and thus pos- of bhakti and bhakti is a manifestation of jñāna. sessed of the true Jnana within feels for and In simple terms, ‘to know is to love and to love is loves everyone. Of Jnana and Bhakti he who to know’. P advocates one and denounces the other cannot be either a Jnani or a Bhakta, but he is a thief Notes and References and a cheat.’13 1. Taittirīya Upaniṣad, 3.5.1. On another occasion, when a Brahmacharin 2. Avadhūta Gītā, 1.1. advocated Advaita and assigned a lower plane to 3. Acharya Shankara, Vivekacūḍāmaṇi, 31. 4. See The Complete Works of Swami Vivekananda, bhakti, some people assembled there protested 9 vols (Calcutta: Advaita Ashrama, 1–8, 1989; against his view. At that moment, Swamiji si- 9, 1997), 3.71 [section on ‘Para-Bhakti’ in Bhakti lenced the crowd with these words: Yoga]. 5. Brihadāraṇyaka Upaniṣad, 2.4.5. Why do you get excited in argument and spoil 6. Gītā, 7.19. everything? … According to the doctrine of . 7 Swami Tapsyananda, ‘Prologue’, Srimad Bhaga- Bhakti, God is held to be “All-Love”. One can- vata: The Holy Book of God, 4 vols, 3.5. not even say, “I love Him”, for the reason that 8. See the prologue of the third volume of Swami He is All-Love. … According to the doctrine of Tapasyananda’s translation of Bhagavata for a Jnana also, He is realised by one everywhere. full discussion on this subject. Here lies the reconciliation of Jñāna and Bhakti. 9. Bhāgavata, 10.82.45–47. When one is immersed in the highest ecstasy 10. Taittirīya Upaniṣad, 2.7.1. of divine vision (Bhava) or is in the state of 11. Madhusudana Sarasvati’s Commentary to the Bhagavadgītā, ‘Introduction’ to the 13th chap- Samadhi, then alone the idea of duality ceases, ter. and the distinction between the devotee and 12. Sayings of Sri Ramakrishna (Madras: Rama- his God vanishes. … Thus the Bhakta can call krishna Math, 1938), 245. the Advaitins Bhaktas as well, but of the non- 13. The Complete Works of Swami Vivekananda, differentiating type. … All this difference that 9 vols (Calcutta: Advaita Ashrama, 1–8, 1989; you notice between a Bhakta and a Jnani is in 9, 1997), 5.318.

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SPIRITUAL TALKS Spiritual Conversations with Swami Shankarananda Swami Tejasananda English translation by Swami Satyapriyananda (Continued from the previous issue)

March 26, 1956 one has to accept joy, sorrow, auspicious, and in- oday is observed as the Dol Purnima, auspicious, as and when they present themselves. the birthday of Sri Gauranga Mahaprabhu However, it won’t do any good in case one is dis- T(Sri Chaitanya). After vesper service, turbed by these in any manner.” There should be I went to offer my humble salutations to Re- a goal or purpose in life. If one can calculate how vered Maharaj. He was then seated on the bed. one will be able to reach that goal, then only one After making pranams, I asked Maharaj about can correctly progress in life. his health. ‘There are many who are adept in playing Maharaj: ‘Days are passing by more or less chess. They move the pawns after calculating the in the same fashion. If I sit in one posture on a next three or four moves. Many politicians think chair for a long time, legs swell due to the drain- beforehand what may happen or not happen in ing of the body fluids. That is why I sit on the bed the future. In our spiritual life too, this type of and then lie down for some time. This morning, calculation is very much needed. If one must cal- you went out from Vidyamandira with a mu- culate at all, then one has to see—what is essen- sical party of your students. On such occasions, tial and what is not—from the point of moving students derive great joy in the play of throwing towards the goal. Reasoning this way, one should colour powder on each other. It was delightful to have a firm grip on what is necessary and forge hear the songs in the morning. Certainly it feels ahead towards the goal. Then you will see that good to hear the Name of God. there will be no mistake or aberration. Even if it ‘These days, Bimal (Shraddhananda) is writ- happens so (mistakes or aberrations), if you keep ing profusely in the Udbodhan magazine [the on holding the goal, you will be able to stand up, Bengali journal of the Ramakrishna Order]. He start walking, and move forward. Was there not writes that all sorrow will disappear when the any celebration in Vidyamandira on the occasion ideals of Sri Ramakrishna awakens in all. If one of Sri Gauranga Mahaprabhu’s birthday?’ learns to view life from this angle, then good- I replied: ‘In the afternoon there was a reading bad, joy-sorrow—all these will not be able to of the life and teachings of Sri Chaitanya Deva disturb the mind. It is stated in a verse: “Sukham in the Tattwamandira.1 Upen Maharaj (Swami vā yadi duhkham śubham vā aśubham tathā / Vimuktananda) is not keeping well because of Prāptum aprāptum upāsῑta hridaye na parājitah; influenza-like symptoms. He had a choking voice

638 PB September 2020 Spiritual Conversations with Swami Shankarananda 19 due to cold and cough. Therefore, I arranged for to householders invites dangers. Swami Om- Gunamani Maharaj (Swami Tirthananda) to give karananda considering this matter in full, has the entire class. Upen Maharaj sat among the started Bhāgavata classes in the Institute of Cul- audience. However, he had come to Belur Math ture and also in Ramakrishna Yogodyana in during the afternoon with the musical party.’ Kankurgachi. Much benefit is achieved through Hearing that Upen Maharaj was not well, this. The inborn traits of human beings such as Maharaj directed the attendant to send some devotion and love grow all the more from the fruits to the ailing swami. After making my salu- discourses on devotional scriptures like the tations once more, I took his leave for the day. Bhāgavata. It is highly essential these days to preach the ideas and ideals of Sri Ramakrishna July 19, 1956 and Swamiji to college students. I have repeat- The Annual Freshers’ Welcome function has edly said this, but no one pays much attention. been arranged on the 22nd of July in Vidya- ‘The (building) work is expanding at a faster mandira. In this connection, I entered the room speed; but where are we building our own life? of Revered Maharaj today at 9 am, to hand over If perfect human beings are not there, even the the invitation letter. After offering my saluta- work of the Math and Mission will not progress tions, I handed it over to Maharaj. He remarked properly. As I was telling you (a while ago), can even as he was reading the letter, ‘seeing all the you get the hymn in praise of Sri Ramakrishna written material over and over again, our eyes composed by Pramodadas Mitra cyclostyled have become trained (to read correctly even through someone?’ when it is written wrongly!)’. In this invitation I said: ‘Why not? I shall get it done through letter, ‘Vidyāmandira’ has been spelt with one ‘a’ Subodh (Brahmachari Paramachaitanya). How- (Bengali letter ‘Aa’) missing. In fact, we had not ever, please leave a copy of it with Shambhu. I noticed that error at all. However, Maharaj no- shall get it done at my convenience.’ ticed the mistake by just glancing at the letter. After this talk, Maharaj asked me to bring What a wonderful power of observation he had! a notebook from the table. I brought it and Maharaj had once discussed the subject of handed it over to him. He read out a very beau- righteousness and ethics with the students. He tiful hymn addressed to Shiva from that note- told them: ‘From the day teaching of righteous- book. He said that there are four versions of the ness was discontinued in schools, the student ‘Sahasranāma’(thousand names of Shiva) in the community has become undisciplined. It is my notebook. Earlier, he himself would chant these desire to get Śrī Rāmakṛṣṇāṣṭakam, the collec- four versions of the hymn during the four praha- tion of verses on Sri Ramakrishna composed by ras (one prahara is roughly three hours) of wor- Pramodadas Mitra, cyclostyled and circulated ship of Shiva on Shivaratri night. P among the students. It is very rare to find such a (To be continued) beautiful Sanskrit composition!’ (Later, Maharaj Notes discussed about the training of the novices in . 1 A religious and cultural unit started with the the Ramakrishna Order with Swami Tejasan- inception of the Ramakrishna Mission Sara- dapitha in 1941. This is the central unit of Sara- anda – Ed.) dapitha where spiritual discourses, singing of Maharaj: ‘To speak of Vedanta (technical bhajans, Ramanama Sankirtan, and so on are Vedanta which sometimes becomes dry –Ed) regularly held for the devotees.

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NOTES AND COMMENTS

Imagining the World after Covid

any intellectuals in different which involves a desire to overpower others will countries are debating on this all- dominate the ideas of freedom and equality. The Mimportant question: ‘What will the countries with resources and skilled workforce world look like after covid crisis?’ will dominate over those who lack them. There are four possibilities: 1. An increase in Rabbi Jonathan Sacks, a British intellectual, government control over the private life of citizens. says that the present condition is ‘the nearest we 2. De-globalisation and rise of ‘my nation first’ atti- have to a revelation for atheists’. He continues: tude. 3. A transformation in the way people gather ‘Here we suddenly see our vulnerability. We’ve in public places. 4. The rising of new powers like been coasting along for more than half a cen- China and the emergence of a new World Order. tury in unprecedented affluence, unprecedented We are witnessing increased restrictions on freedom, unprecedented optimism, and all of a the movement and lifestyle of citizens by the sudden we are facing the fragility and the vulner- governments, both in the rich and poor coun- ability of the human situation.’1 tries. The politicians are seizing this opportunity Spiritual traditions all over the world have and will continue to tighten the control over the been teaching this fact for several centuries. And vast populace, resulting in totalitarian regime still, the humankind, being unable to accept this, like situations and the decrease in movement and hopelessly chases after the mirage of stability exchange of ideas among the people. and societal order. The renewed hopes and as- More and more nations will follow the gen- pirations for a better future, as being promised eral trend of conservatism and concentrate on by academicians and intellectuals today, have what is best for their citizens, even at the expense lost relevance in the present situation. What is of global welfare. Poor countries will suffer from needed, not only today, but for all time to come, a decrease in grants, loans, and benefits coming is the acceptance of the dependency of human from the developed countries. existence on a Higher Truth and to live a life of The individuals will concentrate on their per- humility, contentment, and service to others. sonal safety and avoid social contact as far as pos- As Swami Vivekananda writes to Maharaja of sible. The social functions will have ‘new norms’ Mysore on 23 June 1894 from Chicago, ‘this life and people will become fearful of those who are is short, the vanities of the world are transient, different from them in terms of race, religion, but they alone live who live for others, the rest and status. We will witness assertive and conser- are more dead than alive.’2 P vative societies in the future. References The political spectrum of the world will 1. . gence of new powers like China. The ‘tribalism’ 2. Complete Works of Swami Vivekananda, 4.363.

640 PB September 2020 21 Sri Ramakrishna’s Dynamism Swami Gambhirananda

he topic is about the dynamism that we find in the life of Sri Ramakrishna. TThis is rather a strange subject—it would seem to many of you—because in the films that have been produced in West Bengal during the past few years, Sri Ramakrishna is presented as a very shy and nervous man. And yet, when we read about him in Śrī Rāmakṛṣṇa Līlāprasanga (Sri Ramakrishna and His Divine Play) and The Complete Works of Swami Vivekananda or even when we read, in between the lines, The Gospel of Sri Ramakrishna of Sri M., we find that Sri Ramakrishna was not that much shy or nervous as they (the film-producers) want to present him to be. For instance, look at his childhood. He would gather together the boys and dramatise some mythological stories based on religion. And when he came to Calcutta, you know, how he became engaged in his spiritual pursuits for years together. One after another, he trod the spiritual paths that had come down to us from the days of yore. He was not satisfied with one kind Swami Gambhirananda (1899–1988) of experience. He would try one more and still merged in ignorance, worldliness, and all kinds another, till he could scale the highest peak of of evil things. And he said that if it need be, he spirituality. The first part of his life was thus de- would come again and again to help them out of voted to self-culture. this pitiable state. That was his attitude.1 Then comes the period when he gave himself You also know of the different incidents in his away fully in the service of the people around life—those at Deoghar and in other places where him. We know, from the Līlāprasanga, a signifi- he did serve other people. But, I am not con- cant incident. Once he went to the ‘Jhau’ forest cerned here with social service. Sri Ramakrishna, (pine grove) in Dakshineswar situated to the you know, was always a spiritual man. He was north of the music tower. When he was return- spirituality itself. He did, of course, say that he ing from there, he looked towards Calcutta. did nothing by himself. It was the Mother of It seemed to him that the people there were the Universe guiding him at every step. So, Sri

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Ramakrishna’s egotism was not there. It was the had done. Even so, he did go to Calcutta very Divine Mother leading him by the hand, and often, met people and tried to give a turn to their it was she who had determined which path he thoughts. For instance, the Brahmos had been should follow. preoccupied with social reform and other things. But, humanly speaking, we do find that after But Sri Ramakrishna gave a turn of spirituality attaining supreme realisation, it became a sort to them. He asked them to call on Lord Hari of obsession with him, I would say, to impart in group with the help of khol, a kind of drum, the spiritual knowledge that he had gathered. and other things. He wanted to join them in What was it? I need not go into details, but one kirtana, group singing. He also taught them the very striking thing as pointed out by Swami name of ‘Mother’—how to call on God as the Vivekananda is that ‘religion is realization’. It Mother. The reason is that he wanted to make is experience, and not mere philosophy, not their spiritual life deeper, give it a turn not to mere talk. A pundit may talk very nicely. He social reform and other things, but only towards may also give reasons that will make you give the Spirit. up your own point of view perforce. But that is One must not live for oneself alone. Sri not religion; that is only intellectual gymnastics. Ramakrishna did not live for himself nor did he We don’t call religion as philosophy in our lan- ask others to do so. So only giving a turn to the guage. We call it ‘darṣana’, which means seeing, Brahmos was not enough for him. He did go to experiencing, or realising. And that is what Sri Ishwar Chandra Vidyasagar who perhaps did Ramakrishna established through the course of not, at least openly, believe in God—he never practices that he went through for twelve long talked about God but he did philanthropic years and even thereafter. works. Sri Ramakrishna appreciated these works, So that was the thing—establishment of re- but he said: ‘Vidyasagar is fully ready, but his ligion—to prove that there is a God, and that inner stuff is covered with a thin layer. He is now God can be realized. That was what the modern engaged in doing good works; but he doesn’t age needed. It was not intellectualism, it was not know what is within himself. Gold is hidden philosophy that we wanted. We wanted experi- within him. God dwells within us. If one knows ence. And Swamiji put this question straight to that, one feels like giving up all activities and Sri Ramakrishna, ‘Sir! Have you seen God?’ and praying to God with a yearning soul.’3 he answered, ‘Yes, I see Him just as I see you Sri Ramakrishna talked with Bankim Chan- here, only in a much intenser sense. God can be dra Chatterji, one of the finest intellectuals of realised, one can see and talk to Him as I am see- those days, as an equal. He also talked with Vid- ing and talking to you!’2 That was what he said yasagar as an equal, or rather as a superior and (from his own experience). not as the shy, nervous man that he is depicted He also said: ‘When Nityananda Mahaprabhu to be. He asked Bankim Chandra: ‘What do you was there, he went from door to door to preach say about man’s duties?’ And the reply was in a the name of Sri Hari. But God has made my body very slipshod way: ‘If you ask me about them, (he used to term ‘this body’) so frail that I cannot I should say they are eating, sleeping, and sex- move about without the help of a hackney car- life.’ And then Sri Ramakrishna retorted: ‘Eh? riage (a kind of horse carriage).’ So he mourned You are very saucy! What you do day and night his disability that he could not do more than he comes out through your mouth. A man belches

642 PB September 2020 Sri Ramakrishna’s Dynamism 23 what he eats. If he eats So, Belur Math or the radish, he belches radish; whole Organization that we if he eats green coconut, call Ramakrishna Math and he belches green coconut. Ramakrishna Mission was Day and night you live in Sri Ramakrishna’s handi the midst of “woman and work. And why is it here? gold”; so your mouth ut- ‘Ātmano mokshārtham ters words about that jagaddhitāya ca; for one’s alone’ (669). He did not own liberation and for the care who Bankim Chan- good of the world.’ It is not dra was. He cared for only for our good, but also God-realization, for spir- for the good of others. That ituality. In his eyes unless is the mantra Swamiji left a man lived for God, he is for us. We do not come to nobody. this world simply for our- Sri Ramakrishna selves, and we are not ex- told Maharaja Jatindra pected to live here simply Mohan Tagore openly: for ourselves. We are ex- ‘Look here, sir, I cannot Sri Ramakrishna—Painting by Swami Tadatmananda pected to grow spirituality, call you Maharaja. Then that would be telling to realise God and then to help others in all pos- a lie. I can only address you as Jatindra.’ That sible ways. This is the message that Sri Rama- was Sri Ramakrishna! And he also went to Ke- krishna, Swamiji, and his brother-disciples have shab Chandra Sen as he went to other people. left for us. He gathered together devotees when he went to God-realization is an absolute necessity; for Calcutta—in Balaram’s house, Surendra Nath that alone human birth is meant. But as human Mitra’s house, or Ramchandra Dutta’s house, and beings living amidst others, it is our duty to help also in other places as the occasion arose. them in all possible ways. It may be in spiritu- But his greatest contribution has been to ality, in intellectual field, in physical ways, or in gather together a band of young men, who other ways. The spirit of service must be there. would renounce the world. He had a premoni- It is for this very reason that Swamiji declared tion of what is going to come, and he wanted Renunciation and Service to be the twin mottoes them to live together, to build up a sort of mon- of India. P astery and preach from there the new message References that he had brought down. Once the Vicereine 1. See Swami Saradananda, Sri Ramakrishna and of India came to Belur Math. Mahapurush His Divine Play, trans. Swami Chetanananda (St Maharaj (Swami Shivananda) was showing her Louis: Vedanta Society of St Louis, 2003), 658. round. She remarked that the Math was estab- 2. His Eastern and Western Disciples, The Life of lished by Swami Vivekananda. ‘No!’ corrected Swami Vivekananda, 2 vols (Kolkata: Advaita Ashrama, 2004), 1.77. Mahapurush Maharaj, ‘it was established by Sri 3. M., The Gospel of Sri Ramakrishna, trans. Swami Ramakrishna’. That is also what Swamiji and the Nikhilananda (Chennai: Ramakrishna Math, other direct disciples said. 2004), 112.

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Himalayan View from Mayavati Ashrama

‘My Place is in the Himalayas’— Conservation Project at Mayavati Kiran Kalamdani

wami Vivekananda expressed his long- While returning from the US, Swamiji was ing for the Himalayas in some of his letters taken to the Swiss Alps, where he felt motiv- Sas follows: ‘My place is in the Himalayas.’ ated to start a spiritual centre in the Himalayas. ‘I am longing for a flight to the Himalayas.’ ‘I will In fact, ‘the idea and need of having a monas- buy a little place in the Himalayas—a whole tery in a cool, secluded region of the Himalayas, hill—about six thousand feet high with a grand where East and West could meet on an equal view of the eternal snows. There must be springs footing of love and unity of purpose, exchange and a tiny lake. Cedars—the Himalayan Cedar with each other their own highest ideals, and forests—and flowers, flowers everywhere. I will practise the Advaita teaching were much in the have a little cottage; in the middle, my vege- Swami’s thought’.2 He wanted a secluded space table gardens, which I will work myself … and for meditation so that people from all over the my books—and see the face of man only once world could come and experience peace and uni- in a great while.’1 versal well-being. Swami Swarupananda, Cap- tain Henry Sevier, and Charlotte Sevier were Background of the Project his disciples who set up the centre at Mayavati, Advaita means ‘Non-dual’, or in other words, Tehsil Lohaghat, District Champawat—earlier Oneness of Existence, which is the true basis District Almora till 1972 and District Pithora- of the ideology of ‘Universalism’. It cuts across garh till 1987—on 19 March 1899. religions, races, creeds, and nations. This is the This centre has now grown into a full-fledged principle behind setting up Advaita Ashrama at place for spiritual regeneration, with a free hos- Mayavati. Swamiji has been the prime moving pital for the local residents. The motivation for force behind the establishment of this Ashrama. starting the work of conservation came from the

644 PB September 2020 'My Place is in the Himalayas' 25 entire brotherhood of the Ramakrishna Math upkeep that will focus on the conserva- and Ramakrishna Mission, who realised the piv- tion of critical areas, and to enable the otal role played by Advaita Ashrama at Mayavati, buildings and its surroundings to give a now more than 120 years old. Balajisingh Sisodia, better service as a heritage site. a devotee from Pune, was requested to search for (iii) To enhance the heritage and landmark specialised professionals in restoration and con- status of the sites using display, light- servation. He approached the architects Anjali ing, better housekeeping, and signage and Kiran Kalamdani, Partners at the firm Ki- by removing incompatible additions and maya Architects, who are professional urban de- alterations. signers, conservationists, and interior designers, (iv) To record the history and significance of to take up the conservation work of the ashrama the areas in and around the buildings, in at Mayavati. In December 2016 the architects the form of permanent exhibitions, to en- went to the site for preliminary introduction and hance the use and non-use value of the a detailed survey of the existing conditions. place. By February 2017 copies of the comprehen- (v) To acknowledge the contribution of sive Conservation Management Project, in- Captain John Henry Sevier and his wife cluding all drawings, condition mapping, and Charlotte Elizabeth Sevier in the display detailed estimates with specifications of the and signage of the campus in a way that proposed work, were prepared by the archi- will complement the heritage of Advaita tects and circulated to the office bearers of the Ashrama, Mayavati. Ramakrishna Math and Ramakrishna Mission. So far the work on the main building has Following the technicalities, in February 2018, been completed. The preliminary drawings and the Trustees of the Ramakrishna Math and estimation have been done for the Prabuddha Ramakrishna Mission were briefed and they Bharata building, Mother Sevier’s cottage, and gave their approval for the work to begin. On Captain Sevier’s cottage, on which the actual 23 March 2018 the work started at Mayavati work of conservation is yet to be commenced. with a small ceremony, which had august presence of Most Revered Swami Smarananandaji Proposed Uses of the Four Maharaj, President, Ramakrishna Math and Heritage Buildings Ramakrishna Mission. It took two years for the The main building of the Ashrama, where work to be completed. Swamiji lived during his visit in 1901, is proposed to be used as a memorial that can highlight the Conservation Project’s Goals way the founding members of the ashrama used and Objectives to live, work, and perform spiritual practices (i) To render the buildings, spaces, and nat- more than hundred years ago. For that purpose, ural elements a thematic unity, function- the rooms in the first floor have been restored ally and aesthetically, towards the aims to their original condition—specially the room and practices of Advaita Vedanta as laid where Swamiji stayed the first six nights and the down by Sri Ramakrishna and Swami room where Mother Sevier lived the first few Vivekananda. years—and an exhibition hall in the ground (ii) To set up a system of maintenance and floor will display the basic philosophy of the

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An old picture of Mayavati Ashrama, Main Building. From left: on a horse is Swami Virajananda, in the first floor gallery is Swami Nirbhayananda, in the first floor balcony is Swami Sacchidananda, in a chair on the portico below is Swami Prakashananda, in a chair next to the front pillar is Brahmachari Amritananda, next to the right seated on the floor is Mother Sevier, talking with her is Swami Swarupananda, next to the right in a chair is Swami Vimalananda. Also seen is a garden staff.

ashrama, the visit of Swamiji, the history of the Historical Background of the Property founding members, and the origin of the activ- When Swamiji was in London, on his way back ities of the ashrama, mainly editorial and publi- to India from the US, his disciples Captain cation work as well as medical services. James Henry Sevier and Mrs Charlotte Sevier, Equally important is the intention to offer to and friend Miss Henrietta Muller, planned a hol- the residents and visitors of the ashrama spaces iday for him in Switzerland. The sight of the Alps for practising meditation, which are the rooms and the people of the hill area in Switzerland where Swamiji stayed when he visited—one in strongly reinforced a desire in Swamiji’s mind to the ground floor and another in the first floor. start a monastery in the heart of the Himalayas. Besides, with the intention to keep the building Swamiji wanted that the message of Sri alive, two rooms for guest monks with comfort- Ramakrishna must be transmitted by a succes- able areas for pursuing studies on Advaita Ved- sion of teachers and disciples. He knew that the anta have been furnished. spiritual ambassadors must be trained in how to The Prabuddha Bharata building is to be used present the spiritual message of India to West- as a bookshop-cum-library on the ground floor erners, as also in Western ways of thinking and and a post office, conference room, and rest area working. India then stood in need of Western for visiting guests on the first floor. The two -cot knowledge of science and technology in order tages of Mother Sevier and Captain Sevier are to raise itself. A congenial interchange of spir- proposed to be used as residential quarters for itual ideas was more fitting in an environment of the guests of the ashrama. great beauty, sublimity, and solitude, such as in

646 PB September 2020 'My Place is in the Himalayas' 27 the Himalayas, whose climate was also suitable to rise above the traditional hiatus of religion, for Westerners. race, and creed, and work towards the attain- Even before Swamiji’s return to India, some ment of the ultimate, non-formal, universal of his followers in Chennai, being inspired by truths of humanity is symbolised in the making him, began publishing a monthly English jour- of Advaita Ashrama. nal Prabuddha Bharata, with B R Rajam Iyer as its editor. Swamiji always had a special love Articulation of the Property’s for this journal. So after the sudden demise of Cultural Significance Rajam Iyer, Swamiji did not want to see this jour- In 1895 Captain Sevier, who had served in nal die. He decided to continue it with Swami the British Indian Army for five years, and his Swarupananda as editor and Captain Sevier as wife Charlotte Elizabeth Sevier, met Swamiji manager. The office was then shifted to Almora, in England and became his ardent disciples. In as the climate of Bengal would not suit the Sevi- December 1896 the couple moved to India with ers. However, as Captain Sevier felt that Almora an objective to find a place near Almora and set was not secluded enough, they searched and lo- up an ashrama. The Sevier couple, along with cated a forest hill in Mayavati, located 135 km Swarupananda, a monastic disciple of Swamiji, east of Almora, which had a magnificent view travelled to the interior areas looking for a suit- of the snow-capped Himalayas. The Sale Deed able place, which was eventually found in July in favour of Captain Sevier was done on 27 Feb- 1898, set amidst dense deodar, pine, and oak for- ruary 1899. Swami Swarupananda and Mr and ests. After the purchase of this land, it was set Mrs Seviers moved into the new premises on 19 up as an ashrama, with a small dwelling for the March 1899, which was the day the Public Cele- monks and the couple themselves. bration of the birth anniversary of Sri Rama- Though Mayavati is the name mentioned in krishna was held that year. the Sale Deed of 1899, the area was known locally It may seem contradictory on its face to by the name Mayipat. At that time, it was in the have physical conservation done on a monas- district of Almora, but now it is in the district of tery, which is supposed to represent complete Champawat, Uttarakhand State. Mayavati was renunciation of worldly attachments. However, then a tea estate owned by General MacGregor, the effort is justified if we probe a little deeper and it was called Glen Gyle. It had extensive and find that conserving the physical aspects of acreage and jungles and had three commodious a place reinforce the awareness of sacrifices and houses situated at different heights. After the dedication of a group of people to attain higher purchase, the topmost double-storied building, truths. No one owns Mayavati like a physical which was used to dry tea leaves and as a tea go- object. It is seen as a vehicle for carrying the down, was where the monks lived and worked. ideas and ideals espoused by great people like Each monk had a cubicle on the upper sto- Swamiji and his disciples. Therefore, this act of rey; downstairs was, on one side, the sitting place restoring the important buildings to its original with a large fireplace and, on the other side, the state when Mother Sevier, Captain Sevier, and press and bookbinding department. The sitting Swarupananda lived and worked is in assertion room also served as the Prabuddha Bharata of- of the principles of Advaita Vedanta. fice as well as the dining room. Swamiji arrived The ability of great personalities like Swamiji at this place for a visit on 3 January 1901. He first

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In Front of the Main Building: From left: seated above: Swami Prakashananda, Swami Swarupananda, and Swami Sacchidananda; seated below: Mother Sevier, Swami Nirbhayananda, Swami Virajananda, Swami Vimalananda, and Brahmachari Amritananda.

stayed on the first floor of the main building. was then disassembled and moved to the new However, as he felt extremely cold there, on 9 building on 7 April 1914. The old press, now on January he moved to the sitting room that had display on one side of the Prabuddha Bharata a large fireplace. He stayed in Mayavati till 18 building, will be shifted to the main building on January. Swamiji’s stay in this building makes this the ground floor to mark the original press room. structure significant for the entire humankind. Till the end of the year 1923, Prabuddha Initially, the Prabuddha Bharata press and of- Bharata was printed at Mayavati on this press. fice, as well as the living quarters of the staff, were Several books, like the first edition of the first, located within the ashrama building. As a result, second, and fifth volumes of theComplete Works the quietude of the ashrama was much disturbed of Swami Vivekananda, were also printed in by the consequent business activity and noise. Mayavati. On 1 May 1920 a shop in Kolkata was It was with great difficulty that the inmates rented by the ashrama to sell its books. A few could pursue their study and meditation. To re- years later, the printing and sales activities were move this inconvenience, a beautiful, spacious shifted to these quarters in Kolkata. It is pres- two-storey building with a veranda running all ently situated at 5, Dehi Entally Road, Kolkata. around was constructed for the office and press. While the printing work is now being done in The foundation of thePrabuddha Bharata build- Kolkata, the editorial work along with the lay- ing was laid on 22 May 1912. When the construc- out, design, and composition of the journal are tion was completed, a homa or fire ritual was still done at Mayavati and sent to the Kolkata performed on 2 April 1914. The printing press branch by email.

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The residence of the Sevier couple was later seepage. The use of plate glass and toughened known as Captain’s cottage or Father’s cottage. glass in the form of panes or skylights respect- Captain Sevier died on 28 October 1900 and he ively have led to a combination of traditional was cremated on the bank of the stream below and non-conventional material. The four cen- the ashrama, according to Hindu traditions, as tral chimneys from where the four half trusses he had wished. Charlotte Sevier continued to emerge, allowing the smoke from the fireplaces stay at the ashrama for several years till 7 March to pass through the centre of the chimneys, is a 1916. Over the years, as additions and alterations typical feature of this architecture. were made to the building, the use of the differ- ‘Nothing shall enter but pure truth’, said Swami ent areas also underwent several changes. Vivekananda regarding Mayavati! The signifi- Mother Sevier’s life was a saga of consecration cance attached to the building visited by Swamiji and service. She was intensely active. Despite her and consistently and uninterruptedly used by comparatively frail body, she was seen engaged his disciples—from Mother Sevier and Swami in some work or other. She studied and practised Swarupananda to the latest residents of the es- the Advaita philosophy and spread its doctrine tablishment—makes it imminent that the over- to others. She kept the cottage spotlessly clean all structure and form be retained, including as and looked after the garden and orchards, and much of the original material that is structurally in every sense she was ‘the life and soul of the possible. The removal of modern applications ashrama since its very start’.3 Hence the Mother’s such as enamel paint, corrugated iron roofing cottage stands for sacrifice, dedication, and a sheets, exposed wiring and plumbing, combined steadfast pursuit of the ideal of Advaita Vedanta. with the minimal use of more lasting traditional The current condition of the cottage needs to be material such as copper for the valley gutters and improved, when one takes into consideration flashings, toughened glass for the skylights, has the contributions of the ‘Mother of Mayavati’ been the basic approach towards conservation. for the ashrama. Considering the damage done to the woodwork in the locations of the toilets, some modern ma- Conservation Philosophy and Guidelines terials such as pvc pipes, light weight aerated The tea estate building of General MacGregor concrete blocks for the walls, cement based wa- and the later ones are hybrids. While none of terproofing for the floors, and modern plumbing these buildings are purely indigenous, they are fittings were inevitable. However, their appear- also not completely colonial in their construc- ance on the exterior and places where outsiders tion, features, or detailing. A hybrid typology visit were kept to the minimal. for the hills emerged with material used from The spirit of the place • Here are some of the the local area—stone for the walls, wood for the writings of Swamiji when he had visited Maya- floors, roofs, doors, and windows, and slate tiles vati in January 1901, which describe the spirit of for the roofs—before the advent of reinforced the place throbbing with the idea of universal- concrete. However, the various hips and gables, ism, rising above the narrow bounds of religions, skylights and chimneys that were introduced, forms, rituals, and creed: leading to valley gutters and such features that Today I walked over the snow uphill about a were not common to the traditional archi- mile, seeing Mrs Sevier’s lands; she has made tecture, have led to problems of leakage and beautiful roads all over. Plenty of gardens, fields,

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values enshrined in Advaita Vedanta, without the use of shrines, statues, incense sticks, oil lamps, garlands, offerings of food, and the buying or selling of the usual materials found in religious sites across India, have been respected in this project. The activities that were originally approved by him continue to facilitate the exchanges of Vedantic ideas between people from across the world. During the restoration project, we have An Old Picture of Mayavati Ashrama seen spiritual seekers and Ve- dantic aspirants coming to the ashrama from orchards, and large forests all in her land. The liv- Europe, Russia, usa, uae, Africa, Brazil, Ar- ing houses are so simple, so clean, and so pretty, and above all so suited for the purpose. ... The gentina, Australia, Japan, Singapore, and several snow is lying all round six inches deep, the sun places from India. We have also seen a spiritual is bright and glorious, and now in the middle of retreat conducted in Mayavati, where there was the day we are sitting outside, reading. And the a healthy and open dialogue about the practical snow all about us! The winter here is very mild and contemporary applications of ancient Ve- in spite of the snow. The air is dry and balmy, dantic principles in modern life. The spaces of and the water is beyond all praise (5.152–3). the main building and around it wholeheartedly On the heights of the Himalayas I have a support such debates and activities. This is the place where I am determined nothing shall spirit of the place that was so forcefully expressed enter except pure truth. There I want to work by Swamiji in his time and has been lovingly con- out this idea. ... The purpose is to train seek- tinued by the followers of the Advaita Ashrama ers of truth and to bring up children without at Mayavati. fear and without superstition. They shall not P (To be continued) hear about Christs and Buddhas and Shivas and Vishnus—none of these. They shall learn, from References the start, to stand up on their own feet. They 1. The Complete Works of Swami Vivekananda, shall learn from their childhood that God is the 9 vols (Calcutta: Advaita Ashrama, 1–8, 1989; spirit and should be worshipped in spirit and in 9, 1997), 7.467; 6.243; 9.131–2. truth. Everyone must be looked upon as a spirit. 2. His Eastern and Western Disciples, The Life of That is the ideal (8.140). Swami Vivekananda, 2 vols (Kolkata: Advaita Ashrama, 2004), 2.431. The original intentions of Swamiji not to 3. Amrita M Salm, Mother of Mayavati: The Story let the place become a place of religious wor- of Charlotte Sevier and Advaita Ashrama (Kol- ship, but a place to pursue the universal abstract kata: Advaita Ashrama, 2013), 127–8.

650 PB September 2020 31 Introduction to Tattvānusandhānam, an Advaitic Text Dr Sita Sundar Ram

he term Vedānta denotes the said to have written more than ten works, both Upaniṣads, which are the end or know- short treatises as well as commentaries on several Tledge portion of the Vedas. In ordinary Advaita, Nyāya, and Sānkhya works. The fact parlance, it refers to different systems of phil- that Tattvānusandhānam has been translated osophy like Advaita, Viśiṣṭādvaita, and Dvaita. into many languages, including Telugu, Tamil, The concepts of Advaita are traceable to the and Hindi, is a testament to its popularity. Vedas. But it was Acharya Shankara who estab- Besides the above text, Mahadeva is also lished the Advaita system on firm philosoph- the author of four independent texts as well as ical foundation and developed it. Two schools several commentaries. Tattvānusandhānam is emerged from his writings—the Bhāmati school a small treatise, in which the author has com- of Vachaspati Mishra and the Vivaraṇa school prehensively explained in four chapters called of Prakashatman. Despite their conflicting paricchedas, the essentials of Advaita in an views with regard to certain concepts, both the admirable manner. schools emphasise on the central doctrine, that Mahadeva’s style is simple and easy to under- is, the non-dual nature of the ultimate Reality stand. He quotes from several traditional scrip- called Brahman. tures like the Bhagavadgitā, Patanjali’s Yoga The preceptors of Advaita who came after Sūtra, Yoga Vāśiṣṭa, and so on to substantiate Acharya Shankara wrote systematic manu- his arguments. This paper is an introduction to als known as prakaraṇas that present the es- Tattvānusandhānam. sentials of Advaita in a well-defined man- The first two chapters were edited and trans- ner. Tattvānusandhānam of Mahadeva lated by Prof. Sankari. Further work had to be nanda Saraswati with his own commentary stopped because of her untimely demise. The Advaitacintā kaustubha is one such manual. papers were handed to the Kuppuswami Sastri Research Institute, Chennai. Dr T V Vasudeva The Author and the Content and Dr K Srinivasan completed the edition with Mahadeva was a disciple of Svayamprakasha. the papers left behind by Prof. Sankari and also He seems to have been a sannyāsi as evinced with other manuscripts. from the colophon of a manuscript of First Chapter Tattvānusandhāna-vyākhyāna, a commentary on the text, which calls him as munivarya In the invocatory verses, the author pays obei- cūḍāmaṇi, a jewel among the monks. There is sance to his guru Sri Svayamprakasha and evidence that Mahadeva flourished during the to Brahman, which he identifies with Lord latter half of the seventeenth century. He is Krishna, his chosen deity. The chapter starts with

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a discussion on the mahāvākya or great saying, paramām gatim; uttering the single syllable ‘Tat tvam asi’. 1 Ajñāna, the cosmic ignorance is “Om”, which is Brahman, and thinking of Me, indeterminable as it is neither real nor unreal one who so departs, leaving this body, attains and is twofold as māyā and avidyā. Ajñāna is the highest goal.’2 spoken of as māyā, when it is predominant in Īśvara, the supreme ruler; jīva, the individual; its power of projection called vikṣepa śakti, and and jagat, the world are only appearances in avidyā, when it is predominant in its power of the single transcendental entity called Brah- concealment called āvaraṇa śakti. Īśvara, the man, and the seeming diversification is due to supreme ruler; jīva, the individual; and jagat, the ajñāna, the primordial ignorance. Īśvara is the world—these are all but transitory appearances consciousness associated with māyā and is the on the supreme Brahman. The diversification, if efficient cause of the universe. FromĪśvara , the any, is due to ajñāna. five elements namely ether, air, fire, water, and The subtle body has seventeen constituents earth come into existence. namely the fivekarmendriya s or the organs of Thus, the author has described thetaṭastha- action, the fivejñānendriyas or the organs of lakṣaṇa, that is the causality of the creation of knowledge, mind, intellect, and the five vital the universe of Brahman associated with māyā airs. The subtle body in association with ignor- as the primary meaning of the term ‘tat’(that) in ance, desires, and actions is called puryaṣṭaka, the great saying, ‘Tat tvam asi; you are that’. This body with the eight-factors. Action or karma is is called adhyāropa or superimposition. three-fold: 1. Sañcita, that which has been per- Next comes the negation, apavāda of super- formed; 2. Āgāmi, which would be performed in imposition. Apavāda means the ascertainment the future; and, 3. Prārabdha, which has already of the fact that ‘what appears due to error in a begun fructification and has given birth to the particular substratum is nothing but the sub- present body. stratum itself ’. The substratum of the superim- Mahadeva then describes the gross body. position is referred as ‘tvam’ (you) in the great From pancīkaraṇa or the process of combin- saying. For example, when we ascertain that the ation of subtle elements to form gross elements, silver which appears in a shell is not different arise the Brahmāṇḍa or cosmic egg. From the from the shell, we are negating silver. In this way, Brahmāṇḍa comes the flora, food, and then the by the process of superimposition (adhyāropa) gross body. and subsequent negation (apavāda), the con- The supreme Self withmāyā as the limiting cepts of ‘tat’ and ‘tvam’ are clarified. factor is known as Īśvara. Those who are pos- Second Chapter sessed of sādhana-catuṣtaya or the four-fold spiritual practice, but are not capable of entering into In the second chapter, the author dwells on the Vedāntic studies, ascertain the nature of Brah- three upāyas (three means of realisation), renun- man through the grace of a preceptor. Through ciation, and abhāva (non-existence). meditation on the attributeless Reality alone, The author defines the threeupāya s: śravaṇa, can one be free from all limiting factors. manana, and nididhyāsana. Through their prac- Lord Krishna says in the Gita: ‘Om- tice arises the knowledge: ‘Aham brahmāsmi; I ityekākṣaram brahma vyāharan-mām- am Brahman.’3 Śravaṇa is the ascertainment of anusmaran, yah prayāti tyajan deham sa yāti the final purport of all the Upaniṣads.Manana is

652 PB September 2020 Introduction to Tattvānusandhānam, an Advaitic Text 33

the reflection upon the purport, that is, Brahman known through study with the aid of reasoning. Nididhyāsana is the continuation of profound meditation on the non-dual Brahman. When one possesses the required sādhana catuṣṭaya, four qualifications, namely (i) discrimination between transient and eternal, (ii) dispassion for sense pleasures and worldly enjoyments, (iii) control of the mind, senses, and so on, and (iv) intense longing for liberation, then alone does one become competent to be a sannyāsi. Sannyāsa or renunciation is of four kinds, namely kuṭīcaka, bahūdaka, hamsa, and paramahamsa. This difference is due to the difference in the degree of detachment. The conduct of the first three types is mentioned in the Smriti texts. Theparamahamsa order of sannyāsa is two-fold: vividiṣā sannyāsa and vidvat sannyāsa. Vividiṣā sannyāsa is the adoption of ascetic Acharya Shankara (c. 788–820 CE) mode of life with a view to attain knowledge of Third Chapter the Self by one who possesses intense detachment from the world, tīvratara vairāgya, and deep In the third chapter, the author talks about yearning for supreme freedom, mumukṣutva. apramā or invalid knowledge, removal of prati- Vidvat sannyāsa is the renunciation by bandhas or obstacles to true knowledge, and the householders and others who have attained the prominent karmas, namely prārabdha, sañcita, direct knowledge of the Self through Vedāntic and āgāmi, are also explained. study and leading a pure life following scrip- Knowledge that is other than valid is non- tural injunctions. This helps them to rest their valid knowledge or apramā. This together with mind in the state of jīvanmukti, liberation pramā or valid knowledge constitutes the obs- while living, and prevents it from getting dis- tacles or pratibandhas. Therefore, the obstacles as tracted by the duties of a householder. The au- well as the method of overcoming the obstacles thority for the karma tyāgātmaka sannyāsa or need to be known. adoption of ascetic life renouncing all worldly According to the author, from the abso- work is the often repeated scriptural text: lute standpoint, apramā is of two types: smṛti ‘Na karmaṇā na prajayā dhanena tyāgenaike or memory and anubhūti or experience. Smṛti amṛtatvamānaśuh; not by action, nor by pro- is memory or knowledge born of residual im- geny, nor by wealth, but by renunciation alone, pressions. Under this, we have yathārtha smṛti does few attain immortality.’4 or correct type of memory, which can be div- A householder, who is detached can take to ided into anātma smṛti or the memory of non-

IMAGE: HTTPS://WWW.OUTLOOKINDIA.COM this mode of sannyāsa as we see from the ex- self and ātma smṛti or the memory of the real amples of Janaka, Maitreyi, and the like. Self. Ātma smṛti is acquired by contemplating on

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mahāvākyas such as ‘tat tvam asi’. Anubhūti is the parāmṛtāt parimucyanti sarve; the ascetics who experience or knowledge different from memory. have ascertained well the meaning of Vedāntic Now ayatārtha anubhūti is twofold: doubt knowledge and have purified their nature by or samśaya, and definite orniścaya . Doubt can the path of renunciation—they all reside in be in the source or in the instrument of know- the world of Brahma at the end of time and ledge. This can be removed byśravaṇa . Accord- are liberated becoming one with the immortal.’5 ing to the author, śravaṇa becomes complete by However, the obstacles as of now are attach- reading the first chapter of theBrahma Sūtras. ment to sensual objects, dullness of intellect, in- Doubts regarding one’s real Self can be many and dulgence in improper arguments, and deep con- varied, like: ‘Is the soul different from the body?’, viction of the contrary. These can be removed by ‘Is the Self of the nature of bliss?’ and so on. All the practice of inner self-control. these doubts recede by manana or contempla- When all of these obstacles cease by śravaṇa, tion on the Vedāntic texts in the form of tarka or then the practise of śama or control of mind, logical reasoning. Thismanana can be achieved dama or control of senses, uparati or withdrawal by the study of the second chapter of the Brahma of the mind to inner Self through renunciation, Sūtras. While discussing about niścaya, definite, titikṣā or forbearance of all afflictions with- the author makes the categorical statement that out any agitation, śraddhā or deep faith, and dream is not a case of memory but an internal ex- samādhāna or concentration of mind on the perience. Any misapprehension caused can be re- real Self will become the means for the rise of moved by constant meditation or nididhyāsana. Self-knowledge. When the ajñāna is removed This is achieved by the study of the third chapter by the unobstructed knowledge of Brahman in of Brahma Sūtras. the form ‘I am Brahman’, the sañcita or accumu- Pratibandhas, the obstacles are three-fold; lated karma gets destroyed, and the āgāmi or those pertaining to the past, future, and present. future karma will have no result; then experi- Of these, the past is recollecting frequently and encing the results of the prārabdha karma the forcefully what had been experienced before. aspirant remains in the form of akhaṇḍa ekarasa This obstacle can be got over by meditating sacchidānanda Brahman, the undifferentiated upon Saguṇa Brahman or Īśvara. The obstacle eternal Brahman as Existence-Consciousness- for future is the balance of prārabdhaśeṣa or Bliss. The author also stresses on the importance the karmas that were fructifying, and brahm- of dhyāna or meditation in this process. aloka icchā or desire for Brahmaloka, the divine The Lord says in the Gītā: Ananyāścintayanto‘ abode where one stays near God. A man who mām ye janāh paryupāsate / Teṣām nityā- has a strong desire for Brahmaloka, but sup- bhiyuktānām yogakṣemam vahāmyaham; those presses it and practises enquiry about the Self, persons who are ever attached to Me, thinking may not succeed in attaining Self-realisation. But of nothing else and worshipping Me through such a person reaches Brahmaloka by Vedānta- meditation, I arrange for securing what they lack śravaṇa, hearing of Vedantic truths and then and preserving what they have.’6 Thus, the reali- realises the Nirguṇabrahman, the attributeless sation of Brahman takes place through constant reality. It is said in Muṇḍaka Upaniṣad: ‘Vedānta- śravaṇa, manana, and nididhyāsana; and mokṣa vijñāna-suniścitārtāh sannyāsa-yogād-yatayah or liberation is nothing but remaining one with śuddhasattvāh / Te brahmaloke tu parāntakāle Brahman forever.

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Fourth Chapter sacrifice. Thusvāsanākṣaya or removal of tenden- In the fourth chapter, the author discusses in de- cies is to be practised. tail the concept of mokṣa, and also the character- Mind or manas is so called because it thinks. stics of sannyasins and yoga practices. It is constituted by the three guṇas or qualities of Mokṣa is of two kinds: videhamukti or com- sattva, purity; rajas, activity; and tamas, inertia. plete liberation at the fall of the body, and When the antahkaraṇa or inner organ, consist- jīvanmukti or liberated while apparently living ing of mind, intellect, mind-stuff, and egoism, in the embodied state. Videhamukti happens becomes gross due to rajo guṇa and tamo guṇa, when the body falls due to the exhaustion of the it has to be led to a subtle state by controlling prārabdha karma. For the renouncer who has the thought waves or vṛttis, preventing their fur- got Self-realisation through śravaṇa, manana, ther arousal, and finally leading tomanonāśa or and nididhyāsana, when all the signs of bond- the cessation of mind itself. The instruments for age like attachment, aversion, egoism, and so on controlling the mind are study of spiritual texts, cease, that state is called jīvanmukti. contact with realised souls, and abandoning of There are citations aboutjīvanmukti in many impure vāsanās. texts. The Gītā says: Prajahāti‘ yadā kāmān The author goes on to emphasise the role of sarvān Pārtha manogatān / Ātmanyevātmanā yogābhyāsa or yogic practices. Yoga Vāśiṣṭa says: tuṣṭah sthitaprajñah tadocyate; when one gives ‘By the steadfast practice of prāṇāyāma and by up all desires of the mind, O Partha, and remains the methods shown by the preceptor, by yogic satisfied in the Self alone by the Self, then such a āsanas and food control, the restlessness of prāṇa one is said to be of steady wisdom’ (2.55). can be controlled.’ Mahābhārata has this to say: ‘Nirāśiṣam- The yoga of āsana and the benefits thereon anārambham nirnamaskāram-astutim / Akṣīṇam have been clearly enunciated in Patanjali’s Yoga kṣīṇa-karmāṇam tam devā brāhmaṇam viduh; Sūtra: ‘Sthirasukhamāsanam; āsana is a posture one who has no desires, no goals to achieve, that is both steady and comfortable.’7 The practise neither begging favours nor praises, changeless of aśana yoga or yoga of food is done by filling two with all karmas exhausted, the gods know such parts of the stomach by food, one quarter with a person as a Brahmajnāni.’ water, and the final quarter is kept empty to allow Jīvanmukti is achieved by the practice of true the movement of air. knowledge leading to vāsanākṣaya or the an- What is yoga? As Patanjali Yoga Sūtra says: nihilation of mental tendencies and residual ‘Yogaścittavṛttinirodhah; yoga is the restraint of impressions, and manonāśa or the destruction mental modification’ (1.2). This implies that when of mind. the mind is perfectly pure and calm without any One way to reduce the malina or impure thought waves, one realises the true nature of the vāsanās and make certain that they do not arise Self as pure Existence-Consciousness-Bliss, which again is to constantly think ‘I am unattached’, is eternal, immortal, and infinite. This Self-realisa- giving up thinking of the world and remember- tion is yoga. The mind can be controlled by prac- ing the perishable nature of the body. They can tice and desirelessness. The Gītā says: ‘Abhyāsena tu also be countered by viveka or discrimination, Kaunteya vairāgyeṇa ca gṛhyate; by constant prac- doṣadarśana or recognising the blemishes of tice and detachment, O son of Kunti, it (the mind) things, satsaṅga or holy company, and tyāga or is brought under control.’8

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Nirodha or cessation of mind under the prāṇāyāma. It should become tranquil without samprajñāta samādhi has eight practices; among any distractions. It should not be allowed to enjoy them yama, niyama, āsana, prāṇāyāma, and the bliss that ensues from the state of samādhi. It pratyāhāra are external. Dhāraṇā or concentra- should be freed from attachment. Thus, by the tion, dhyāna or meditation, and samādhi or ab- practise of samprajñāta-samādhi without obs- sorption are internal. tacles and by the realisation of oneness with the Yamas (restraints) are ahimsā or non-injury, inner self, true knowledge arises in the mind. satya or truthfulness, asteya or non-stealing, brah- With the awakening of true knowledge, the macarya or celibacy, and aparigraha or non-accept- perception of the real eternal infinite Self that is ance of gifts, giving up greed.Niyama s (disciplines) beyond time is possible by continuous practice. are śauca or cleanliness, santoṣa or contentment, Thisabhyāsa is practice with enthusiasm. By con- tapah or penance, svādhyāya or study of scriptures, trolling this also, the cessation of the mind takes and Īśvarapraṇidhāna or making God the motive place. This isasamprajñāta-samādhi . for all actions, surrendering the fruits of one’s work Now samādhi is gained not only through to God with love and devotion. Prāṇāyāma is the higher state of renunciation but also by devo- control of vital energy by the practice of conscious tion to God. It is said in Patanjali Yoga Sūtra: regulated breathing in the form of recaka or com- ‘Īśvarapraṇidhānādvā; or by devotion to God.’9 plete conscious exhalation, pūraka or complete The Vedas proclaim that for meditation on conscious inhalation, and kumbhaka or retention saguṇa-brahman or Īśvara, praṇava or ‘Om’ is of air with calmness and concentration. Pratyāhāra the best symbol and hence it is termed as śabda- is the withdrawal of sense organs from their re- brahman or God in the form of sound. Patanjali spective sense-objects. When the external means too points out: ‘Tasya vācakah praṇavah; “Om” are brought under control, then efforts should be connotes Him’ (1.27). Hence, meditating on the made to practise internal means. meaning of praṇava, as taught in the Upaniṣads, Dhāraṇā is single-mindedness, that is fixing is a form of the worship of Īśvara. the mind on the object of concentration like one’s Therefore, worshipping the Lord by the rec- chosen deity or inner Self. Dhyāna or meditation is itation of praṇava and contemplating on its the continuation of the mental effort, so that the flow meaning, one shall surely get the blessings of the of thought is only towards the goal. Samādhi is the Lord and consequently success in samādhi. By realisation of oneness with the object of meditation. the practise of samādhi, there is manonāśa or ces- However, there are four obstacles to be over- sation of mind. It is only by a subtle pure mind come before reaching samādhi. They arelaya, that the secondary meaning of the word tvam of vikṣepa, kaṣāya, and rasāsvāda. Laya is sleep or the mahāvākya ‘tat tvam asi’ is known directly, torpidity due to inertia. Vikṣepa is the distraction and this further leads to brahma-sākṣātkāra or of mind caused by thinking of sense-objects again direct realisation of Brahman. and again. Kaṣāya is the state of mind with hidden Thus, it is clear thatjīvanmukti results from impurities like attachment, aversion, and so on. the practise of tattvajñāna or true knowledge, Rasāsvāda is relishing of the determinate ānanda which is obtained through vāsanākṣaya or de- at the beginning of the samādhi state. struction of latent tendencies of mind and What is the upāya, the means to liberation? manonāśa or complete cessation of mind. The mind inlaya state should be awakened by Mahadeva then talks of the benefits of

656 PB September 2020 Introduction to Tattvānusandhānam, an Advaitic Text 37 jīvanmukti. They arejñāna-rakṣā , protection of The author Mahadeva concludes by paying knowledge; tapas, penance; visamvāda abhāva, obeisance to his guru Svayamprakasha, Lord absence of non-compatibility; duhkha nivṛtti, Krishna, goddess Bharati, and his various other cessation of pain; and sukhāvirbhāva, manifest- preceptors. He says that by immersing in the ation of bliss. ocean of Bliss, he now remains as the one and By the state of jīvanmukti, doubts and mis- only eternal Consciousness. P apprehensions are prevented; this is the first References benefit known as jñāna-rakṣā. Tapas is control and purification of the mind, senses, and vital 1. Chāndogya Upaniṣad, 6.8.7. energy. Since for a jñāni there is no more rise 2. Gītā, 8.13. of vṛttis, the concentration of mind is achieved 3. Brihadāraṇyaka Upaniṣad, 1.4.10. 4. , 2. effortlessly. A ’s tapas is for guiding Kaivalya Upaniṣad jīvanmukta 5. Muṇḍaka Upaniṣad, 3.2.6. people on the right path. A jīvanmukta waking 6. Gītā, 9.22. up from samādhi state does not find the censure 7. Patanjali Yoga Sūtra, 2.46. of wicked disturbing. This is the third benefit 8. Gītā, 6.35. called visamvāda abhāva. 9. Patanjali Yoga Sūtra, 1.23. 10. Muṇḍaka Upaniṣad, 3.2.9. By knowledge, all misconceptions cease to exist and by the practice of yoga, all mental modes are controlled. The pains to be experi- n Advaita philosophy, the whole universe is all enced in other world too cease to exist by the Ione in the Self which is called Brahman. That Self destruction of sañcita karma, stored tendencies. when it appears behind the universe is called God. By the removal of ajñāna, there will be no attach- The same Self when it appears behind this little uni- ment to āgāmi karma, tendencies yet to give re- verse, the body, is the soul. This very soul, therefore, sults. This is the fourth benefit, namely, cessation is the Self in man. … The universe is you yourself, of pain. When the jīvanmukta practises jñāna the unbroken you; you are throughout the universe. yoga by the cessation of ajñāna along with its ‘In all hands you work, through all mouths you eat, projecting powers, there will be no obstacle and through all nostrils you breathe, through all minds the bliss of Brahman manifests in its entirety. you think.’ The whole universe is you; the universe This is the fifth benefit. is your body; you are the universe both formed and Thus the two-fold mukti has been explained unformed. You are the soul of the universe and its with definitions,pramāṇa s or proofs, and the body also. You are God, you are the angels, you are benefits thereof. Therefore, a jīvanmukta re- man, you are animals, you are the plants, you are the mains as the one undivided infinite eternal Brah- minerals, you are everything; the manifestation of man when the karmas that bind her or him to everything is you. Whatever exists is you. You are the the body get exhausted. Infinite. … Know this and be free. This is the Advaita The scriptures say: Brahma‘ veda brahmaiva conclusion. ‘I am neither the body, nor the organs, bhavati; one who knows the supreme Brahman nor am I the mind; I am Existence, Knowledge, and becomes Brahman oneself.’10 Thus true liber- Bliss absolute; I am He.’ … This is knowledge, know- ation or supreme freedom is of the nature of be- ledge of freedom. Freedom is the goal of all nature. coming one with Brahman, ‘aham brahmāsmi’ —The Complete Works of Swami Vivekananda, 2.462 arising out of statements like ‘tat tvam asi’.

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‘भवत्啃 ते गानमेकं गीयतेऽद्य मयाु गरो’ ‘A Song I Sing to Thee!’ (Swami Vivekananda’s Poems in Sanskrit) Dr K V Vasudevan

From ‘A song I sing to Thee’ 1. भवत्啃 ते गानमेकं गीयतेऽद्य मयाु गरो । सद् वास㔤्वदमसद् वास्त नाहं तद् गणयामि भोः ।। प्रशंसन्त जनाः सर핇 मुक्तकण㔠मिद ं स्यम ् । अथवा ते विनिन्न्त मन्य सर픂 तृणाय तत ् ।। दासोऽस्म भवतोराज्ञ वहामि शिरसाधुना । शक्त् युतोऽस्म ते पादपङ् कजं धारयाम्हम ् ।। A song I sing to Thee! Nor care I for men’s comments, good or bad. Censure or praise I hold of no account. Servant am I, true servant of Thee Both, Low at Thy feet, with Shakti, I salute!1

From ‘To a Friend’

2. दयं तव मित्र, निर㔮लं 3. त्ज मित्र वथृ ैव कल्पता- नितरां हन् भवत्तो 鵍रवम ् । मधिविद्यं महतĂ धियं स्यम ् । कदनं किल वदृ 鴿मेत् ते त्ज सस्ं वमूर्जतं च तत ् दयं पीडयिता निरन्रम ् ।। त्ज, यज्ञश्च तथा् त जाखिलान ् ।। यदि ते दयं महद् जने- इह निष्पटं महत्तमं ष्वधिकप्रीतमदङ् ग, चेत ् सखे । सधिु यः प्रेम वदन्त कारणम ् । न भवेदिह कत्सते जग- ु शलभास्तनलस् मध्तो त्यधिारःकिल जीवितंु तव ।। निपतन्तःकमु पाठयन्त तत ् ।। The nobler is your heart, know for certain, Let go your vain reliance on knowledge, The more must be your share of misery. Let go your prayers, offerings, and strength, Thou large-hearted Lover unselfish, know, For Love selfless is the only resource; There’s no room in this sordid world for thee Lo, the insects teach, embracing the flame! (4.493–4). (4.495–6).

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4. पुरतस्व तस् चेशितु- सामान्यास् न जानते तदखिलं सत्य, परं कालत- र्विवधा याक तयो विभान्तहो । स्त वेत्स्यन नय त्मङ् ग, निखिलानेतांश्च विचिनोषि हि कु त्रं त सखे, साध्ध्ना ।। सकलास्तापरित् चाकृ तीः ।। Though the good and the wise in life are few, इह यःखलु भेदचिन्या Yet theirs are the reins to lead, रहितः सर्ववधेषु जन्तुु । The masses know but late the worth; अनुरज्यत पू셁षःस्यं Heed none and gently guide (ibid.). भगवन्त महयत्सौ 鵍रवम ् ।। 8. ये दूरात ् प्रभवन्त वीक�तुमिमे सर핇ऽपि साकं त्या These are His manifold forms before thee, देवः �रपरमेश्वरश्च भगवान ् सार् त्या वर्ते । Rejecting them, where seekest thou for God? नित्य ते वितरन्त मित्र, सकलं श्वः�रयस ं त्त्啃 ते Who loves all beings without distinction, He indeed is worshipping best his God (4.496). निर्वघ्न भविता समस्मपि ते कार् विलम्ब विना ।। With thee are those who see afar, From ‘Hold on Yet a While, Brave Heart’ With thee is the Lord of might, All blessings pour on thee, great soul, 5. मेघैरन्रितोऽपि किञ्न विहायस्यष्रश्मि स्यं To thee may all come right! (ibid.). न स्� ट किमपि प्रदर्यति यद्यप्ब्셂ढं नभः । चेतः, स्वा㔥्मुपैहि भाव , नितरां धीरो यतस्त् स्तो From ‘The Song of the Sannyasin’ नूनं सभं विता जयस्व सखे, सर्त्रैवा च चिरात ् ।। 9. दूरात ् प्रयात्न्धारः सेयं दीपशिखा पुरः । If the sun by the cloud is hidden a bit, आन्धमन्धतमः कु र्त्यग्र नयति मन्भाः ।। If the welkin shows but gloom, शमय त्वममां तृष्णा जीवितार्थ महोत्टाम ् । Still hold on yet a while, brave heart, या जन्तस्त्व मृत्ुय च मृत्योरन् च कर्षत ।। The victory is sure to come (4.389). Let darkness go; the will-o’-the-wisp that leads 6. नूनं जीवितकृ त्मेतदधिकक्लशावहं प्राणिनां, With blinking light to pile more सौख्य तद्भवमुच्चै श्च चपलं व्यर समेषामपि । gloom on gloom. छायाग्रस्तमवाविभाति कलुषं ल啍ष् च, चेतः, स्यं This thirst for life, for ever quench; it drags याहि त् पर एव घोरतिमिर निष्कास तेजोबलात ।। From birth to death, and death to birth, व ु ं ् the soul (4.393). The duties of life are sore indeed, And its pleasures fleeting, vain, 10. पिता माता प्रिया मित्रमपत्यनीति कल्पतान ् । The goal so shadowy seems and dim, स्प्ननवेकमाणास्त न हि जानन्त वास्वम ् ।। Yet plod on through the dark, brave heart, अलिङ् गः स हि सर्वत्म कस् वैष पिता भवेत ् । With all thy might and main (4.390). कस् वा स्यत ् सतःु कस् मित्रं वा शत्रुरेव वा ।। 7. लोके ऽस्मन ् किल सज्नाः स येः सर्गो नित्य परमात्म सनातनः । समतयु श्चात्न्मल्पासथा- They know not truth who dream प्यते नेतृजना हि शासति जनान ् सर्वश्च ल啍ष्प्तये । such vacant dreams

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As father, mother, children, wife, and friend. Truth never comes where lust The sexless Self! Whose father He? and fame and greed Whose child? Of gain reside. No man who thinks of woman Whose friend, whose foe is He who is but One? As his wife can ever perfect be; (ibid.). Nor he who owns the least of things, nor he Whom anger chains, can ever pass thro’ 11. कु त्रान्वष्सि मित्र, त्व स्वतन配र् तदिहावनौ । Maya’s gates (ibid.). नायं लोको न च परस्तत्त नैव प्रदास्यत ।। व्यरमन्वेणं ते स्यत ् ग्रन्थष्वयतनेषु च । 14. के चिदेव विदुः सत्य निन्दयुरपरे तथा । यतस्वायमेवैष पाशं धारयते करः ।। अन्य परिहसिष्यन् गणयस् तृणाय तान ् ।। इतस्तस्तदीयोच्समाकर्णकारिणम ् । महात्न,् नित्मुक्तोऽसि देशाद् देशमट स्यम ् । तन्म रोदीरम्क्तकण्ठ मुञ् तं त्व सखे, स्यम ् ।। कु 셁ष् साहमन्येां विमोचय च तान ् कणात ् ।। मायाकृ तादावरकादन्तामिस्रतामयात ् ।। Where seekest thou? That freedom, friend, this world Few only know the truth. The rest will hate Nor that can give. In books and temples vain And laugh at thee, great one; but pay no heed. Thy search. Thine only is the hand that holds Go thou, the free, from place to place, and help The rope that drags thee on. Then cease lament Them out of darkness, Maya’s veil (4.395). (4.394). From ‘An Interesting Correspondence’ 12. उच्तां, सर्भूतेभ्य शान्तरस㔤्वित सर्दा । मा भैषुः सर्भूतानि मत्साशात ् तथेति च ।। 15. फणां भुजङ् गः कु 셁ते विदीर्ण उच्चैर्वसतां नणाॄ ं तथा नीचैश्च तस्थुाम ् । प्रचालितेध्म दहनो ज्लेच् । सर핇षामहमेवात्म सोऽहं लोकमिमं तथा ।। विभिन्देहस् हरेस्त नादैः परं च दूरात ् त्啍ष्या न मे स्व嵋 न नारकः । रिक्तो वनान्त परिपूर्ते च ।। नैषा भूमिर् च त्रासो न प्रतीक्षा काचन ।। कल्पन्तालप्रळयोग्रशक्तिं Say, “Peace to all: From me no danger be घनाघनाः स्वा किल दर्यन्त । To aught that lives. In those that dwell on high. सौदामनीभिर्विहतं यदैषां In those that lowly creep, I am the Self in all! वक्षःलोत्पटनकर㔮 ती啍षम ् ।। All life both here and there, do I renounce, तद्वन्हान्श्चनि जं मह配त् All heavens and earth and hells, व्ञ्जन् लोके पुरतः परेषाम ् । all hopes and fears” (ibid.). अगाधमन्यैर्रवापमुच्च- 13. यत्र कामश्च मानश्च लोभश्च प्रतितिष्ठति । र㔮नो यदा सकं ्षुतं स्वीयम ् ।। न तत्र ्सत य परमं कदाचिदपि सम्वेत ् ।। The wounded snake its hood unfurls, स नोत्啃 �ट परा यस् मनते स्वटम्बनीम ् । The flame stirred up doth blaze, ं त ु ु ु The desert air resounds the call सम्द ं योऽधिकु 셁ते स्वलमात्रां च वै तथा ।। Of heart-struck lion’s rage. 啍रधान्दुे न महता भूयः सन्दानतश्च यः । The cloud puts forth its deluge strength न मायायाः कपाटं स क्वचदप्यतवर्ते ।। When lightning cleaves its breast,

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When the soul is stirred to its inmost depth Before the sun, the moon, the earth, Great ones unfold their best (8.163). Before the stars or comets free, Before e’en time has had its birth, 16. नेत्रद्वयं निषप्रभमस्त, चित्तं I was, I am, and I will be (ibid.). म्लयत्हो मैत्रमुपैतु लोपम ् । 19. इयं मनोज् धरणिर㔮हौजा हिनस्त रागो, विधिराशु ती啍ष्न ् रविश्च शान्त मृगलाञ्नश्च । ददातु दण्डनयुताधिकांश्च ।। देदीप्मानं विपुलं हि 셂प्- सचू ्ग्रवेध्य तिमिरं सदा ते पात्रोपमं विष्णपद ं च सर्म ् ।। 셁णद् मार् सकलं जगच् । प्रवर्ते नित्यमह प्रपञ्च त्वा हिंसितंु हन् नितान्भुग्- निमित्तनैमित्तिकभावबदम ् । 땍रभङ् गभीमं समुपैतु वेगात ् ।। ससु यतं ं जीवति सर्मत्र भो जीव, सर픂 तदवे啍ष किञ्चद्, ससु यतं ं तत ् तु विपद्यते च ।। भयं न यायास्त्वहेश्वरो यत ् । The beauteous earth, the glorious sun, मावेक�षिष्ठास्तमसव्सव्य The calm sweet moon, the spangled sky, पार्श्, पुरो लोकय ल啍षमेकम ् । Causation’s laws do make them run; They live in bonds, in bonds they die (ibid.). Let eyes grow dim and heart grow faint, And friendship fail and love betray, 20. न द्वौ न नाना किल रे तदेकं , Let Fate its hundred horrors send, तस्मत समस्त मयि ते विशेषाः। And clotted darkness block the way. ् All nature wear one angry frown, तत्ता饃शो द्वेष्म परान ् कथं वा, To crush you out—still know, my soul, कथं नु तानत्र जहामि दूरात।।् You are Divine. March on and on, किञ्चन् करत् प्रभवामि किन्त Nor right nor left but to the goal (ibid.). स्नयाम तेष्वव पुनः पुनश्च। 17. न देवताहं, न च मानुषो वा, Not two or many, ‘tis but one, न तिर्गेवं, न पुमान ् ,न च स्त् । And thus in me all me’s I have; न त,् न देहो निगमाश्च यस् I cannot hate, I cannot shun Myself from me, I can but love (8.164). विदुर् त配त् महितं हि सोऽहम ् । Nor angel I, nor man, nor brute, 21. स्प्नत ् प्रबुद्ध्यस लभस् बन्धत ् Nor body, mind, nor he or she, मुक्तिं च मा त्व परमुद्विजिष्ठाः । The books do stop in wonder mute छाया मदीया गहनापि जात To tell my nature; I am He (ibid.). ु न भाययेन्मामित विद鴿 सोऽहम ् । 18.य सर्ू च् चन饍रच् भुवश्च तारा- From dreams awake, from bonds be free, गणात ् तथोत्पतपरम्रायाः । Be not afraid. This mystery, प्रागासमेकोऽहमितश्च वर् My shadow cannot frighten me, भूयो भविष्याम च नास्त शङ् का ।। Know once for all that I am He (ibid.).

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From ‘The Living God’ What though if bad o’er good prevail, 22. रे मूढाः, साक�णंसाक्त ् परमात्मनमीश्वरम ् । And vice o’er virtue reign (8.170). तस् दिव्य विभूतीश्च सर्त्र प्रसताृ भुवि ।। 25. सरु भिल विकसितपुष् हित्व दूरात ् मृषाभूतान ् सङं ् कल्प्रभवान ् मुधा । प्रकृ तिं स्वा त्व कदापि महितात्न ् । आभासाननुधावन्त यूयं सस्हमप ेव तान ् ।। मा परिवर्य निर्र- पतिष्थ 鵍रवं 셂क्षवादकलहादिषु । मयाचितं परिमलं 鵍रवं किरतात ् ।। अतस्मेव सेवध्व साक्त ् �रपरमेश्वरम ् ।। Change not thy nature, gentle bloom, भिन् मिथ्याक तान ् सर्वनाभासानधुनैव तु । Thou violet sweet and pure, Ye fools! who neglect the living God, But ever pour thy sweet perfume And His infinite reflections with which the Unasked, unstinted, sure (8.170). world is full. While ye run after imaginary shadows, From ‘In Search of God’ That lead alone to fights and quarrels. Him worship, the only visible! 26. यदा दा셁णा यपदो मां ग्रसेरन ् Break all other idols! (8.169). यदा दुर्लं मे दन्त च सीदेत ् । यदा यनत्रणैस्त啍षती啍ष्रधस्तत ् From ‘To an Early Violet’ प्रकृ त्युत्तैः स्यमहं कार्मूढः ।। 23. यदि तव शय्य धरणिः तदा प्रेम मामेत् कर् मदीये विपुलहिमान्य विराजते छन्न । मृदु व्यहरत्ङ् ग मा भूद् भयं ते । यदि च प्रावरकं ते समीपेऽस्महं ते समीपेऽस्महं ते प्रभञ्नः सकललोकवेपथुकृ त ् ।। तदेतत ् शृणोमीव मे भाति साक्त ् ।। यदि तव सरणिं स्ततंु अये स्नह, साकं त्या वर्मानो सज्न्त नकृ तबुदयः सदःु । भवेयं समुत्啃 ष्टचित् बलेन । विकिरसि किमर्मेतत ् सहस्राधिकाश्चेह मां मृत्यसघाःं गगनतले पुष्, परिमलं द्यम ् ।। समायान्त तेभ्य न किञ्चद् बिभेमि ।। What though thy bed be frozen earth, When dire calamity seizes me, Thy cloak the chilling blast; The heart seems weak and faint, What though no mate to cheer thy path, All nature seems to crush me down, Thy sky with gloom o’ercast (ibid.). With laws that never bend. Meseems I hear Thee whispering sweet, 24. मोघो भवतु प्रणयो My love, ‘I am near’, ‘I am near’. विफलोऽस्त तवैष परिमलप्रसरः। My heart gets strong. With Thee, my love, A thousand deaths no fear (7.452). दोषो जयतु गुणं वा P धर㔮मधर्म प्रधर्यत्थवा।। References 1. The Complete Works of Swami Vivekananda, What though if love itself doth fail, 9 vols (Calcutta: Advaita Ashrama, 1–8, 1989; Thy fragrance strewed in vain; 9, 1997), 4.511.

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REMINISCENCES AND REFLECTIONS Memoirs of Swami Vireshwarananda Swami Sukhatmananda

(Continued from the previous issue)

The Holy Mother Have you read the recent book?’ Maharaj was ne day, Swami Vireshwaranandaji ad- referring to the translation of Swami Sarade- dressed around one hundred and fifty shananda’s (Gopesh Maharaj) reminiscences Odevotees gathered in the evening at the of Holy Mother published by Chennai Math. Chennai Math on the subject of concentration. Maharaj also mentioned that Gopesh Maharaj In that lecture, Maharaj thus spoke about Holy gave him the manuscript of Mother’s reminis- Mother Sri Sarada Devi: ‘Mother used to say, “I cences, which he passed on to Udbodhan for am always standing near the door; push the door publication. Gopesh Maharaj did not read the and you will see me”. ‘Pushing the door’ means printed version for he would say that he has done ‘the effort we have to put on’. Even a little effort his duty and handed it over to the authorities. yields much results. That is our Mother!’ A monk then told Maharaj that he had Maharaj also recalled an incident which read the Bengali version of that book which happened at the time of cremation of the mor- was serialised in the Udbodhan earlier. He also tal remains of the Mother at Belur Math. Her added that, even then, it would be a blessed op- body was brought to the courtyard and kept portunity for him to hear at least few words dir- for last darshan. Mahapurush Maharaj (Swami ectly from Maharaj. Shivananda) said to all those present there: Maharaj continued: ‘Gopesh Maharaj heard ‘Now all of you have a last look at the Mother. of Holy Mother for the first time from aDandi From here onwards, you will see Mother very Swami, after two months of stay at the Belur rarely in deep meditation and that too, for a Math. That monk told him about the Mother. few seconds only.’ Then Gopesh Maharaj developed a desire to Maharaj also informed us about a house near meet her in person and take mantra dīksha or the Chennai Math, where the Holy Mother spiritual initiation from her. In those days, pho- stayed during her visit to Chennai. He clarified tos of the Mother were not available and people that it was the third house from a nearby medical even did not talk about her in public. shop called Annai Pharmacy. There was a doubt ‘Gopesh Maharaj went to Joyrambati for whether the Mother stayed in the first or the the first time accompanied by Swami Sat- third house. It was known that Swami Brahman- prakashananda and a Bengali gentleman. He andaji Maharaj stayed in the first house. joined them at Champadanga railway sta- When a monk asked next day again about tion. They all started off in a bullock cart and the Mother, Maharaj exclaimed: ‘What more reached Arambagh. can I tell? There are many things in the books. (Continued on page 672)

PB September 2020 663 44 Swami Vivekananda and Louisville

Meera Alagaraja

live in Louisville, a city in the US state Purpose and Goals of Kentucky, and wondered if Swami Viveka- I begin by tracing the social circles and friend- Inanda had ever visited my city. Louisville is ships of prominent women who were personally close to Chicago and many people travelled to acquainted with Swamiji in Chicago. Women in visit the Chicago Exposition in 1893. I was also these circles shared similar backgrounds, inter- happy to find out that several people from Lou- ests, and education and were able to form strong isville were involved in the design and construc- cohesive social ties that remained intact for most tion of notable works at the Exposition. This of their lives. The focus on women is helpful to was a good signal to explore any connections contextualise Swamiji’s impact from an add- between Swamiji and Louisville. itional lens. I often wondered how Swamiji came Swamiji said: ‘As I grow older I find that I to be an early advocate for women. He was a look more and more for greatness in little things. feminist, long before this ideology existed or be- I want to know what a great man eats and wears, came a mainstream movement. and how he speaks1 … where he lived and slept The suffrage movement4 gained increasing and how he passed the day, instead of all rushing momentum where tens of thousands of women to put down what he said!’2 These words motiv- across the US participated in meetings, marches, ated an interest in me to search for links between and protests seeking equal rights. Several of them Swamiji and Louisville. Swamiji’s work and ideas were well-known to Swamiji.5 Swamiji’s ideas attracted thousands of people including artists, concerning women were formed as a result of nu- sculptors, poets, scientists, writers, and suffragists. merous interactions, and no doubt enriching con- We know Swamiji influenced such great per- versations with women during this time. In turn, sonalities as Auguste Rodin, Nikola Tesla, and Swamiji’s transforming ideas for increasing our Emma Calve. He also influenced many other knowledge and awareness of our deepest Self, and equally prominent personalities that were likely the importance of finding one’s path and true pur- to have known him through their friendships pose, resulted in mutually beneficial exchanges. with Rodin and others. Thousands of people came to his talks, and followed his speeches in The Two Women from Louisville newspapers. His ideas were discussed in their so- The initial findings I present here focus on two cial circles, among friends and family members. prominent women—Enid Yandell and Ellen From the unaccounted thousands of people who Semple, who were born and raised in Louisville. knew Swamiji, I explore interesting connections Generationally closer to Swamiji, both women between Swamiji and two leading personalities were well known nationally and internationally from Louisville; the sculptor Enid Yandell, and in their time. More recently, their work is again the anthropogeographer Ellen Semple.3 receiving recognition in the US.

664 PB September 2020 Swami Vivekananda and Louisville 45

Enid Yandell Enid Yandell received recognition from a very young age. Enid was involved with the Kentucky State Building for the Chicago Exposition. Every state in the US was invited to showcase and represent their best art, history, and notable works. Enid was given responsibility for Kentucky by leading citizens from Louisville. Enid worked to create sculpture for the building which was ready by June 1893.6 More interestingly, Enid was invited by Ber- tha Palmer, who served as the President of the Board of Lady Managers. As we know, Swamiji acknowledged Bertha Palmer ‘as having been Enid Yandell (1869–1934) very kind to him’.7 Bertha Palmer was also born developed sculptures to support a roof garden and raised in Louisville, and knew Enid through and worked on caryatids for the building which their shared geographic ties.8 Their families was much praised.12 moved in similar social circles before Bertha Enid’s close association with the Bertha Palmer’s family moved to Chicago. Enid wrote Palmer and the Woman’s Building raises some an interesting autobiographical account in 1892 interesting questions. Would not Bertha Palmer with two other women describing her experi- who hosted the reception mention in her open- ences as a single woman living in a big city like ing remarks that women were primarily respon- Chicago.9 For the first time in her young life, she sible for the Woman’s Building? If Swamiji was was earning ‘fair wages’, even though these wages talking about conditions of women in India, were far less than what men received. Her daily would not the person(s) introducing the speak- schedule involved working with sculptures for ers mention the organised efforts women had different buildings all day. She and other women undertaken for the success of the Exposition? sculptors (about ten) worked with one another We can better understand Enid’s approach to for two years, from 1891–3 to get the city of Chi- her work and life with a following quote that cago ready for the Exposition.10 captures her spirit: ‘Work is the development of character, the triumph of intellectuality and spir- Woman’s Building ituality I strive to express.’13 This perspective of Enid’s responsibilities as noted in her corres- Enid’s emphasises the importance of rendering pondence with Berth Palmer involved work- one’s creativity and spirituality through work. ing closely with other women sculptors for the These ideas align with Swamiji’s ideas on work Woman’s Building. This building is notable as and building of character. we know that Swamiji gave a talk on the ‘Con- ditions of Women in India’ on 14 September Paris at a reception hosted by Bertha Palmer, which I was able to find other individuals who were by all accounts was a success.11 Enid worked well-known to both Swamiji and Enid. For in- on the building for a year until May 1892. She stance, Enid moved in the same circles as Rodin

PB September 2020 665 46 Prabuddha Bharata

for several years after the Exposition and was in social circle are Swamiji’s own disciples and follow- Paris in 1900.14 Rodin and Swamiji exchanged ers. When I searched for information on Swamiji rich conversations about art and sculpture in in Louisville, I found out that his youngest dis- relation to India, thus offering another distinct ciple, Swami Paramananda had visited and stayed possibility of Enid’s connection with Swamiji. in the city a number of times.19 This was useful Swamiji participated in the Congress of the His- in tracing Ellen Semple’s connections to Swamiji. tory of Religions at Paris in the same year.15 He Ellen likely moved in similar circles as Enid in was the only Indian representative and presented Louisville. Unlike Enid, Ellen did not attend the two papers at the conference. Further, Bertha Chicago Exposition. By this time, Ellen had com- Palmer was invited and served as the US repre- pleted her education at Vassar, a prestigious in- sentative for this conference.16 We can assume stitution of learning for women and travelled to that Enid and Bertha connected in Paris. It is Germany for advanced learning in geography.20 conceivable that Swamiji who also visited Rodin during his time in Paris, was likely to have met Vedanta in Louisville the two women, as their acquaintance goes all During his visits to the Midwest, Swami Para- the way back to Swamiji’s initial days in Chicago. mananda echoed the words of Swamiji empha- Yet another connection offers interesting pos- sising a personal connection to God or a higher sibilities for Enid and Swamiji to have known of power or being.21 Like his Guru, Swami Para- one another. Malvina Hoffman as we know met mananda gave talks to sold out audiences. He Swamiji as a young girl, and recorded her unerring stopped frequently in Louisville, Cincinnati, insights of the impact of his very presence on her.17 and St Louis attracting huge audiences. He Enid had close friendship with Malvina Hoffman would easily draw as many as 100–250 people as both women worked for the Red Cross during in his talks in Louisville. People in those days World War I. Interestingly, Malvina Hoffman was were no different, and shared similar interests one of the closest and trusted friends of Rodin and on topics related to health, happiness, and pros- his wife. It is likely that there were conversations of perity. Swami Paramananda delved into these Swamiji among these lifelong friends. topics. For example, in 1919, during one of his Enid’s involvement with the Woman’s Build- visits to Louisville, the Swami addressed topics ing and the Exposition for three years is likely on the ‘Universal ideal of religion’, ‘Four-fold to have brought her into close proximity of yoga method’, ‘Can destiny be overcome?’, and Swamiji. We can be certain that no one could ‘Life after death’.22 have missed Swamiji’s ‘towering presence’ as he In the period following World War I, the gen- dominated the Exposition with ‘the force of his eral ideas of Vedanta conveyed by Swamiji and personality’.18 Therefore, it is certain that Enid now Paramananda were discussed in Louisville. knew of Swamiji and perhaps, interacted with Regular Vedanta classes were conducted, ap- him in Chicago and Paris as their travels took pointments and private interviews were sched- them to different cities. uled for one-on-one interactions, which were critical in reinforcing Swamiji’s work.23 During Ellen Semple his time in Louisville, Swami Paramananda was We can be confident of Ellen Semple’s connec- hosted in the best of hotels (for example, the tion to Swamiji as the individuals identified in her Seelbach hotel which exists even today), and

666 PB September 2020 Swami Vivekananda and Louisville 47 lectured in some of Louisville’s best meeting Thus, Ellen shared similar ex- rooms.24 The Swami was often invited to address periences with Enid as she the Woman’s Club, Engineers and Architects fought against gender and Club, and several other important local organ- occupational biases within isations. The Woman’s Club in particular was her field. Her work took her significant as it offered gatherings for spirited to many countries, and India discussions of empowerment, economic, pol- was one of them. In honour itical, and social equality. Swami Paramananda of her contributions, the Uni- was invited to speak at the Club a number of versity of Kentucky organises times during his stay in Louisville. Swami Par- seminars and discussions cele- amananda complemented Swamiji’s success in brating ‘Ellen Churchill Sem- the West (1893–1900) consistently over a long ple Day’ every year (ibid.). Ellen Semple (1863–1932) period of twenty years. Concluding Thoughts Ellen Semple and Sister Devamata Enid Yandell and Ellen Semple were successful We are certain Ellen interacted with Sister women who did not let societal expectations Devamata (Laura Glenn), who not only had met deprive them of their agency and purpose. Both Swamiji, but was also personally acquainted with women did not just contribute to civic good Holy Mother Sri Sarada Devi and the direct dis- as women from prominent families were gen- ciples of Sri Ramakrishna. As a disciple of Swami erally expected to do. Taking on a society that Paramananda, Sister Devamata had visited did not value women or their work, they strove Chennai and Kolkata during her stay in India. to manifest their talents and creativity in their In a letter to Sister Devamata, Ellen refers chosen fields. Swamiji would have viewed his fe- Swamiji’s works acknowledging his impact. Fur- male contemporaries as karma yogis, who were ther, she also shared how much the ideas of Ved- committed to fulfilling their talents and inter- anta influenced her work and sense of well-being. ests through work despite the many challenges Congratulating Sister Devamata on the publica- they faced. Swamiji’s interactions with women tion of two articles, Ellen praised the clarity of like Enid and Ellen thus, add additional facets thoughts and ideas of Vedanta, acknowledging to our understanding of the likely influences that that ‘the ideas inspire me too, in spite of my strict shaped his own ideas for empowering women in scientific training, for I realise thatthe domain of India. The women were also transformed by the the spirit is larger’. 25 impact of Swamiji’s personality and ideas. Like Enid, Ellen was a trailblazer in her At some level, Swamiji would have recog- chosen field of work. As one of the first female nised some parallels with his life experiences anthropogeographer, Ellen was involved in the and those of his female contemporaries. I think development of geography as a discipline in the Swamiji and the trailblazing women identified in US.26 She was the first woman to be the Presi- this paper shared at least a couple of similar life dent of the Association of American Geogra- experiences. Each fought to lead a life of their phers in 1921. Despite her credentials in research choice and interests. Second, they sought to pur- and teaching, she failed to receive a tenured sue their creativity and poured their energies into faculty position in several leading universities. their chosen profession, whether it was in art,

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science, or spirituality. Third, they refused to con- 9. See Enid Yandell, Jean Loughborough, and Laura Hayes, Three Girls in a Flat (Chicago: fine themselves to the expectations and burdens Knight and Leonard, 1892). set by their families and communities, or society. 10. See Enid Yandell: Kentucky’s Pioneer Sculptor, These themes are universal, and they appeal 51. to us because they espouse values we want to 11. See Swami Vivekananda in the West: New Dis- realise in our own lives, in work or through re- coveries, 1.97. 12. See Enid Yandell: Kentucky’s Pioneer Sculptor, lationships. In their life and work, we see an all- 53. inclusive intersection of diverse values that foster 13. Tatiana Ryckman, The Legacy of Louisville individual freedom, social justice, empower- Sculptor Enid Yandell accessed on 01 October 2019. urge and inspire us to find purpose and meaning 14. See Enid Yandell: Kentucky’s Pioneer Sculptor, in our own lives. Grounded and yet unconven- 113. tional in their times, their lives feel so modern 15. See Swami Vidyatmananda, Vivekananda in and contemporary.27 P Europe, 90. 16. See Hope Black, Mounted on a Pedestal: Bertha References Honoré Palmer (United States: University of South Florida, 2007), 1. Sister Nivedita, The Master as I Saw Him (Kol- kata: Udbodhan, 2004), 165. accessed on 28 August 2019. 2. His Eastern and Western Admirers, Rem- 17. See Malvina Hoffman,Heads and Tales (New iniscences of Swami Vivekananda (Kolkata: York: Charles Scribner’s Sons, 1936). Advaita Ashrama, 2017), 469. 18. Swami Vivekananda in the West: New Discov- 3. See ‘Life and Career of Ellen Churchill Sem- eries, 1.101. ple: Life’ (Lexington, KY: University of Ken- 19. ‘Swami Paramananda of India’, The Courier- tucky Libraries), accessed on 22 June 2019. com> accessed on 09 December 2017. 4. Women’s suffrage is the right of 20. See ‘Life and Career of Ellen Churchill Sem- women to vote in elections.The woman suf- ple: Life’. frage movement actually began in 1848, 21. See Sister Devamata, Swami Paramananda: when a women’s rights convention was held Mystic, Poet and Teacher (Massachusetts: Ved- in Seneca Falls, New York. See: accessed on 22 23. See Swami Paramananda: Mystic, Poet, and June 2019. Teacher. 5. See Mary Louise Burke, Swami Vivekananda 24. ‘Swami Paramananda of India’. in the West: New Discoveries, 6 vols (Calcutta: 25. ‘Ellen Semple’s Letter to Sister Devamata’, Advaita Ashrama, 1985), 2.187. Swami Paramananda Papers (Cohasset, Mas- 6. See Juilee Decker, Enid Yandell: Kentucky’s Pi- sachusetts: Archives and Special Collections, oneer Sculptor (United States: University Press 02 June 1916). of Kentucky, 2019), 53. 26. See ‘Life and Career of Ellen Churchill Sem- 7. Swami Vivekananda in the West: New Discov- ple: Life’. eries, 1.96. 27. I am thankful to Sudha Ma from Vedanta 8. See ‘Social networks of Enid Yandell’, Kentucky Center, Cohasset for archival materials related Women: Enid Yandell, Speed Art Museum to Swami Paramananda. I gratefully acknow- (Louisville, KY: University of Louisville), ledge the support of Swamis Mahayogananda . of Southern California.

668 PB September 2020 49 PRABUDDHA BHARATA—125 YEARS BACK Glimpses from the Glorious Past

The Narrow Way spiritual things you may have the opportunity of hearing—attend to it whether you under- (From September 1896 issue) stand it fully or not, whether it is to you a mere ‘For straight is the gate, and narrow is the way statement of truisms, or whether, as is more that leadeth unto life, and few there be that find likely, its metaphysical philosophy seems to it; but wide is the gate, and broad is the way and soar above your head. Store in your memory many there be that go in threat.’ whatever you can grasp, for a time will come —St. Matthew, vii.13–14 when you will understand more fully, and your hat hope for one who lives in future progress will be facilitated by what you so fluctuating a state of mind, and is may now learn. Wso unable to keep his soul in equilib- 3rd. Realise as fully as possible the current rium? And how can he expect to attain to pas- opinions about duty in the society and nation sionate tranquillity—the very antithesis of his in which you have been born and brought up. present state? However much you may have—or think you Krishna answers Arjuna: ‘Let him regain have—transcended the ordinary current no- his kingdom.’ Let him turn the very passion of tions of morality, the study and comparison his nature to the contest and he will conquer. of the opinions of others is a necessary part of Let him oftener and oftener lift his mind to the your education. celestial regions and he will be reinvigorated 4th. Act so as to give yourself only satisfac- by some reflex from the great souls who dwell tion. … Act so as never to incur the upbraidings there. Let him conquer tranquillity by fervency of conscience. Should experience have taught of spirit. that any act is followed by inward shame, avoid One who realises this difficulty of controlling that act in future; and as the whole nature the heart, and who desires to rid himself of these develops conscience develops also. What might constant fluctuations of feeling should pursue previously have been done without a qualm will his search in a systematic manner, and the fol- now evoke the stings of shame, for as the stand- lowing four rules may be taken as guides. ard become more exalted so will the inward 1st. Read the holy books of all ages and all pressure become more severe till we make the peoples, the Vedas, the Dhammapada, the Bible, outer accord with the inner. … Yes, conscience the Zend Avesta, and the Koran, whichever is is indeed the ever sharpened goad that will found by practical experience to have most effect never let us rest; it is turned into an instrument on the life, for we are all governed by our emo- of torture when in our waverings we are led to tions and require different influences. But above embrace a lower life, but it is the surest guaran- all and before all, read the Song Celestial of the tee of our God-head, and contains in itself the heavenly Krishna. potency of all progress. P 2nd. Attend to any conversation about (From the Problems of Hidden Life – By Pilgrim)

PB September 2020 669 50 TRADITIONAL TALES Stories from Mahabharata Savitri-Satyavan (Continued from previous issue)

shvapati began to make preparations Ashvapati said: ‘O royal sage! You know very for the marriage of his daughter Savitri. well that happiness and misery are imperma- A He invited many elderly persons and nent. Both my daughter and I are aware of this priests for the joyous occasion. Then, accompa- fact. Therefore, I beseech you not to use such nied by his daughter, he set out for the forest on words towards me. I have come here only after an auspicious day. having made up my mind. I have saluted you out The whole wedding party reached the hermit- of genuine friendship. Hence, you should not age of Dyumatsena situated in the sacred forest. disappoint me. I am approaching you with pure The king Ashvapati, with the priests, went on love. So, be kind enough not to refuse me. I feel foot to meet the royal sage. In the hermitage, he that you are not different from me, but my own. saw the old king seated on kusha grass under a We both are equal and should be in agreement Sal tree. The king Ashvapati, in conformity with with each other. Hence, be pleased to accept my the customs and traditions, paid respects to the daughter as your daughter-in-law, as the wife of royal king Dyumatsena and introduced himself your virtuous son Satyavan.’ with appropriate words. Dyumatsena said: ‘O great king! I always Dyumatsena was not an ordinary king; he cherished a great desire of forming an alliance was also well versed in the religious matters. He with you. But then, I was deprived of my king- offered the king a seat andarghya , the sacred dom. So, I hesitated to do it. Alright, what I once water to wash hands. Then Ashvapati expressed longed for, has come to fruition now. You are a in detail, his intention of marrying his daughter welcome guest to me.’ to Satyavan. Then these great kings invited the ascetics liv- Ashvapati said: ‘O royal sage, this girl named ing in the nearby hermitages. They all gathered Savitri is my daughter. O learned one, will you to celebrate the marriage according to the cus- kindly accept her as your daughter-in-law ac- toms and traditions of both the families. cording to the customs of your royal clan?’ Ashvapati left the hermitage with a mixed Dyumatsena said: ‘O great king, you know feeling. He was happy that he gave his daughter our present condition. We have taken refuge in to a suitable and virtuous bridegroom. But he this forest after being exiled from our kingdom. felt the grief of being separated from his beloved Since then, we are practising austerities control- daughter at the same time. ling our senses. Your daughter is brought up in Both Satyavan and Savitri were delighted the luxury of a royal court. How will she be able on this special occasion. Satyavan found a wife to put up with the hardships of a forest life?’ endowed with noble qualities, while Savitri

670 PB September 2020 Savitri-Satyavan 51 too got a husband who was dear to her heart. Savitri, a virtuous lady that she was, removed all her ornaments and wore the simple clothes of a forest dweller. She pleased everyone with her noble qualities like self-control as well as affec- tion and dedicated service to all. She delighted her mother-in-law by taking care of her physical comforts, and father-in-law, by doing his service as a worship to god and by practising self-control in her speech. She also became the cause of joy for her husband by her skilfulness in every work and sweet disposition. Markandeya continued with his story: ‘O Yudhishthira, the scion of Bharata clan, these virtuous people continued to live in the hermitage engaged in meditation and severe austerities. However, Savitri could not forget the words of Narada about the imminent death of her husband within a year, the thought of which haunted her day and night.’ One year lapsed. The day had come, when Satyavan was to die. Savitri had counted each Markandeya said: ‘Having said this, Dyumat- day and knew beforehand about the speculated sena kept silent. Savitri remained without food day. Having calculated the day of her husband’s for three nights. Even on the last night, she con- death, she was observing fasting and other vows tinued to remember her husband, who would for four consecutive days. Her father-in-law ob- die the next day. Grief stricken, she passed that served her fasting and felt sorry to see her plight. night in misery.’ Of course, he did not know the real cause of her The sun arose next morning and Savitri per- undergoing such hardships. He got up from his formed her devotions and offered oblation to the seat and consoled Savitri with caring words. sacred fires. She then saluted aged brahmanas, Dyumatsena said: ‘O my daughter! You have her father-in-law, and mother-in-law. Then she taken up a difficult penance. It is extremely stood before them in all humility with folded hard on your part to fast continuously for three hands. The sages who lived in the nearby hermit- nights.’ ages pronounced blessings that she might never Savitri said: ‘O Sir! There is no need for your become a widow. Savitri, who was immersed in worry. I have taken the vow with a firm reso- deep contemplation, said in her mind ‘be it so’ lution. You know, Sir, that resoluteness is the and bowed before that gathering of holy persons. root of success in any work.’ Everyone dispersed from the scene, but Savitri Dyumatsena said: ‘Princess, I cannot, by any remained alone, waiting for the moment of her means, tell you to give up the vow. Instead, elders husband’s death. Seeing her seated alone, her fa- like us should encourage you to complete the vow.’ ther-in-law and mother-in-law came near her.

PB September 2020 671 52 Prabuddha Bharata

The father-in-law said: ‘O my dear daughter, Dyumatsena said: ‘From the day Savitri be- your wish to do penance has been fulfilled. Now came my daughter-in-law I do not remember her it is time to partake food. Do whatever you think to have made any request to me. I gladly allow as proper to do.’ my daughter-in-law to accompany my son to Savitri said: ‘Dear Sir, I have set the time for the forest. But, O my daughter! please behave in my meal as that when sun would go down. I am such a manner that Satyavan will not neglect his firmly committed to this.’ work on the way.’ Markandeya said: ‘At the very moment when Savitri was burning with sorrow inside her Savitri was uttering these words, Satyavan left the mind; still she put up a smiling countenance and hermitage for forest, with an axe on his shoul- went to the forest with her husband. Satyavan ders. On seeing this, she spoke to her husband.’ showed her the splendour of the forest. Savitri said: ‘You should not go alone. I will Satyavan said: ‘Savitri, behold these rivulets also go with you. I have a feeling that I should with sacred waters and beautiful trees with blos- not be separated from you.’ soming flowers.’ In his attempt to stop Savitri, Satyavan said: However, Savitri’s mind was concentrated ‘O my dear! You have never gone to the thick not on the words of her husband, but on his dangerous woods before. The path is very rug- bodily movements. Her husband was still liv- ged. Moreover, lean and weak you are because ing, but she was terrified in remembering what of your observance of fasts and austerities, how the sage Narada had said to her. She followed will you be able to walk such a long distance?’ him slowly with her mind, which, as if, was div- Savitri said: ‘I am very eager to go with you. I am ided into two parts, one responding to her hus- not at all exhausted due to my fasting. Therefore, band’s narratives and the another, waiting for please do not prevent me from coming with you.’ that fatal hour. P Satyavan said: ‘Because you are very much (To be continued) eager to go with me, I will not prevent you. How- ever, please take permission from my parents so (Continued from page 663) that I will not be blamed for your hardships.’ Markandeya said: ‘Savitri then bowed down ‘There, Satprakashananda developed dysen- to her mother-in-law and father-in-law and ar- tery and expressed his unwillingness to go to dently begged for permission.’ Joyrambati in that condition as it would cause Savitri said: ‘My husband is going to forest to inconvenience to the Mother. Gopesh Maharaj collect the fruits and firewood. It is my earnest also insisted that he would not go alone with- request that both of you, who are worshipful, out the company of his friends. Finally, they give permission to me to go with him. I cannot all decided to stay on the road itself. During bear the separation from my husband, at least on the night, Swami Satprakashananda slept in- this day. At the same time, you should not pre- side the cart while Gopesh Maharaj slept under vent your son from going to forest, as he is per- the cart. Next day, they arrived at Kamarpukur, forming his duty to you and the sacrificial fires where Shibu Da (nephew of Sri Ramakrishna) by doing so. Further, I have not walked to the received and fed them. Then they all proceeded forest for the last one year. I have a great desire to Joyrambati.’ P to see the scenic beauty of the forest.’ (To be continued)

672 PB September 2020 53 REVIEWS

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Musings of a Monk writings had reached the readers earlier through Swami Smaranananda several magazines and commemorative volumes. Comp. Swami It is also to be noted that the writings span an ex- Jnanavratananda tended period of about five decades starting from Ramakrishna Mission Institute of the early sixties. As can be expected, there is a var- Culture, Golpark, Kolkata 700029. iety in the way topics are dealt with. Website: https://www.sriramak- In the article ‘Where Religions Meet’, the rishna.org. 2017. 692 pp. `270. hb. author refers to the debilitating effect of an or- isbn 9789381325902. ganised religion on the spirituality of its followers. hen a monk begins to muse, it is natural He illustrates beautifully how the Ramakrishna to expect the content of his musings to be Order has solved this problem by stating that in Wsomewhere up in the sky, high above the concerns the Ramakrishna Order only the work is organ- of earthly creatures. One may also imagine those ised, but not religion. To ‘work effectively’ an or- heavenly musings to be away by a mile from com- ganisation is a must (344). This outlook succinctly mon folks, thanks to their abstract and rigmarole captures Swami Vivekananda’s vision for the or- ideas. A reader who, after seeing the title of this ganisation that he gave shape to. book, picks it up with such a quaking mindset is ‘Spirituality in Daily Life’ is a topic close to the in for a pleasant surprise. She or he will soon re- heart of Revered Maharaj. In the article bearing alise that just as the proverbial appearances, book that title, one finds several insights backed up by titles can also be deceptive! inspiring anecdotes from ‘ordinary’ people who, The musings recorded here are those of Swami through their devoted performance of mundane Smaranananda Maharaj, the sixteenth and the duties, scaled the heights of spiritual glory. What current President of the Ramakrishna Math and is needed, therefore, is infusing all activities with Ramakrishna Mission. The book is a testimony to the leaven of spirituality—‘Yadyat karma karomi the long and illustrious years that Revered Maharaj tat-tad akhilam Śambho tavārādhanam; O Lord has spent in spearheading the Ramakrishna Move- Shiva! Whatever work I perform, I consider it to ment in different capacities. It also reveals his open be your worship’ (Shiva-mānasa-puja of Acharya and penetrating mind, a mind with varied but Shankara). Such a practice will lead to ‘a silent deep interests not only in religion and philosophy, revolution’ in the inner life of the devotee (370). which are his forte, but also in many other sub- The book contains several illumining articles on jects. If the sweep of the topics found here meets building a modern India and the role of the youth with anyone’s disbelief, it just needs to be remem- in this task. In the chapter ‘Youth and National Re- bered that the author-monk is an ardent follower construction’, a detailed analysis is made of several of Swami Vivekananda, a champion of all human problems faced by India: widening chasm between aspirations, and has imbibed his thoughts much the development of rural and urban areas, exploit- like a sponge absorbs water. ation of rural masses, unbridled growth of popu- This book is a compilation of sixty-eight art- lation, environmental and cultural pollution, and icles and speeches conveniently classified under others. Although the country has seen many devel- fourteen sections such as Sri Ramakrishna, Swami opment schemes and their results, the author feels Vivekananda, scriptures, religion, and spiritu- that they are not commensurate with the efforts ality to name a few. Except for two articles, these put forth and resources employed. This is owing to

PB September 2020 673 54 Prabuddha Bharata

the bane of corruption and inefficiency. Revered Modern Hinduism in Text Maharaj calls upon the youth to remedy the situ- and Context ation by putting forth hard work in all sincerity and Ed. Lavanya Vemsani patience (470). In another article, ‘Understanding India: Nive- Bloomsbury Academic, London. dita’s Example’, we find this analysis: ‘Today’s cri- Website: https://www.bloomsbury. sis in India may be termed as a “crisis of values”. com. 2018. 258 pp. $28.76. pdf eBook. isbn 9781350045095. Our problems on the economic, political, and social levels can be traced to this one cause. A nation reflects its philosophy in its various aspects of life. odern Hinduism in Text and Context does an But what is our philosophy today? Social values Mexcellent job of conveying the internal diver- are in a melting pot, while there is a spiritual vac- sity not only of its main subject matter—modern uum. The high ideals that characterised our lead- Hinduism—but also of the field of Hindu studies ership in the beginning of this century raised high itself. The authors of the individual chapters take hopes in many a heart of a full-fledged renais- up a fascinating array of topics, each of which sance in all walks of life. But now one feels as if the could conceivably have an entire book dedicated flower of renaissance has withered before it fully to it. Methods employed by the authors include blossomed’ (416). How true are these words after traditional historical and textual analysis, literary nearly fifty-five years since they were recorded! criticism, and anthropological participant-obser- ‘Stand Upon Your Own Head!’ is the title of a vation. Theoretical lenses ranging from structural- short and interesting piece in which the author ism to new historicism and feminism to Derridean points out the necessity for men and women to deconstruction are employed in order to interpret think for themselves. It is not sufficient to stand the diverse phenomena under consideration. upon one’s own feet (that is to say, achieve eco- The wide range of topics and methods used in nomic independence), but one should also assimi- this book form one of its two main strengths, the late higher thoughts and make them one’s own. other one being the high quality of the individual Then they become the basis for our values and chapters that make it up. It does a great job of con- judgements, and determine the ideas and goals veying the individual theoretical perspectives taken we set for ourselves and the means we decide to by the individual authors. Each one of the essays is adopt to reach those goals (526). of excellent quality. The authors range from well- ‘Śrī Śaṅkara and the Modern Man’ offers a fine established veterans in the field to up-and-coming defence of Acharya Shankara and establishes his scholars who are quickly distinguishing themselves supremacy by giving rational explanations to with the depth and insightful quality of their work. many criticisms levelled against the great Acharya. The thesis of the volume seems to be precisely that The author has also successfully contextualised the Hinduism constitutes a highly diversified set of Acharya’s contributions in the present-day world. phenomena which can be approached with a simi- In the last section of the book, the reader ac- larly diverse variety of methodologies; and indeed, companies Revered Maharaj in his foreign trips this requires such diverse methodologies in order to to Europe, North America, South America, and be examined in anything like an adequate fashion. other places. These travelogues are refreshing and The volume is divided into two portions which open new vistas of thought on many social and very broadly cover, as indicated in the title, text and cultural aspects of those countries, especially with context. This division is not adhered to in any dog- regard to the spread of Vedānta Movement. matic fashion. Although the essays in the first half In short, Revered Maharaj’s deep scholarship do tend to make greater reference to text than those and extensive readings mark all his musings in- in the second half, in some cases, the textual em- cluded in this book. This is a rich volume, no doubt. phasis is central to the point that the author is mak- Swami Jnanasudhananda ing, whereas in others, the text is invoked primarily Belur Math to give grounding to some practice that is really the

674 PB September 2020 Reviews 55 main focus of the discussion. What really seems to he Tamil classic Periya Puranam depicts the hold together the essays in the first part is the fact lives and teachings of sixty-three Nayanmars that each is grounded in India. The second part gets Tor Shaiva saints of Tamil Nadu who lived during into issues of transnational and diasporic Hinduism, the period from third century bce to ninth cen- as well as postcolonial issues and women’s issues. tury ce. It was rendered in chaste Tamil verses by Each of the essays making up this volume is, Sekkizhar, the chief minister of the Chola emperor again, excellent. It is difficult to single out par- Kulothunga II. The book under review is a beauti- ticular essays for special mention, and each reader ful pictorial presentation of the same with transla- will likely have certain favourites, depending upon tion of selected verses in simple English along with the reader’s interests and orientations. Standout brief life-stories of the saints. essays, in the judgement of this reviewer, include Each story, imbued with devotion and selfless Elaine Fisher’s article, which strongly challenges the service, is a source of inspiration for all devotees. popular notion of Vīraśaivism as a regional tradition, Most of the Nayanmars were lower-middle-class vil- confined to a particular community and a particular lagers, who in spite of their material poverty strove part of India. The jointly authored article on sacred hard in serving the Lord and his devotees. It is not groves by Deepak Shimkhada and Jason Mitchell just the miraculous grace showered upon Nayan- is a fine contribution to the growing literature on mars by the Lord, but their life-long dedication to Hinduism and ecology. Lavanya Vemsani’s analysis the ideal that is a matter of deep contemplation. of Tagore’s Gora is a strong piece of literary critique, Meyporular, one of the Nayanmars, stuck to connecting the characters of this work with India’s his respect and devotion to a posing fake Shiva- struggle for independence. Patrick Beldio’s writing yogi, even though he turned out to be his enemy in on Sri Aurobindo and the Mother, and the idea of a disguise, and sacrificed his life with heroic words type of consciousness that goes beyond the mental, of devotion. The story of Kannappar who plucked is the most philosophically profound of the essays. his eye with an arrow and offered to Shiva, thus for- The collection ends strongly with Antoinette De- cing the Lord to appear before him, is indeed en- Napoli’s in-depth treatment of the women sadhus of thralling. So is Kalayanar’s devotional service in the Rajasthan and their efforts to challenge patriarchal Shiva temple even though, on account of it, he and paradigms in a renouncer tradition that claims to his family had to go without food for many days. see beyond issues of gender, but that nevertheless Tirunalaippovar or Nandanar being an out- upholds patriarchy in its institutional practices. caste by birth was denied entry into the sanctum Lavanya Vemsani, the editor, is to be com- of the Shiva temple, but his intense devotional mended for bringing together such a strong col- singing and calling on the Lord made the statue lection of essays that will certainly serve as a of Nandi in front of the temple to move aside so useful reference work for many years to come. that he could have the divine vision. It is such Jeffery D Long extraordinary devotion that made the Nayanmars Professor of Religion and Asian Studies immortal in the history of Shaivites. Elizabethtown College, Pennsylvania, usa Periya Puranam is also of historical importance as it talks about the kingdoms and rulers as Saints of Saivism: well as the social background and living condi- Periya Puranam tions of people who lived in those periods. Translation: Dr Prema The enchanting paintings by S Rajam make the Nandakumar biographies charming and alive. The translation Editor: Dr N Mahalingam of verses and prose are both brief and to the point, thus making them attractive and interesting. This Sri Ramakrishna Math, 31, Rama- krishna Math Road, Mylapore, book is an ideal gift to our youngsters as an inspir- Chennai 600004. Website: http:// ation for them to lead a higher life. www.chennaimath.org. 2013. 412 Swami Shantachittananda pp. `300. hb. isbn 9788178236629. Associate Editor, Prabuddha Bharata

PB September 2020 675 56 MANANA Exploring thought-currents from around the world. Extracts from a thought-provoking book every month.

Seeing Krishna in America: The Hindu Bhakti Tradition of Vallabhacharya in India and Its Movement to the West E Allen Richardson McFarland and Company, Inc., Publishers, Box 611, Jefferson, North Carolina, USA. Website:https:// www.mcfarlandpub.com. 2014. 240 pp. $29.64. pb. isbn 9780786459735.

here are many Krishnas. As the Participants enter a mystical realm of sight and central divinity in the epic Bhagavad Gita sound in which each visual and auditory image Tand as an important figure in the wider is focused on an iconographic form of the god Mahabharata, Krishna is a counselor to Arjuna, Krishna, who is most often depicted as a child. a warrior, and an ardent purveyor of bhakti, or Enthroned on a raised dais only accessible to a devotion. In the Bhagavata Purana his entire life priest, a stone image is dressed, fed, offered toys, is represented, including birth, adoption by fos- and presented with a mirror so that he can ad- ter parents Nanda and Yasoda, childhood, and mire himself. The icon is considered alive and numerous exploits as an adult. In these traditions the form is understood to be actual presence. and in still other sectarian accounts, Krishna is Nothing in this mystical realm of experience viewed as an avatar, or incarnation, of Vishnu. As a and transformation of the senses is common- form of this powerful and pervasive god, he helps place in American religion, nor can the encoun- the Vaishnavas, who worship him, understand ter be understood entirely through logic. For the true nature of reality, which is centered in his example, when Pushtimargiyas [followers of lila, or play. Yet, much like the almost endless cor- Vallabha tradition] worship Krishna as a child, pus of stories that surround him, Krishna cannot the worshipper is confronted with a consuming be contained. When his consort Radha attempts contradiction. The youthful Krishna is assumed to find him she discovers that his appearance is to be dependent—everything in the temple is fleeting. Those who try to fully comprehend him there because he needs regular attention and is discover that as a trickster he changes his form fed, dressed, and entertained daily. Yet behind and moves beyond the human focal plane. As an this form of the child god lies a singular level of infant he yawns and in that moment reveals the reality that is transcendent and cannot be depen- entire universe. As an adult he lovingly tends his dent. Beyond thought, freed from the conven- cattle but becomes an entire herd of cows. tions of subject and object, Krishna collapses the This range of forms of Krishna and other distance between deity and devotee, wresting the deities emphasizes an experience of the sacred mind away from logic and into a unitary realm that is a sharp contrast to religion in the West. of mysterious presence. P

676 PB September 2020 57 REPORTS

Headquarters Vidyamandira, Saradapitha, Belur Math— Belur Math campus was opened for devotees Rank 7. (ii) Ramakrishna Mission Vivekananda and visitors on 15 June, after nearly three months Centenary College, Rahara—Rank 11. (iii) of lockdown on account of the coronavirus Ramakrishna Mission Residential College, Nar- (covid-19) pandemic. Visiting hours, however, endrapur—Rank 20. (iv) Ramakrishna Mission have been restricted and a number of safety Vidyalaya College of Arts and Science, Coim- measures have been put in place as per the gov- batore—Rank 65. ernment guidelines. Smt. Padmaja, High Commissioner of India Sri Jagdeep Dhankhar, Governor of West to Fiji, visited Ramakrishna Mission, Fiji on Bengal, visited Belur Math on 17 June. 22 June. News of Branch Centres Values Education and Youth Programmes Sri Tathagata Roy, Governor of Meghalaya, Ramakrishna Mission, New Delhi conducted inaugurated the online learning portal of 63 online workshops on values education be- Ramakrishna Mission, Shillong on 8 June. of government and private schools from differ- Four of our degree colleges have secured ent parts of India attended these workshops. good positions in the ranking list for the year 2020 announced by the National Institu- Relief tional Ranking Framework (nirf), Ministry of Coronavirus Relief: Following the outbreak Human Resource Development, Government of the coronavirus (covid-19) pandemic and of India, on 11 June. The colleges and their rank- the imposition of lockdown in India and several ings are as follows: (i) Ramakrishna Mission other countries, millions of people were pushed

Coronavirus Relief by Port Blair Centre Coronavirus Relief by Hatamuniguda Centre

PB September 2020 677 58 Prabuddha Bharata

Amphan Cyclone Relief by Narendrapur Centre Nisarga Cyclone Relief by Limbdi Centre to the brink of hunger and starvation. The Rama- Balaram Mandir, Bamunmura, Baranagar Mis- krishna Math and Ramakrishna Mission started sion, Barasat, Barisha, Belgharia, Contai, Ga- relief work almost from the beginning of the cri- dadhar Ashrama, Kasundia, Kathamrita Bhavan, sis, bringing succour to the afflicted people. Re- Manasadwip, Naora, Narendrapur, Rahara, Rajar- lief work was conducted by the headquarters and hat Bishnupur, Saradapitha, Sarisha, Sikra Kulin- 139 branch centres spread over 25 states/union gram, Swamiji’s Ancestral House, Taki. territories in India, and also by some centres in Distress Relief: The following branch centres other countries in the form of distribution of distributed items, shown against their names, cooked food, groceries, soaps, hand sanitizers, to needy people: India: (a) Mysuru: 353 blan- face masks, and the like. kets, 3,555 T-shirts, and 3,555 trousers from 28 Cyclone Relief: (i) Gujarat: The severe cyc- November to 9 February. (b) Ootacamund: 300 lone Nisarga made landfall on the Maharashtra blankets from 21 December to 13 June. Zam- coast near Alibaugh in Raigad district of Maha- bia: Lusaka: 100 kg powdered maize and 150 rashtra on 3 June. Some parts of Gujarat were assorted garments to an orphanage on 29 June. also affected by the cyclone. Limbdi centre dis- Cyclone Rehabilitation: Manasadwip tributed 245 tarpaulins among 245 families in centre provided 1,043 asbestos sheets, 136 GI Limbdi from 9 to 12 June. (ii) West Bengal: The pipes, 59 tin sheets, 10 concrete pillars, 671 feet extremely severe cyclone Amphan made landfall matka (ridge covers), 22 tarpaulins, 236 bags of over the West Bengal coast on 20 May and left a cement, 112 cft white sand, 1,550 cft red sand, trail of destruction in many parts of the state and 420 cft stone chips, and 354 bricks in June under some areas of Bangladesh. The cyclone rendered ‘build your own house’ scheme to 116 families thousands of people homeless, uprooted trees and in South 24 Parganas district whose houses had electric poles, and caused inundation of several been damaged by Cyclone Amphan. areas. In response to the disaster, detailed relief Economic Rehabilitation: Under self-em- operations like distribution of tarpaulins, cooked ployment programme, Gurap centre distrib- food, groceries, soaps, and so on were carried uted 10 sewing machines on 17 June to poor and out by the following branch centres: Baghbazar, needy people. P

678 PB September 2020 10 59 60 61 60 61

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64 65 An Appeal The composer of the Kathamrita (Gospel of Ramakrishna), Sri Mahendra Nath Gupta’s residential house We(Kathamrita want toBhavan) lead hasmankind become ato Branch the place Centre of the Ramakrishna Math, Belur Math. Sri Sri Thakur, Sri Sri Ma, Sri Sri Swamiji and other disciples of Thakur, have all blessed this holy place with the dustwhere of their there feet. is As neither the space the of Vedas,this heritage nor building is very small, an adjacent Building was recentlythe purchased Bible, norby the the Math Koran; Centre. yet In additionthis has to serving as an abode for spiritual Sadhakas, this centre provides free services to the poor, including a Charitable Dispensary, a Free Coaching centre for poorto students,be done and by alsoharmonising a Computer Trainingthe Vedas, Centre for the underprivileged at nominal rates. The building which provides these services is more than two hundred years old, and in the Bibleurgent and needthe Koran. of renovation. The cost for renovation will be approximately INR 1 Cr. (One Crore). We humbly request that the sincere devotees of the Holy Trio kindly and Mankindgenerously ought to support be taught this noble cause. May the blessings of the Holy Trio and Sri M be bestowed upon all of you is our ardent prayer. Donations, either Cash / Cheque/ that religionsRTGS/NEFT/Draft are but theshould varied be sent to Ramakrishna Math, Kathamrita Bhavan and include the Devotees full Address. Cheques should be made payable to: Ramakrishna expressionsMath, of Kathamrita THE RELIGION, Bhavan. which is Oneness,Bank details so thatare as each follows may: State Bank of India, Branch Srimani Market, A/c No.37162044100. IFSC Code-SBIN0031539. All choosedonations the are path exempt that from suits Income him Tax best. under section80 G. With reverence and salutations to all. Well Wisher RAMAKRISHNASwami MATH Vivekananda (KATHAMRITA BHAVAN) 14, Guruprasad Choudhury Lane, Kolkata - 700 006 Swami Siddheshananda Mobile : 89025-53411 / 7980391808 , E-mail : [email protected] Adhyaksha

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A Day in the Life of Holy Mother you go to Sharat [Swami Saradananda] and say whatever you have to say?’ Golap-ma at Udbodhan House 7 remained silent. hile staying at Udbodhan, Holy On another occasion, monks were WMother demonstrated a unique style making much noise downstairs. Golap-ma of management of not finding fault in others who was upstairs with Holy Mother became in order to maintain harmony amongst upset and told her: ‘What is this? You have the inmates which included Mother’s own no control over these boys. The Master family members (like Radhu, Maku, etc), would discipline his disciples. No one could Mother’s non-monastic attendants (like misbehave even slightly.’ The Mother replied: Golap-ma and Yogin-ma), ‘What can I do? I don’t see any monastic members, and fault in others, so how can I paid workers. For example, discipline them? Moreover, I one day Golap-ma scolded am their Mother. How can I a maid servant and then punish them? I receive them came upstairs. When Holy and clean away their dirt and Mother heard her loud impurities. They are all the voice, she inquired: ‘Golap, Master’s children. Is it so easy what happened?’ Golap- to punish them? He has his ma replied: ‘Mother, you own way of making everything do not see any fault in right. His overwhelming love others. So it is fruitless will set them straight. Our to say anything to you.’ Master was the embodiment of The Holy Mother replied love. There was no harshness or in a sweet and soft voice: rudeness in him. When people ‘Golap, is there any dearth of people in say, “Well, God will give the result of that this world who see fault in others? If I do person’s karma”, I then pray to the Master, not see their faults, will the world stop “Master! Do good to both the ignorant functioning?’ Golap responded: ‘Mother, this and the intelligent.” I tell the boys: “Don’t is your house. If you say something, they will harbour ill-feeling for others. Don’t pray to listen; but who is going to listen to me?’ The God to take action against others. Rather, Mother gravely replied: ‘This house belongs pray for the welfare of the oppressor.” God’s to my children. The Master got it for them judgement is well-balanced and there is no so that they could live here. Well, why don’t end to his mercy.’

In loving memory of Dr. Rina Bhar —Dr. Gopal Chandra Bhar

Editor: Swami Vireshananda. Printed by: Swami Vedavratananda at Gipidi Box Co., 3B Chatu Babu Lane, Kolkata 700 014 and published by him for Advaita Ashrama (Mayavati) from Advaita Ashrama, 5 Dehi Entally Road, Kolkata 700 014, on 1 September 2020.