rd 1 103 Price: ` 10 Year of Publication The Vedanta Kesari THE LION OF VEDANTA A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Ramakrishna Math, Tamluk, West Bengal

June 2016 2 The outer layers of cakes are made of rice flour, but inside they are stuffed with different ingredients. The cake is good or bad according to the quality of its stuffing. So are all human bodies made of one and the same material, yet men are different in quality according to the purity of their hearts. —Sri Ramakrishna

Shrine of Ramakrishna Math, Tamluk, West Bengal

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda Printed and published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trust fromThe No.31, RamakrishnaV edanta KMathesari Road, ~ 2 Mylapore, ~ JUNE Chennai 2016 - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110 3

The Vedanta Kesari 103rd Year of Publication VOL. 103, No. 6 ISSN 0042-2983

A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER Started at the instance of Swami Vivekananda in 1895 as Brahmavâdin, it assumed the name The Vedanta Kesari in 1914. For free edition on the Web, please visit: www.chennaimath.org

CONTENTS

JUNE 2016 Gita Verse for Reflection 205 Editorial  Bhagavad Gita: A Source of Eternal Wisdom and Values 206 Articles  In Search of Truth—Some Reflections on Brahmasutras 216 Swami Golokananda  Musings on India’s Unity 219 Michel Danino  Youth and their Problems: Lessons in Coping with Life from Swami Vivekananda 226 Swami Satyapriyananda  Holistic Development through Religious Harmony The Vision and Mission of Swami Vivekananda 234 T V Muralivallabhan Reminiscences  Reminiscences of Sargachhi 211 Swami Suhitananda New Find  Unpublished Letters of Swami Saradananda 232 The Order on the March 237 Book Reviews 240 Feature  Simhâvalokanam (The Ethical aspect of the Vedanta) 210

Cover Story: Page 6 The V edanta K esari 4 JUNE 2016 The Vedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 2462 1110 (4 lines) Website : www.chennaimath.org For all authors and contributors : [email protected] For all subscription related inquiries: [email protected]

TO OUR SUBSCRIBERS  You can subscribe to The Vedanta reaching us before this or after one Kesari from any month. month (for overseas subscriptions,  On your address slip, the number two months) of posting of the jour- on the left of the first line of add- nal are not entertained. ress is your subscription number.  To ensure continuity, please renew your Always mention this in your corres- subscription well in advance. pondence.  For fresh subscriptions, renewals, plac- Your initiative in promoting this scheme will help a noble cause.  If you do not receive your ing advertisements in The Vedanta And the cause awaits your involvement. copy by 2nd week of a month, Kesari, please write to The Manager, please intimate us. Complaints The Vedanta Kesari Office.

Vedanta Kesari Subscription Annual 3 Years 5 Years 10 Years Rates (inclusive of postage)  India Rs.100 Rs.290 Rs.475 Rs.1000  Other Countries All overseas dispatch by Air Mail. Rs.2000 Rs.6000 Rs.10000 --- Please send your subscription to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai. Payments / donations can be made Online using your Master or Visa Cards. For Online subscription rates, please visit our Website.

We invite our readers to liberally contribute to the Vedanta Kesari Permanent Fund. This will go a long way in placing this 100 years old magazine on firm financial footing to continue its service to the cause of a holistic and meaning- ful life. Your contributions (minimum of Rs.1000/- or US$ 25) by Cheque/DD/ MO should be sent to Sri Ramakrishna Math, Mylapore, Chennai, along with a covering note stating that it is meant for Vedanta Kesari Permanent Fund. Every contribution will be gratefully acknowledged and the donor’s name will be pub- lished in the Vedanta Kesari. All donations to Sri Ramakrishna Math are exempt from Income Tax under section 80G of the [Indian] I.T. Act, 1961. We accept online donations also. The V edanta K esari 5 JUNE 2016 Vedanta Kesari Library Fund Scheme Do you wish to join in spreading the message of Vedanta and of Ramakrishna- Vivekananda to larger number of people?

Do you feel that India’s timeless heritage You are welcome to of spirituality, values and culture need to join us in these efforts reach a wider section of youth? by contributing to our Library Fund Scheme.

Your initiative in promoting this scheme will help a noble cause. And the cause awaits your involvement.  The Vedanta Kesari Library Fund Scheme aims at a wider reach among the youth, especially in high schools, colleges / universities and other institutions of learning in India.  Sponsorship for one library is Rs.1000/-. Under this scheme, donors can sponsor libraries, including public libraries, which would receive The Vedanta Kesari for ten years.  The sponsors can mention the libraries which they wish to enroll, or The Vedanta Kesari would select the libraries on their behalf. The name of the sponsors, along with the libraries enrolled, will be published in The Vedanta Kesari. This scheme is valid for libraries in India.  We invite you to join hands with us in this valuable scheme. You can send your sponsorship by cash or through a DD drawn in favour of ‘Sri Ramakrishna Math, Chennai’ and send it with a covering note to

The Manager, Sri Ramakrishna Math, Mylapore, Chennai - 600 004

Email : [email protected] Website : www.chennaimath.org

‘Doing is very good, but that comes from thinking. . . . Fill the brain, therefore, with high thoughts, highest ideals, place them day and night before you, and out of that will come great work.’ —Swami Vivekananda The V edanta K esari 6 JUNE 2016

N Cover Story N Ramakrishna Temple, Tamluk Ashrama, West Bengal The town of Tamluk is the district headquarters of Purba Medinipur district of West Bengal. An ancient place, present day Tamluk is believed to be the site of the ancient city variously known as Tamralipta or Tamralipti and is located on the banks of the Rupnarayan River close to the Bay of Bengal. A centre of Ramakrishna Math was started at Tamluk in 1914 and taken over by Belur Math in 1924 and the Mission centre was also started in 1914 and was taken over in 1929. Activities of the Math centre include religious discourses in and outside the Ashrama premises, daily worship and bhajans, celebration of the birthdays of Sri Ramakrishna, Holy Mother Sri Sarada Devi, Swami Vivekananda and other prophets, and also Kali Puja. The activities of the Mission centre include an industrial school which conducts a three-year course in carpentry, a primary school with 300 boys and 150 girls, a free students’ home, a library and a reading room and two charitable homoeopathic dispensaries, and welfare work by way of distribution of milk, clothing, pecuniary help, etc., to the needy. The shrine of the temple, featured on the cover, is adorned with a marble image of Sri Ramakrishna. The spacious prayer hall of the temple has the seating capacity of more than 150. o The Vedanta Kesari Patrons’ Scheme We invite our readers to join as patrons of the magazine. They can do so by sending Rs.2000/- or more. Names of the patrons will be announced in the journal under the Patrons' Scheme and they will receive the magazine for 20 years. Please send your contribution to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai with a note that the enclosed amount is for the Patrons' Scheme. (This scheme is valid in India only).

DONOR PATRONS Ms. Nageswara Rao K V, 724. Dr. M.B. Aswath Narayan, Chennai Hyderabad Rs. 1,18,116 725. Mr. H. Chetan, Bangalore

The Vedanta Kesari Library Scheme

SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS 6021. Mr. Bhogilal Patil, U.K. Branch Library, Mallipudur, Virudhunagar Dist., T.N. - 626 111 6022. -do- Branch Library, Mangalam, Virudhunagar Dist., T.N. - 626 124 6023. -do- Branch Library, Sattur Taluk, Virudhunagar Dist., T.N. - 626 140 6024. -do- Branch Library, Chozhapuram, Virudhunagar Dist., T.N. - 626 713 6025. -do- Branch Library, Sippiparai, Virudhunagar Dist., T.N. - 626 713 6026. -do- Branch Library, Sivalingapuram, Virudhunagar Dist., T.N. - 626 136 (continued on page 47) The Vedanta Kesari

VOL. 103, No. 6, JUNE 2016 ISSN 0042-2983 EACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN.

7

Gita Verse for Reflection Tr. by Swami Tapasyananda

—Bhagavad Gita, 15. 2 Nourished by the Gunas and covered with the budding foliage of sense objects, its branches spread into regions high and low. Stretching forth on the ground below in the world of men, are its secondary roots, entangling man in the bondage of action.

Whence comes all this bondage of action? Because we chain the soul with action. According to our Indian system, there are two existences: nature on the one side and the Self, the Atman, on the other. By the word nature is meant not only all this external world, but also our bodies, the mind, the will, even down to what says ‘I’. Beyond all that is the infinite life and light of the soul—the Self, the Atman. . .

—Swami Vivekananda, CW, 1:470

The V edanta K esari ~ 205 ~ JUNE 2016 8 Editorial

Bhagavad Gita: A Source of Eternal Wisdom and Values The Bhagavad Gita is a treasure-house Internet browsing, emails, digital cameras, of wisdom and divine qualities. It contains iPods, television and reckless use of other valuable insights into how to live life and is electronic gadgets, the modern people live one of the most widely read spiritual classics under great inner and outer challenges. of the world. The teachings of Gita have The ‘outer’ challenges, in case of students become part of lives of countless men and for instance, come to them in the form of women everywhere. Scholars and thinkers learning to keep their focus on their studies of India and other countries alike, as also and examinations in the midst of constant saints, leaders, scientists, spiritual seekers or distractions and pulls of various kinds. The simple commoners—Gita has been a source ‘inner’ challenge comes to them through of inspiration and strength to one and all. It is lack of a lasting goal, concentration of mind, indeed the Scripture of India. resisting peer pressure and temptations to live While this is true and needs hardly any a consumerist and selfish way of life. In the emphasis, not everyone in India, especially the process, higher values such as truthfulness, young, know much of Gita. To many, Gita is honesty, unselfishness, gratitude, self-control, a kind of riddle. They have heard of its name. self-sacrifice and self-discipline, which form And some also know that it is part of the epic the basis of a healthy and strong personality, Mahabharata. But many commoners, which are pushed aside. No wonder parents, teachers includes the educated class, do not know and the wise ones among the students whether Gita contains anything practically themselves, feel unhappy and disappointed relevant for them. Often it is also felt that Gita with the students’ conduct and general deals with issues which are rather ‘too high’ direction in life. for modern people. Of course they ‘revere’ Bhagavad Gita has much to offer to all Gita but think that it is just too difficult to types of minds in all conditions. Contrary to understand (and give up reading it altogether) popular perception, Gita contains much to or postpone it to more suitable time, later in guide and help all, specially the youth, now, life—somewhere in future which, of course, right when they are students and preparing for never comes! their adult years. Gita is not merely a book of Living in today’s demanding world of deep philosophical thoughts; it is also a book diverse challenges and pressures, they ask, of practical wisdom. However, in order to give ‘What can Gita teach us?’ an overview of Gita, here is an attempt to list Modern day education does not pay out what the Gita contains and teaches: much attention to cultivating interest in this 1. The Bhagavad Gita is popularly known matter. In these times of cell phones, SMSs, as the Gita. The Sanskrit word gita means a

The V edanta K esari ~ 206 ~ JUNE 2016 9 song. Since this song is sung by Sri Krishna, 7. At Arjuna’s request, Sri Krishna, acting the God Incarnate (Bhagavan), it is called as Arjuna’s charioteer, brings his chariot and Bhagavad Gita or the Song of God. Though stations it in-between the two armies. Arjuna there are many other Gita-s (such as Hamsa sees Bhishma and Drona, his grandsire and Gita, Avadhuta Gita, Ashtavakra Gita and many the teacher, and sinks in horror and sorrow others), in the popular usage, by the word at the thought of having to fight them. He Gita, Bhagavad Gita alone is meant. becomes nervous and tells Sri Krishna that it 2. The Gita has 700 verses which are is meaningless to fight such a war because it divided into 18 chapters. It forms a part of the would lead to various evil consequences such epic Mahabharata (in Bhishma Parva, Chapters as the collapse of the society and kingdom. He 25 to 42). sits down on the chariot, depressed and highly 3. Every chapter of the Gita is regarded tense and asks Krishna’s advice as to what as a Yoga [i.e. a way to Self-perfection] and has will lead to the highest good. In the ensuing a separate name such as Jnana Yoga, Karma dialogue, Sri Krishna teaches Arjuna, which Yoga, Bhakti Yoga and so on. These names are Sanjaya narrates, and is presented to us as mentioned at the end of each chapter. Gita, in the epic Mahabharata by Veda-Vyasa, 4. The book is in the form of a dialogue the great rishi. between Arjuna [who is variously addressed 8. Sri Krishna reminds Arjuna about as Partha, Pandava, Bharata, Mahabaho, his duty as a warrior and the righteous- Kaunteya and so on] and Sri Krishna. Arjuna ness of the war. He advises him to give up all was one of the five Pandava brothers who his nervousness and confusion and be ready had been deprived of their right to rule the to fight. This whole episode of Arjuna first kingdom and were much persecuted by the wanting to fight and then becoming nervous is rival Kaurava cousins. After all negotiations often compared to human mind which wants and alternatives failed, the Pandavas were to fight the battle of life but loses all courage forced to wage a war against Kauravas. and enthusiasm when faced with the problems 5. As Sri Krishna, the God Incarnate, of life. Sri Krishna corrects Arjuna by gently counsels Arjuna, he uses the personal pronoun scolding him and slowly clarifying his doubts ‘Me’ throughout the dialogue. ‘I’ or ‘Me’ in the and confusions. Gita refers to God or Ultimate Reality. 9. Sri Krishna draws Arjuna’s attention 6. The Gita begins with Dhritarashtra, to his inherent strength and wisdom that the blind king and the father of Kauravas, originates from his Divine Core within called asking Sanjaya, his companion who had been Atman. gifted with divine sight to see and describe 10. The War is supposed have been the War, to tell him what happened on fought in Kurukshetra, a small town in the the battlefield. Sanjaya starts the narrative State of Haryana, some 120 km from the by telling how Duryodhana, the eldest of modern day cosmopolitan city of New Delhi. Kauravas, approaches the royal teacher, There are a number of places connected with Dronacharya, and describes the various the incidents in Mahabharata War in the warriors on both the sides. Then both the sides Kurukshetra area. sound the conchs announcing the beginning of 11. Kurukshetra, however, can also the war. be symbolically understood as the battle-

The V edanta K esari ~ 207 ~ JUNE 2016 10 field of life, with Pandavas representing forces Sri Aurobindo: The Gita is the greatest of good and the Kauravas as the evil forces of gospel of spiritual works ever yet given to the wickedness born of an impure, un-disciplined race. . . . our chief national heritage, our hope and indiscriminate mind. for the future. 12. The Gita deals with various issues Madan Mohan Malaviya: To my know- such as the results of selfish and unselfish ledge, there is no book in the whole range works, the process of meditation, devotion to of the world’s literature so high above all as God, methods to control one’s passions and the Bhagavad Gita, which is a treasure-house temper, and how to be spiritually and morally of Dharma not only for Hindus but for all free and strong. mankind. An earnest study of the Gita can make Albert Einstein: When I read the one a more effective and better human being. Bhagavad-Gita and reflect about how God The Gita contains many suggestions and created this universe everything else seems so guidelines for self-improvement in all its superfluous. . . . varied aspects—such as real nature of man, Henry David Thoreau: One sentence of the developing concentration of mind, overcoming Gita is worth the State of Massachusetts [in negative thoughts, overcoming anger, evolving USA] many times over. a healthy outlook towards life and oneself, Lord Warren Hastings: I hesitate not building a strong and pure personality and so to pronounce the Gita a performance of on. Let us look what some of the great people great originality, of sublimity of conception, have said of the Gita: reasoning and diction almost unequalled; and Swami Vivekananda: The teachings of a single exception, amongst all the known Krishna as taught by the Gita are the grandest religions of mankind. the world has ever known. He who wrote Robert Oppenheimer: [Gita is] the most that wonderful poem was one of those rare beautiful philosophical song existing in any souls whose lives sent a wave of regeneration known tongue. through the world. The human race will never again see such a brain as his who wrote the Some Sterling Verses Gita. The wisdom contained in the Gita is ever Mahatma Gandhi: The Gita is the uni- relevant and applicable to our lives. However versal mother. She turns away nobody. Her ‘modern’ and novel may be the circumstances, door is wide open to anyone who knocks. A the Gita provides us enough to solve the true votary of the Gita does not know what complex situations we may find ourselves into. disappointment is. He ever dwells in perennial While the whole book is filled with precious joy and peace that passeth understanding. But wisdom, let us sample a few for our immediate that peace and joy come not to the sceptic or to benefit. him who is proud of his intellect or learning. Anger is one issue that plagues us all. It is reserved only for the humble in spirit who How is anger born and how does it work? Says brings to her worship a fullness of faith and Sri Krishna (Gita 2.62-63): an undivided singleness of mind. There never Thinking of objects, attachment to them is was a man who worshipped her in that spirit formed in a man. From attachment longing, and went back disappointed. . . and from longing anger grows. From anger

The V edanta K esari ~ 208 ~ JUNE 2016 11

comes delusion, and from delusion loss of attainable right in this life and it should be the memory. From loss of memory comes the ruin of aim of life. discernment, and from the ruin of discernment, The second verse underlines the he perishes (or meets a moral death).’ importance of seeking inner joy. Generally These two verses give a graphic des- man seeks joy from outside, from the objects of cription of the complete picture of the origin, senses and getting associated with its various functions and result of anger. Anger starts aspects. The Gita tells us to seek the real source with thinking of the objects of enjoyment, of joy—the Atman within, which is possible resulting in longing to possess them which only through purifying the mind and proper when obstructed gets changed into anger. Anger discernment. clouds thinking and makes us to do things which The Gita teaches us how to live our lead to personal and collective harm. What a life—work, be busy, but be not attached to the simple and clear way of understanding this results. Do not be idle and lazy nor be restless mighty enemy of life—anger! but be healthily busy and do not get bogged Or let us take another sample (Gita 5:23- down by results, good and bad. Retain your 24): freedom! At the end, Sri Krishna, the Godhead, He who can withstand in this world, before the gives the final message to Arjuna: give up all liberation from the body, the impulse arising dharma and take refuge in Me. I will take care from lust and anger, he is steadfast in Yoga, he of all your worries and burdens. A timeless, is a happy man. eternal reassurance! Whose happiness is within, whose realization is The Gita distils some of the highest within, whose light is within, that Yogi, alone, and best ideas mankind has thought of, how becoming Brahman, gains absolute freedom. it can enrich and strengthen one’s personal The first verse quoted above speaks and collective lives. While a quick reading of of attaining the highest bliss by self-control this sacred work will reveal the beauty of the right in this life. Sri Ramakrishna used to say wisdom the Gita contains, a calm, repeated that ‘here’ is knowledge, ‘there’ is ignorance. thinking over them will reveal a deeper and In other words, knowledge of the Self is new meaning. o

He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. Therefore worship Him through knowledge, love, or renunciation.

—Swami Vivekananda

The V edanta K esari ~ 209 ~ JUNE 2016 12

Simhâvalokanam From the Archives of The Vedanta Kesari (June, 1916-17, p. 39) The Ethical aspect of the Vedanta

PROFESSOR K. SUNDARARAMA IYER, M.A. The question naturally here arises,—if our Karmic activities leave Vasanas, impressions and tendencies, behind, and these Vasanas in turn determine the nature of our activities, then we shall ever be caught in this recurring circle, and no room is left for the will of man as an agency of improvement. This question has already been answered, but we propose to consider the question here from a standpoint­ suitable to the present topic. The Vasanas are merely potentialities determinative of activity,—Saktis, as they are called; and potentialities may either be results of activities impressed on the mind in the form of tendencies and impressions or may be so impressed as a result of the recurrent initiation; by the force of the will, of various kinds of Bhavanas (mental activities) confirmatory of, or contrary to the tendencies now acting on the mind and determining its direction. The latter are as much Saktis (potentialities) as the former, and both are due to the postulating or the assumption (kalpana) of a relation between the Atman and the material universe or object which in reality does not, and cannot, exist. All the mind’s potentialities or Saktis are thus Kalpita, i.e., superimposed falsely on the Atman,—whether they are of the kind which are impressed on the mind from without, or those which originate in the mind itself and are impressed on it by its own initiative. Hence the mind is not only subject to the law of necessity, but also capable of freedom in determining its own forward and progressive march to the goal—it is not only compulsorily enchained to the cyclic law of ‘Karma producing Vasanas and Vasanas producing Karma in their turn,’ but also capable of voluntarily initiating reform and determining its own purity and progress towards perfection. For the relation of the Atman to the matter superimposed on it is assumed (kalpita) and not real, and the potentialities of the mind resulting from such assumption and superposition may partake of either of the kinds above pointed out. And so, the Vedantin is not forced to choose one only of the alternatives of freedom and necessity (postulated for the will) so long hotly contested among philosophical partisans, but is both a necessarian and a free- willist,—necessarian in regard to one set of Vasanas and free-willist in regard to another. o B B

The V edanta K esari ~ 210 ~ JUNE 2016 13 Reminiscences

Reminiscences of Sargachhi SWAMI SUHITANANDA (Continued from the previous issue. . .) Sargachhi is located in Murshidabad district of West Bengal and is well-known to the devotees of Ramakrishna Order for being associated with Swami Akhandananda, a direct disciple of Sri Ramakrishna. The following writing is about another revered monk who lived in Sargachhi, Swami Premeshananda (1894-1967), a disciple of Holy Mother and well known for encouraging many young men and women, as also many married people to live a life of spirituality and service. The following reminiscences in Bengali, Sargachhir Smriti, is by Swami Suhitananda, General Secretary of Ramakrishna Math and Ramakrishna Mission, Belur Math. He was a personal attendant of Swami Premeshananda for several years and while serving him noted his conversations and teachings in his diary. The same is being serially published in the Udbodhan (our Bengali monthly published from Kolkata) from its Jyaishtha, B.S. 1419 issue. These reminiscences have been translated by Sri Shoutir Kishore Chatterjee, a long-standing devotee from Kolkata. English words and expressions which appear in the original have been put within single inverted commas ‘ ’. The numbers ||1||, ||2||, etc., denote the serial numbers of the Udbodhan instalments.

||6|| course of receiving blows in the world, when 13.3.1959 we are no longer able to endure blows and Attendant: This same world is seen break down by the impact of blows, our mind by the Yogi as consisting of Brahman would turn towards God. Hence we should (Brahmamaya), to the discriminating as full not despise any living being in the world. One of misery, and to one who wants to enjoy it who cannot grasp God today, is not despicable as an object of enjoyment. Why is there such for that reason. Perhaps action is going on that difference? being slowly; sometime it would break down.’ Maharaj: ‘Look. Whatever we see, we A village doctor used to visit the do not see the thing; we see the process. We Ashrama now and then. He used to send think that the process itself is the thing. For this occasionally date-palm juice, gur, potol (gourd), reason, what is true in the eyes of someone, etc., to the Ashrama. Somebody was speaking is false to another. At Rishikesh, I saw that a ill of him. Maharaj said: See. This is his stage workman was breaking stone. He was hitting of good intentions. Gradually, through this it with a big iron hammer. Nothing happened very stage would come love of God. We see the after the first five blows. Sixth time a crack drawbacks of people, but this is not right. We appeared. That is, although nothing could would have to take the ‘Statement of fact’. To be perceived from outside earlier, action was see the drawbacks of a person does not mean going on—sixth time the outcome appeared. demeaning him. It means that I would have to Seventh time the stone broke. Like that, in take lessons and be careful myself.

The V edanta K esari ~ 211 ~ JUNE 2016 14

An old man once asked Maharaj: If Attendant: God is no person; surely He everything could be got through chanting doesn’t have any wish. Then how is it that He the name of Hari, then what is the need of is distressed to see the misery of living beings controlling the senses? Maharaj used to make and descends to earth? jest about this remark for many days. Today Maharaj: God really doesn’t descend; that old man had come. Immediately after it seems as if He descends. As long as one’s seeing him, Maharaj called him and asking unripe self persists, one has to recognize such him to sit nearby, enquired about his various things as the descent of the ‘greater self’. This tidings. is a ‘statement of fact’. As soon as I enter this body, I forget my true nature and then it seems—God descends. As long as the sense of one’s body remains, descent of God too is true. Attendant: How is it that Sri Rama- krishna is God? Maharaj: Well, every living being is God. But yet Sri Ramakrishna is worshipped because he had understood himself more. Whoever is able to understand oneself to as great an extent, would attain to Godhood to that great an extent. Sri Ramakrishna understood himself in entirety. Attendant: Did Gopaler Ma (Aghormani Devi, a devotee of Sri Ramakrishna) have Jnana Yoga [knowledge of absolute truth]? Maharaj: Certainly. Gopal’s mother had this knowledge that everything in this world is ‘rejectable’, only Gopal is ‘acceptable’. This experience—experiencing as Consciousness by one’s inmost Consciousness (‘bodhe bodh’ in Bengali)—is what is called knowledge. The meaning of knowledge is not only understanding what Gopal is. But admittedly we are not spiritually as highly endowed as Gopal’s mother. Therefore we would have to know what God is. Then only we would be able to love Him, feel a wish to work for His pleasure, and be connected with Him always. Where else is Ramakrishna–loka? Where there is a running discourse on Ramakrishna always is verily Ramakrishna–loka. Attendant: Vyasa-deva had real know- Swami Premeshananda ledge that he was witness of body, mind and

The V edanta K esari ~ 212 ~ JUNE 2016 15 intellect. If the intellect was felt to be separate some time, he would bring a cup of milk to from his ‘I’, then how could he eat without Premesh Maharaj. By that time his breakfast taking the help of the intellect? would have been over and he would be seated Maharaj: ‘At that time I am the observer. at work writing something or replying to This happens through the prarabdha. i.e., letters. An attendant saw that Banku-da was “past momentum” of “I”. We cannot explain being late every day and started bringing what it is through words. It is possible to do Maharaj’s milk himself. After he had brought work even though “I” is “present” only as the milk for about three days, Maharaj said: an observer. As the body perishes, the most See, Banku comes to see me once every day on tenuous of connections (what seems to be a the pretext of bringing the milk—that is not connection) goes away.’ happening any longer. Let him bring the milk During that period everybody in Sarga- himself. A little delay does not cause me any chhi Ashrama used to get up at 3 a.m. and trouble. after finishing ablutions used to be present at the shrine by 3.30 a.m. From 5 a.m. onwards 14.3.1959 all used to join their hands together and finish Maharaj: The other day a Brahmacharin all the work of the shrine—cleaning, picking came. He said that he had got Complete Works flowers, making sandal-paste, arranging the by heart, because later on that would come in offering, etc.—and come downstairs within 6 handy for giving lectures. I kept silent. That is a.m. The milk of the Ashrama cows used to be better than nothing. Instead of doing nothing, offered to Thakur in a pot. A part of that milk he is at least thinking about Swamiji. But he was used for making tea and a cup of milk was who earns his livelihood by hewing wood, given to Premesh Maharaj. remains satisfied if he gets daily the work of At breakfast time Maharaj normally hewing wood; he never thinks whether it is would take muri (puffed rice) made from aush possible to pursue any other easier and nicer rice (at that time muri made from aman rice means of livelihood. Like that those monks was not available in the Ashrama). That muri who remain engrossed in lectures, etc., think used to be fried in the Ashrama itself. Bhaskar that things are going on all right! They never Maharaj would store that in a can once in ponder for once whether there are any other two in three days. He was an old monk and means. a disciple of Mahapurush Maharaj. He used to do bits of service for Premesh Maharaj 20.3.1959 and sleep on a cot in the latter’s room itself. Attendant: What relation should a monk At breakfast Maharaj usually took the muri, maintain with his pre-monastic life? mixed with a spoonful of ghee, putting a few Maharaj: Even after one becomes a black peppers in it. When cucumbers grew monk, the ‘I’ of his previous home life does in the Ashrama fields, he would take a few not go. Hence one has to discriminate day and pieces of cucumber too. Later on little bits of night—I am not the body, nor the mind, nor ripe papaya or mango were also served to the intellect; my real identity is—I am Thakur’s him. child. Leave alone other things, a monk cannot Banku-da was our cook. In the morning, get beyond his Bengali identity—he hates after serving the food, as soon as he found others. There are some who go home after

The V edanta K esari ~ 213 ~ JUNE 2016 16 becoming a monk – to show off how one has 25.3.1959 dressed oneself. Be ‘normal’. ‘As I have become Narayan Babu and Dr. Chaudhuri had a monk, I would not look at the faces of my come from Berhampur. Dr. Chaudhuri paid parents’—such an attitude is not good. If there obeisance to Maharaj by touching his feet. is need, keep yourself posted about their news. Maharaj: I have lost my ‘brain’ altogether. But you have to remain careful, otherwise you I cannot remember what was talked about half would gradually become embroiled. Many an hour ago. householders are very complex-minded. Narayan Babu: You don’t want to keep One day a fellow threw away a pin. it in mind—that is why you don’t remember. Maharaj: You threw that away—if Maharaj: It’s true that now I don’t someone hurts himself in his sole? have any liking for these things. It would be That person replied, ‘Nothing would enough if only what is of crucial concern to me happen.’ remains intact till the end. Maharaj: Would nothing happen? We Maharaj (to Dr. Chaudhuri): You were are old people—we are scared of everything. there; so such a major operation of Sukhada- Nothing happens in hundred years, then one nanda went off without any hitch. day it will happen. I saw that in the treasury Dr. Chaudhuri: Who am I? Thakur did it. they used to guard with gun on their shoulders Maharaj: Yes, He writes. But the pen also year after year, nothing happened. It seems must be good. Now goodbye, we will meet that they are guarding for nothing. But all on a again if I remain. sudden there was an ‘attack’ in 1942. So many Dr. Chaudhuri: What does ‘if I remain’ days’ preparation was for this 1942. mean? Maharaj: When we die, we won’t become 22.3.1959 naught—we would become vast. Swami Sukhadananda Maharaj was Dr. Chaudhuri: You will die—throwing Holy Mother’s disciple. He was the abbot of us to the winds? the Ashrama. He used to cherish great respect Maharaj: You see—we are monks, we for Maharaj and tried his utmost for Maharaj’s have to think of death all the time. A girl used service and care. Today he would have to to come. At that time she was young. As I used undergo a surgical operation. Dr Chaudhuri to talk of death every day, she used to lose her would perform the operation. Sukhadananda temper—‘Why do you always talk of death Maharaj had become very nervous. He came to me?’ Nowadays she smiles. Hearing again to make obeisance to Premesh Maharaj before and again, she has grasped the matter. She is a the operation. Maharaj said: I also get afraid. college professor now. I become too nervous. It seemed that hearing At night Maharaj told the attendant: this Sukhadananda Maharaj felt reassured. Whenever you get time, sit down to do japa. A youth named Toto used to come. This has to be practised. At night before lying He showed little interest towards Japa and down, think for at least 10 minutes—think that meditation. Maharaj talked to him in such a the feet of Thakur, Mother and Swamiji are on way as if he was doing the right thing. Then the pillow and you are lying with your head he told him: However, now onwards you may on it. rather practise. Attendant: How much true is this world?

The V edanta K esari ~ 214 ~ JUNE 2016 17

Maharaj: As much as is being ‘revealed’ Thakur. But driven by my precocity, I thought to me. If I have no eyes, I have nothing to see egoistically that I would propagate, I would in the world. When I see something in dream, attain God through meditation. That is why I does it seem false? In the waking state this have so much bodily suffering. I have become perceived world is as true as that is at that time a victim of melancholia. The ‘nerves’ are very —not more than that. ‘sensitive’; I become restive if I hear a cat’s call When Mother’s feet touched Rasbihari or a bird’s call or if I see the misery of people. Maharaj accidentally, she saluted him and Our condition is lamentable. We could not go said, ‘My child, you are a precious treasure beyond the body-mind complex, nor could we that gods covet’. Really, you are a treasure die entrapped in it! We know everything—we coveted by gods. You have come renouncing know that life is full of sorrow; as we see the your parents and relatives all at such a tender future of people we shudder. One day I saw a age, without being inclined towards the world father, he had come with his beautiful son. I even a bit. As for myself, I came at old age. I was startled—if the boy would fall suddenly see you as gods. Nowadays many boys who and die. I knew many such boys. One was are like gods are coming. Abu—had no lust from a young age, not a I should have remained inactive after trace of greed—was a god altogether. o receiving what I got from the direct disciples of (To be Continued. . .) j

Man is merely an instrument, and the Lord is the operator. Blessed is he through whom the Lord gets his work done. Everyone has to work in this world, no one can escape from it. But he who works for his own selfish ends—his work, instead of liberating him from the trap of maya, binds him. On the other hand, the wise man, working for the Lord, cuts the fetters of work. ‘Not I, but the Lord is the doer’—this knowledge severs the bonds. This is a gospel truth. The notion that ‘I am the doer’ is merely a delusion, because it is difficult to trace who this ‘I’ is. If one carefully analyzes this ‘I,’ the real ‘I’ dissolves in God. Our identification with the body, mind, intellect, and so on, is simply a delusion created by ignorance. Do they last long? Discrimination puts an end to them all. They all vanish, and there only remains the One Reality—from whom everything evolves, in whom all rest, and wherein they merge at the end. That Reality is the Existence-Knowledge-Bliss Absolute, or Brahman, the witness of the ego-consciousness; and again It is the Omnipresent Lord, who is creating, preserving, and dissolving the universe, and is yet untouched by it all. —Swami Turiyananda, Spiritual Treasures, P.62

The V edanta K esari ~ 215 ~ JUNE 2016 18 Article In Search of Truth Some Reflections on Brahmasutras

SWAMI GOLOKANANDA

The Shad Darshanas sutras is like a garland made out of the Brahma-sutras or aphorisms on Ulti- flowers of Upanishadic passages (Vedanta mate Reality (Brahman) is one of the most Vakya Kusuma Granthanarthathwad Sutranam). authentic texts of Vedanta. The Shad Dar- According to the commentary of Shankara shanas or six systems of Indian philosophy the first four sutras give the whole of its which uphold the authorities of Vedas philosophy in a gist. are Nyaya, Vaisheshika, Sankya, Yoga, We must recall here that Sri Shan- Purva Mimamsa and Uttara Mimamsa. kara strengthened the Sanatana Dharma, The other set of systems of Indian the Religion Eternal, by propounding Philosophy which do not hold the the glory of Vedanta through his supremacy of Vedas include Jain commentaries on Prasthana- and Buddhist schools of thought. thraya—three pillars of Sanatana Of these Shad Darshanas Dharma, the Gita, the Upa- are Brahma Sutras, also known nishads and the Brahmasutras. as Badarayana Sutras, Uttara By thus writing these Mimamsa or Bhikshu Sutras. authentic expositions, he brought Each of these systems of Philo- about a spiritual revolution in sophy has its own world-view, India. After his commentaries trying to find out answers to on prasthanathraya, other great the fundamental questions of Acharyas in the succeeding centuries philosophy viz: where this world has also wrote separate commentaries on come from, how has it come, how it is these Vedantic traditions—mostly with their functioning, etc. Each system gives its own own interpretations as well. Thus came about a answers to these basic questions. revival of Vedantic ideals in the country which Brahmasutras is the last one among the proclaim the glory of human being and that Shad darshanas which essentially expounds work is still going on. the Upanishadic philosophy. It examines Presently, more importance is given to other philosophical stands in many aspects, Vedanta than to rituals enjoined by Purva but basically stands on the Upanishadic Mimamsa which was very powerful during philosophy, rejecting the conclusions of all the days of the Buddha and Sri Shankara. others. From the 19th century onwards, the Vedanta According to Sri Adi Shankara, the traditions have attained great impetus in revered commentator of Vedanta, the Brahma- the world through the realizations of Sri o The author is a senior monk of the Ramakrishna Order.

The V edanta K esari ~ 216 ~ JUNE 2016 19

Ramakrishna and Swami Vivekananda. Owing 4) Intense longing for liberation to Swamiji’s efforts in proclaiming the glory of (mumukshatva). the Upanishads in America, England and in Without these four fold disciplines no India itself, the light of the Upanishads, with one can attain the realization of highest Truth its increasing lustre, eclipsed to a great extent and Splendour. They are also the prerequisites the erstwhile influence of Purva-mimamsa in for the study of Brahmasutras. In the modern India. It is interesting to note that Kerala was times, we can see all these qualities in all its the home of the Purva-mimamsa where it was glory in the life of Swami Vivekananda who, a very powerful way of thinking. But today it as a youngster, as a student, was pining for is practised only by a few. this realization. His vast studies including the philosophical systems of both the East and the Studying The First Sutra West made him an exceptional student. He Now, let us turn to the first Sutra of the was intellectually convinced of the existence Brahmasutras. From the first one itself we of God and also the necessity to realize Him. get detailed deliberation of the subject. The Hence he was going about restlessly in search famous sutra, the very first one, runs as— of someone who would help him realise God. Athato Brahma Jijnasa—‘Now, then, the enquiry ‘If God existed, I must realize Him, otherwise into the real nature of the Brahman.’ life has no meaning’, that was his reasoning. Here in the Sutra ‘Atha’ means, some- Swamiji stands before us as an ideal role thing has to precede the commencement of model; he stands out as a blazing example the studies. So, what is that precedence? In of a person possessing this fourfold spiritual the case of study of Purva Mimamsa, it is a discipline. prerequisite to study the Vedas. So, can the On reflection we find that the attainment same be the precedence here also? No. The of prosperity that man gets in this life is study of the Vedas is certainly appreciable, short-lived. It does not give him the joy of but one can go straight to the study of the spiritual fulfillment. Scriptures speak about Brahmasutras even without the study of the meritorious deeds (punyakarmas) that the Vedas. So then, what is its precedence? would enable him to gain greater joy in the Yes, there is something prescribed as the other world—in heaven—after death. But the prerequisite for the study of this Vedanta. And scriptures proclaim the great truth—‘Brahma- what is it? It is, by all means, the attainment vidapnotiparam’, ‘one who realizes Brahman of character excellence—i.e., cultivating the gains the highest’ which is the highest gain four fold spiritual disciplines described in our of human life. That’s how the word ‘Athah’ is scriptures which are: explained in the Shankara Bhashya—realise 1) Discrimination between eternal and Reality here and now, in this very life. In ephemeral, modern time Sri Ramakrishna kept up this 2) Renunciation of the idea of enjoy- ideal of realisation of the Highest Truth in this ment of the fruits of actions—here, in this life very life and insisted on all his disciples to and hereafter, in heaven. struggle for it. 3) Attainment of the six treasures of The second and third words in the sutra virtues—Sama, Dama, Uparathi, Titiksha, ‘Brahma Jijnasa’ means the enquiry into the Shraddha and Samadhanam. real nature of Brahman, the Ultimate Reality.

The V edanta K esari ~ 217 ~ JUNE 2016 20

We have to be clear in our mind as to what the that the soul is a mere experiencer and not meaning of the word ‘Brahman’ is which is any agent. Yoga philosophy says that there is very important. ‘Brahman’ is a unique entity. a God who is different from this soul and is Everything that is great, everything that is all-knowing and all-powerful. Thus there are good, everything that is beautiful is Brahman. different views about the soul. Hence we have Brahman is all-pervading, all-knowing and to exercise our discrimination and arrive at all-powerful. Brahman is the very essence the truth about the soul so that we gain the joy of purity and excellence the characteristics and bliss of the Lord and become free from the of which are Nitya, Shuddha, Buddha and miseries of life. Mukta—He is eternity itself, eternally pure, The Brahmasutras analyse the whole the ever-awakened reality, eternally free and issue and give us the convincing under- the self of all beings. This is how the term standing of ‘Who we are’ and of ‘What Nature ‘Brahman’, according to the Vyakarnam is’. It tells us that essentially we are Brahman (Sanskrit grammar), is to be understood— itself. In other words self is Brahman itself. We ‘Brhi, Vriddhou’, to expand and go on are divine in essence, which is all-knowing, expanding. The Vast One, the Ever-present is pure and perfect. This knowledge of ourselves what is meant by Brahman. is to be discovered and not created. The ideal ‘Brahma Jijnasa’ means the desire to that the Brahmasutras place before us is that know Brahman. Desiring to know Brahman we should discover this grand truth in our is not an intellectual assent of the idea but lives, here and now. a wholehearted acceptance of the truth, the Swami Vivekananda’s words throw a realization of Truth. clear light on the subject under our discussion. But the point is that the highest reality is He says, understood differently by the different systems The idea that the goal is far off, far beyond of philosophy. nature, attracting us all towards it—has to be There are different notions about the self brought nearer and nearer without degrading or and the ultimate reality such as the following: degenerating it. The God of heaven becomes the The materialists of the Lokayata school God in Nature, and the God in Nature becomes recognize the body alone to be the self. Others the God who is Nature and the God who is hold that the mind is the self. One school of nature becomes the God within this temple of the Buddhism says that it is merely momentary body and the God dwelling in the temple of the consciousness. Another school of Buddhism body at last becomes the temple itself, becomes itself says that it is a void. The Naiyayika as the soul and man and there it reaches the last well as the Vaisheshika schools hold that the words it can teach. He whom the sages have soul transmigrates and is the agent (of work) been seeking in all these places is in our own and the experiencer (of results). Sankhya says hearts. (CW, 2.128). o v v v

These conceptions of the Vedanta must come out, must remain not only in the forest, not only in the cave, but they must come out to work at the bar and the bench, in the pulpit, and in the cottage of the poor man, with the fishermen that are catching fish, and with the students that are studying. . . —Swami Vivekananda

The V edanta K esari ~ 218 ~ JUNE 2016 21 Article

Musings on India’s Unity MICHEL DANINO

Till a few decades ago, the concept of The author of these thoughts is none India’s cultural unity was so self-evident that but Rabindranath Tagore. Or let us read Sri few scholars or statesmen would have thought Aurobindo’s view of the matter: of questioning it. Let us consider the following In India at a very early time the spiritual and observation: cultural unity was made complete and became The most essentially fundamental Indian unity the very stuff of the life of all this great surge of rests upon the fact that the diverse peoples humanity between the Himalayas and the two of India have developed a peculiar type of seas. . . Invasion and foreign rule, the Greek, the culture or civilization utterly different from any Parthian and the Hun, the robust vigour of Islam, other type in the world. That civilization may the levelling steam-roller heaviness of the British be summed up by the term Hinduism. India occupation and the British system, the enormous primarily is a Hindu country. . . .1 pressure of the Occident have not been able to drive or crush the ancient soul out of the body This straightforward statement, which her Vedic Rishis made for her.4 few of our intellectuals would dare to make today, is found in the introduction to Vincent Today, such a language is disparaged. A Smith’s classic Oxford History of India.2 Rarely steady stream of Marxist and postmodernist do we find such an agreement between the literature has sought to establish the now colonial view of India and that of leading politically correct view that there exists no Indian figures of the day. Let us hear one of such underlying unity of ‘body’ for India; and them: since we are told that the Hindu identity is an ‘imagined’ one, there can be no ‘United States In America and Australia, Europe has simplified of a social federation, whose common name is her problem by almost exterminating the original population. Even in the present age this spirit Hinduism.’ Tagore’s plain statement would of extermination is making itself manifest. . . make our postmodernist scholars cringe. Their India has all along been trying experiments scholarly ‘deconstruction’ goes farther: not in evolving a social unity within which all the only does it deny a Hindu identity, it brings different peoples could be held together, while new myths into play: the myth of Thomas fully enjoying the freedom of maintaining their the Apostle’s evangelizing mission to India, own differences. . . This has produced something so as to retroactively create an antiquity for like a United States of a social federation, whose a Christian identity in this country, and common name is Hinduism.3 therefore an equal claim to its cultural sphere; Michel Danino has researched many aspects of Indian civilization and history, authoring books in English and French, as well as many papers published in journals of archaeology, history and culture; he lives near Coimbatore. He delivered the Vedanta Vachaspati Radhanath Phukan Memorial Lecture at Vivekananda Kendra Institute of Culture, Guwahati, on 7 September 2008, on the theme of this paper which was published later in Quest magazine. Our thanks to the author for his consent to republish this. o

The V edanta K esari ~ 219 ~ JUNE 2016 22 the myth of a ‘liberalizing Islam,’ which freed Ø 108 Divyadesams or Vaishnavite shrines, most of India’s oppressed castes; the myth of a colonial them in the South; rule bringing ‘modern’ education to India and Ø five important temples of Shiva in the South, preparing the country for modernity. each associated with one of the panchabhutas; But we are not concerned here with such Ø pilgrimage routes established by India’s narratives (and any narrative seems acceptable spiritual figures, from Shankaracharya to as long as it portrays Hindu society and Swami Vivekananda, also tended to frame as culture as divisive, oppressive and retrograde). much of the land as possible, ‘from Kashmir to Rather, we must face the central question: Was Kanyakumari.’ there or not in ancient India a sense of cultural Such a web created on the map the unity throughout this geographical expanse? concept of punyabhumi: one holy land present And was there a political unity—and if so, and living in everyone’s mind. It was when and to what extent? constantly recalled to one’s memory through a variety of devices, for instance the many Cultural Unity: a Sacred Geography mantras and prayers listing India’s sacred India’s geographical unity, at least, is not rivers in various orders (generally starting questionable. The Vishnu Purana’s definition is with Ganga). And of course the impact of unambiguous: the two Epics, which not only mention most The country that lies north of the ocean, and regions of India (the Mahabharata especially), south of the snowy mountains, is called Bharata. but were warmly adopted by every region, to (II.3.1) such a point that it is hard to find a place in India through which the Pandavas or Rama But this Bharata is not an abstract did not pass at some time or the other! The expanse; it is a sacred geography given shape unparalleled cultural integration effected by to by dense networks of holy places, tirthas the Epics was so powerful that it extended that skilfully crisscross the Indian landmass. to much of South East Asia, a fact readily Among the many lists of such pilgrimage sites, acknowledged by nations such as Thailand, let us mention: Malaysia, Indonesia, Cambodia or Vietnam. Ø 51 (or 52) Shakti peethas covering the whole of India, with some of them in Nepal, Bangladesh, As far as India is concerned, the result Pakistan and Sri Lanka: in this tradition, the very was the creation of one integrated cultural land becomes the body of the Mother; entity: early Greek, Chinese and Arab travellers recognized it as such and referred Ø twelve Jyotirlingas, from Gujarat and Maha- rashtra in the west to Kedarnath in the north, to India as one country, not several. Islamic Vaidyanath (Deogarh) in the east, and Rames- invaders too (or their chroniclers, such as Al- waram in the south; Beruni) had no doubt in their mind that Al’hind Ø four Char Dham pilgrimage sites of the Himalayas was one country, not many separate ones. (Yamunotri, Gangotri, Badrinath & Kedarnath); Tribal communities were not left out Ø four locations for the Kumbhamela (Allahabad, in the process; not only was their worldview Haridwar, Ujjain and Nashik); always close to, or at least compatible with, Ø five sacred confluences (among many more): that of Hinduism, but also the organic Vishnuprayag, Nandaprayag, Karnaprayag, interaction between the two was constant, Rudraprayag, Devprayag; peaceful and far-reaching. A startling

The V edanta K esari ~ 220 ~ JUNE 2016 23 illustration can be found in a recent study going here into the considerable difference that found among a few tribal communities of between the Indian and European concept Western India the survival of a most ancient of nationhood,8 we must point out that if the cult to the Vedic god Indra (called ‘Babo Ind’), colonial rule did end up in creating a nation in while mainstream, ‘Brahminical’ Hinduism the accepted sense, India had often achieved rarely if ever worships Indra anymore.5 political unity in the distant past. Similarly, rural and tribal communities Attempts at political integration may throughout the country, including the North- be said to begin as early as in the third East, have preserved and continue to enact millennium BCE, with the Indus-Sarasvati their own versions of the two Epics through civilization (2600-1900 BCE) spreading its tales, songs, new myths and customs.6 remarkable administration and high standards In effect, we could empirically define over nearly one million square kilometres, Hinduism as the result of a centuries-old almost a third of modern India. Whatever peaceful, organic and decentralized interplay their protohistoric dates may be, the Vedic between Vedic and local cultures at all levels samhitas have a rich vocabulary of terms for of Indian society, including the tribal one. rulers (raja, adhiraja, samraj, rajadhiraja or ‘king Indeed, a recent study by Sandhya Jain on of kings’), sovereignty (rajya, samrajya, bhaujya, tribal contributions to Hinduism establishes svarajya, vairajya, paramashthya, maharajya, that ‘Tribal society constitutes the keynote and adhipatya ...), and assemblies (sabha, samiti).9 the bedrock of Hindu civilization.’7 We see this translated on the ground in the early republics of the Ganges Valley at the Political Unity start of its urbanization, and on a grander The dominant colonial view of India scale with the repeated attempts to unify the was that whether or not this cultural unity whole subcontinent: the Mauryan Empire was conceded, the subcontinent was home encompassed most of it (except the far South) to a loose congeries of disparate and often and much of Afghanistan. Later empires unrelated ethnic groups, regional powers, (especially the Gupta) did not quite match the languages and local cultures, none of which Mauryan reach, but ended up strengthening constituted a ‘nation’ in the European sense India’s cultural unity. of the term; it was the British Raj that created However, the term ‘empire’ evokes the Indian nation, not the Indians. Without an absolute monarch heading an oligarchy

The V edanta K esari ~ 221 ~ JUNE 2016 24 and thus distracts us from a more important Ø At Bhishmaknagar (Arunachal) excavations phenomenon: absolute monarchy was revealed a fort of classic type (according to the unknown in India, as everywhere elaborate Arthashastra’s specifications) covering some ten th th systems of assemblies gave a considerable square kilometres; Hindu deities of the 8 -10 measure of control to communities at various centuries were found at the spot. levels. Exploring the growth of a democratic Ø At the important site of Vadagokugiri (or mind in India, historian Steve Muhlberger Bhaitbari, in the West Garo hills of Meghalaya), 11 concluded: partly excavated in 1992 by A. K. Sharma, a fortified ancient capital town came to light, with The experience of Ancient India with many temples, huge tanks, well-laid metal roads republicanism, if better known, would by and junctions. The brick temples (some of them itself make democracy seem less of a freakish in Orissa style, facing east) displayed Ganesha development, and help dispel the common figures, Sivalingas with yonis, terracotta plaques idea that the very concept of democracy is of Brahma (or Shiva), Sarasvati, Kali, ascetics, specifically ‘Western.’ . . . It is especially gandharvas, dancing girls, etc. A Buddhist stupa remarkable that, during the near-millennium was also unearthed, the first in Meghalaya, as between 500 B.C. and 400 A.D., we find republics well as a remarkable octagonal Siva temple, the almost anywhere in India that our sources first of its kind found in North-East India. The allow us to examine society in any detail. . . . pottery of the lowest layers showed an early The republics of India were very likely more occupation of the site, on a smaller scale, right extensive and populous than the poleis of the nd from 2 century bce. Greeks. The existence of Indian republicanism Ø In 1980, a gold mask was recovered from a is a discovery of the twentieth century. The hillock in Imphal (Manipur), along with bronze implications of this phenomenon have yet to and stone statues of Buddha from Kakching, be fully digested. . . Historians may find, in the Chandel and Leuthabal. Indian past as elsewhere, plenty of raw material Ø Turning to the literature, the Ramayana refers to for a new history of the development of human ‘Pragjyotisha’ as a city built with gold on a seaside government.10 mountain (known as Varaha with golden peaks), The phrase ‘almost anywhere in India’ ruled by Naraka. This king is in fact mentioned points, again, to a political unity, if not in terms in pre-Ahom inscriptions as the founder of the of a precise entity, at least of India’s political Bhauma-Naraka or Varman dynasty.12 He is mind. referred to as the father of the first historical ruler, th 13 Pushyavarman (4 century ce). The Case of the North-East Ø The Mahabharata mentions ‘Pragjyotisha’ as The above sketchy musings find an a great citadel ruled by the valorous Naraka, illustration in the case of the North-East, so who stole Aditi’s earrings (they were recovered long the object of separatist propagandas. by Krishna). Naraka’s son, Bhagadatta (also One of their favourite lines of attack is that the mentioned in inscriptions, such as the Nalanda ‘North-East was never a part of India,’ either seal of Bhaskaravarman), was a friend of Pandu culturally or politically. Thankfully we have and fought against Arjuna with an army of much impeccable evidence to demonstrate the Chinas, Kiratas and elephants in the course of 14 fallacy of the argument. The briefest highlights Arjuna’s northern expedition. will do for our present purpose: Ø Panini shows his awareness of the region in Ashtadhyayi: ‘Suramasa’ is one of the prachya-

The V edanta K esari ~ 222 ~ JUNE 2016 25

janapadas (others include Kosala, Kasi, Magadha, Ø By the 9th century, the spread of the Bhakti Kalinga) and was probably the Surma valley of cult promoted the integration of tribals within Assam, according to Ajay Mitra Shastri. Hinduism over several centuries: villages Ø Buddhist literature calls the region ‘Lohichcha’ adopted Sanskritic names, while Sanskrit terms (= Lauhitya, another name of the Brahmaputra) were prakritized, with the addition of Khasi, and connects it to Vedic culture. Bodo and other tribal words. Ø The Arthashastra mentions Kamarupa as the None of these facts—there are many source of various products (including gems and more—are compatible with a North-East incense) and the Lauhitya. culturally or politically cut off from the Ø Kalidasa’s Raghuvamsa also mentions the rest of India; immigrations from the Thai- Lauhitya. Burmese belt did occur, but did not alter the Ø In Ajay Mitra Shastri’s opinion, Graeco-Roman region’s integration with the rest of India. writers (e.g. Ptolemy) refer to Assam as part of Ajay Mitra Shastri concludes his study of their accounts of India, calling it ‘Seres.’ the archaeological, epigraphic and literary Ø Kamarupa is mentioned in the Allahabad pillar evidence with these words: th inscription of Samudragupta (4 century CE) as Ancient Pragjyotisha or the North-East a frontier kingdom whose king paid obedience to had very intimate relations with the rest of Samudragupta. In Nayanjot Lahiri’s words, ‘That India, of which it was an integral component, Assam was within the mainstream of events in geographically and culturally, despite its the Gangetic valley is amply clear from the epic 18 references.’15 own distinctive culture and physical elements... Ø We have about 32 pre-Ahom inscriptions of Assam (5th to 13th century), all in Sanskrit India’s ‘Talent’ and in a Brahmi script initially identical to Distinctiveness is not separateness. If the Kausambi style of the 4th century CE. The we turn to South India in ancient times, we inscriptions are in an ornate language, with some can certainly point to distinctive features and expressions almost identical to Kalidasa’s and contributions, yet, despite claims of a ‘separate Dandin’s compositions. They comprise three Dravidian culture,’ the most ancient Tamil major dynasties tracing their descent to Naraka, culture as revealed by archaeology, epigraphy, described as the ‘son of the holder of the wheel numismatics and literature reveals a long- [i.e. Vishnu] who, in order to lift the earth from standing integration with the rest of India under the ocean, assumed the distinguished and a happy acceptance of gods, concepts, 16 form of a boar.’ Vishnu eventually becomes myths and rituals borrowed from the Vedic th dominant, but in the 8 century he was often stream.19 worshipped together with Shiva: the Sankara- In a stimulating historical study of the Narayana and the Hari-Hara inscriptions concept of India’s unity, Dileep Karanth celebrate both. Indeed, there are also many recently defined India’s cultural oneness in references to Shiva (also named Rudra, Sambhu these terms: and Sankara), for instance as ‘the great dancer.’ The inscriptions show a ‘very deep understanding We thus see that the concept of Bharata- of the myths which have revolved around the varsha, even if considered cosmological to person of Lord Shiva,’17 observes Nayanjot Lahiri. begin with, became firmly geographical, and But they also reveal contacts beyond North India, that in ‘classical’ times. The words Jambudvipe with Gujarat, Kerala, Karnataka. Bharatavarshe chanted by the Brahmin in

The V edanta K esari ~ 223 ~ JUNE 2016 26

countless ceremonies could only have is the highest goal of all human civilizations. strengthened this geographical concept over the She has not driven away anybody as alien, she centuries. has not expelled anybody as inferior, she has The idea of a culturally united India—call it a not scorned anything as odd. Bharatavarsha has nation, or a civilization—clearly did not depend adopted all, accepted everybody. And when upon the Arabs/Muslims. Nor was the idea born so much is accepted, it becomes necessary to out of the labours of the Western Orientalist or establish one’s own code and fix regulation the British colonial administrator. over the assorted collections. It is not possible to leave them unrestrained like animals fighting India—the name which launched a thousand each other. They have to be appropriately ships, and which has fired the imagination of distributed into separate autonomous divisions explorers for ages, predates the emergence of while keeping them bound on a fundamental Islam and Western Indology, by centuries, if not principle of unity. The component might have millennia.20 come from outside but the arrangement and the Yet with the spread of divisive ideologies fundamental idea behind it were Bharatavarsha’s and agendas, it is easier in India today to own. . . nurture what divides and fragments rather It needs talent to make outsiders one’s than what united—and still has the potential own. The ability to enter others’ beings and to unite. In a seminal essay entitled The History the magic power of making the stranger of Bharatavarsha, Tagore, again, gave a beautiful completely one’s own, these are the qualities description of India’s ‘talent’ in the field: native to genius. That genius we find in Providence has pulled in diverse people onto Bharatavarsha.21 the lap of Bharatavarsha. Since antiquity Making the Other ‘one’s own’—provided Bharatavarsha has been provided with the he lends himself to the process—is not opportunity to put into practice the special ‘composite culture,’ which, at best, would talent her people were endowed with. Bharata- result in a formless hodgepodge. It is India’s varsha has forever been engaged in cons- way, and one day it will have to be the world’s tructing with varied material the foundation of a way. o unifying civilization. And a unified civilization

The V edanta K esari ~ 224 ~ JUNE 2016 27

References 1. The Oxford History of India by Vincent A. ifih.org/whyindiaisanation.htm. Smith, edited by Percival Spear (Delhi: Oxford 9. See Radha Kumud Mukherji, Fundamental Unity of University Press, 4th ed., p. 7. The last sentence India (1914, republished Bombay: Bharatiya Vidya goes on: ‘... the land of the Brahmans, who Bhavan, 1954-1991), pp. 63-65. succeeded by means of peaceful penetration, not 10. Steve Muhlberger, ‘Democracy in Ancient India’: by the sword, in carrying their ideas into every www.unipissing.ca./department/history/ corner of India.’ But that is a simplistic view of histdem/. the complex process of cultural integration India 11. A. K. Sharma’s important archaeological underwent; other layers of the society (other discoveries are summarized in Emergence of Early ‘castes’) promoted it quite actively, sometimes as Culture in North-East India (New Delhi: Aryan much as the Brahmins. Books International, 1993), Manipur: The Glorious 2. I have not consulted the first editions of the book Past (New Delhi: Aryan Books International, and do not know whether this observation is 1994), Early Man in Eastern Himalayas (New Delhi: made by Smith himself or one of the subsequent Aryan Books International, 1996). contributors. 12. Nayanjot Lahiri, Pre-Ahom Assam (New Delhi: 3. Rabindranath Tagore, Nationalism in India Munshiram Manoharlal, 1991), p. 10-11. (republished New Delhi: Macmillan, 1999), p. 69. 13. Ajay Mitra Shastri, Ancient North-East India: 4. Sri Aurobindo, The Foundations of Indian Culture Pragjyotisha (New Delhi: Aryan Books (Pondicherry: Sri Aurobindo Ashram, 1972), International, 2002), pp. 20-21 & 44-45. Some pp.365-367. of the literary and historical references to the 5. Jyotindra Jain, ‘Propitiation of Babo Ind: Survival North-East quoted here are borrowed from this of the Ancient Cult of India,’ in Living Traditions: important study. Studies in the Ethnoarchaeology of South Asia, ed. 14. Nayanjot Lahiri, Pre-Ahom Assam, p. 10-11. Bridget Allchin (New Delhi: Oxford & IBH, 1994), 15. Ibid., p. 14. pp.13 ff. 16. Ibid., p. 126. 6. A number of illustrations of this can be found 17. Ibid., p. 125. in Mahabharata in the Tribal and Folk Traditions 18. Ajay Mitra Shastri, Ancient North-East India: of India, ed. K. S. Singh (Shimla: Indian Institute Pragjyotisha, p. 102. of Advanced Study, 1993) and Rama-Katha in 19. Michel Danino, ‘Vedic Roots of Early Tamil Tribal and Folk Traditions of India, eds. K. S. Singh Culture,’ available online at www.bharatvani. & Birendranath Datta (Calcutta: Seagull Books, org/michel_danino/tamil_cult01.html. 1993). See also Painted Words: an Anthology of 20. Dileep Karanth, ‘India: One Nation or Many Tribal Literature, ed. G. N. Devy (New Delhi: Nationalities? Ancient Sources and Modern Penguin Books, 2002), under chapter ‘Myth.’ Analysis,’ History Today, No. 7, 2006-07, pp. 1-11 7. Sandhya Jain, Adi Deo Arya Devata: a Panoramic (a slightly revised version is available online at View of Tribal-Hindu Cultural Interface (Delhi: www.ifih.org/TheUnityOfIndia.htm). Rupa, 2004). See also B.B. Kumar, ‘Caste-Tribe 21. Rabindranath Tagore, The History of Bharatavarsha, Continuum in Indian Society,’ Quest vol. 1, Bhadra 1309 Bengal Era (August 1903), translated January 2008, pp. 211-240. from the Bengali by Sumita Bhattacharya & 8. Sankrant Sanu conducts a fine discussion of the Sibesh Bhattacharya; available online at www. Western and Indian concepts of nationhood in his ifih.org/TheHistoryofBharatavarsha.htm. article ‘Why India Is a Nation,’ online at www.

The V edanta K esari ~ 225 ~ JUNE 2016 28 Article

Youth and their Problems Lessons in Coping with Life from Swami Vivekananda

SWAMI SATYAPRIYANANDA

There is a growing get injured. These obstacles are there for one concern about the to overcome. many challenges of Just imagine the super-cyclone of Orissa youth because right which ransacked the area in a matter of a now and possibly in few hours. Trees were uprooted, but not all a few years hereafter, of the trees. Those trees, whose roots were India will be the deeply spread in the ground below, stood the country with the force of the cyclone. So too, if we are deeply largest percentage rooted in the divine consciousness we may be of youth. It is tossed about but never uprooted. We use the well known term ‘divine consciousness’ because human that around perception in this matter is varied. the age of We shall recall the life of a young man, adolescence, Narendranath Datta, whose entire life was one young of unending problems and solving them with men and wisdom, patience and strength. While reading women face this narration, we invite the reader to pause, reflect psychological and answer whether he/she had ever to face such problems. In mountainous problems! addition, there is the growing responsibility placed on their young shoulders by the Meeting Sri Ramakrishna passing away of the elders in the family. There Born on 12th January 1863, Swami is the career development urge to acquire Vivekananda was like any lad of his age, financial stability, a partner in life, and a running about in the streets of Calcutta, mixing respectable status in society. They look for with friends, and smearing his body and guidance and a role model. clothes with the dust on the streets. He was a Problems are like the hurdles in an member of the Brahmo Samaj when he came obstacle race. The obstacle race would not to Dakshineswar to see the ‘Paramahamsa’ be the least interesting but for these hurdles. who had experienced ecstasy. Endowed with If you remove the hurdles, what justifies the a resonant voice and a deep knowledge in name obstacle race? And yet the hurdles are music, Narendranath charmed Ramakrishna present not for the competitor to stumble and by singing a few songs as a proxy singer at o A former editor of Prabuddha Bharata, the author is a resident of Ramakrishna Math, Belur Math.

The V edanta K esari ~ 226 ~ JUNE 2016 29 the house of Sri Surendranath Mitra. As usual Those were the very words: ‘a slave of you’. And Ramakrishna wanted Narendranath also Ramakrishna Paramahamsa made me over to to visit him at Dakshineswar. The first few Her.1 meetings between this future leader of the band of monastic disciples and Ramakrishna Naren’s Family Circumstances at Dakshineswar show that Narendranath Sri Durgacharan Datta, the grand-father had been chosen for a specific mission—the of Naren, had left the household to take to removal of the miseries of humanity, not a life of renunciation. His son Vishwanath merely of India but of the whole world. Datta was raised by his mother, enduring the constant enmity, hostility, and selfishness Resolving An Ideological Conflict of her husband’s family. She too died when Being a member of the Brahmo Samaj, Vishwanath Datta was about 12 years old Narendranath [or Naren, for short] had and Vishwanath had to stand on his own declared that he would not worship gods and feet. Now an orphan, he grew up in the goddesses in images or salute their images. family of his uncle Kaliprasad, who usurped Therefore, he could not accept the image of much of Vishwanath’s rightful property. Bhavatarini at the temple of Dakshineswar. Vishwanath earned money being a famous Ramakrishna, who had visualised the image attorney. To earn money, live amply, and of Bhavatarini as an ‘image of consciousness’ make others happy by practising charity as far and not as a mere image of stone, was now as possible — these were the characteristics of up against bringing home this realisation Vishwanath. to his favourite disciple. Several family Relatives turned into enemies. They even problems faced by Naren forced him to ask deprived the family of their ancestral house. Ramakrishna to speak to his Divine Mother On some far-fetched basis a case was made on his behalf so that his family could have out against them, and the matter taken to at least coarse clothing and simple food. court. The case was finally decided in favour Ramakrishna suggested Naren to pray to of Narendranath’s family, and they secured the Divine Mother directly and not through their legal share in the property. However, any intermediary. Thrice did Naren stand for several years it was a struggle for them to before the image in the temple, and thrice obtain the coarsest food and clothing. Disputes being in front of the living presence of had started while Vishwanath was living, and the Divine Mother, he could only ask for his family had been staying in a rented house jnana, bhakti, viveka and vairagya. That since then. Vishwanath suddenly died when direct experience, again, is the story of Naren was just 21 years old. The stark truth Naren’s acceptance of the Divine Mother as of debts galore, due to the spending spree of a living presence in the image. Naren sang his father, dawned on Naren when debtors all all night, ‘ma tvam hi tara’. Writing on this around started urging Naren to clear up the transformation, Swami Vivekananda said, dues. ‘And then I, too, had to accept Her! No, the thing Narendra, the eldest of the sons of that made me do it is a secret that will die with Vishwanath Datta, had to bear the burden me. I had great misfortunes at the time. . . . It of maintaining a family; he was fairly well was an opportunity.… She made a slave of me. educated but could not get a job. His friends,

The V edanta K esari ~ 227 ~ JUNE 2016 30 who once would be happy to spend their time Kamakhya in Assam, accompanying them in with him, now deserted him. There were some each place. who made the ugly proposal of a marriage alliance so that Naren could be financially Spreading the Message of His Master better off. The very suggestion was highly Ramakrishna had picked for himself an disgusting to Naren. ideally suited bearer of his message for the Naren was pained at heart till the last yuga and told Narendra later on that there days of his mortal existence: ‘I have sadly was a stage higher than even Samadhi, which neglected my mother. … Now my last desire Naren was to declare to the rest of the world: is to serve my mother, for some years at least. I jo kuch hai so tu hi hai, and, therefore, serve want to live with my mother.’ Sometime later, all existence in the spirit of worship of God: Swamiji took a loan of five thousand rupees that God can be meditated upon with eyes and purchased a house from his aunt, who closed as with eyes open; that god may be cheated him outright by refusing to hand over worshipped in humanity as much as in images, the legal title deed! that stars do exist even during the day when Swamiji left America on 26 July 1900, the brilliance of the sun makes it appear as if and eventually returned to India in shattered the stars did not exist. It meant that spiritual health due to diabetes, dropsy and asthma, life was a two-pronged flight: inwardly, the sight in his right eye almost gone. In spite through internal concentration, to be aware of that, he never abandoned any duty which of the Truth within, and, outwardly, through he considered sacred. He continued to visit external concentration, to be aware—through his mother and tried to alleviate her economic service to humanity in the spirit of worship— troubles and solve her family affairs as best he of the Truth underlying the external world. could. Thus Samadhi was just half the story; the Swamiji continued to strain his utmost other half, expressed as ‘Siva jnane jiva seva’ to settle the court case over a property dispute [serve jiva as shiva], was equally important. that had begun when he was just fourteen This combined approach was the method of years old! He went to his mother’s residence this Age. on 19 June l902, gave an additional thousand Before his mahasamadhi, Ramakrishna rupees to the opposing party, and settled it. had entrusted him with a mission, ‘Naren On 2 July, two days before his demise, Swamiji will teach others, both within and outside gave an additional four hundred rupees to the country’. Not only was Ramakrishna’s settle the case. His mother was sixty-one years mahasamadhi a second terrible blow, but a old when Swamiji left his body. heavy load was placed on his shoulders to It was his mother’s dearest wish to go on keep his brother disciples together and spread a long pilgrimage with Swamiji, and, in spite the message: shiva jnane jiva seva, harmony of of his bad health, Swamiji long nurtured this yogas and religions; and to this Naren added desire to fulfil her wish as well as a strong tyaga and seva as the ideal of the individual desire that they should spend their last days and the nation, religion as the backbone of the together. Finally, he arranged to take his country, and as the mission of the country in mother and other relatives on a pilgrimage to the harmony of nations. Naren felt the need to Dacca and Chandranath in East Bengal and awaken the masses of India to the realisation

The V edanta K esari ~ 228 ~ JUNE 2016 31 of the national spiritual heritage and to the the cost of living in the West was exorbitant; vision of India as the queen of all nations severe climatic conditions in winter at Chicago seated on her eternal throne, more rejuvenated for which Swamiji did not have adequate than ever before. He was the patriot saint of clothes or funds to handle. national awakening and pointed out that the Swamiji too did not know what he would degradation was far worse, consequent to the say at the Parliament nor had he a prepared rule of the Muslims and British, the tyranny of speech. Also Swamiji had no idea of the value the privileged classes over the masses, and the of money and was cheated right and left. As a neglect of women. contrast to Indian conditions, begging was not His travels through India made him allowed in the West. It was divinely planned realise that religion was not at fault for the that Swami Vivekananda even under such nation lying prostrate under a foreign rule circumstances was allowed to participate in the but that it was want of practical application Parliament of Religions and that he became a of Vedanta. His travels in the West made him celebrity overnight. understand that the Vedantic religion would Swami Vivekananda always depended withstand the sledge hammer blows of science on the divine will. In a letter to Alasinga dated and technology and give a foundation for the 20th August 1893 Swamiji wrote: ‘First I will try western thoughts of utility and humanitarian in America; and if I fail, try in England; if I fail, service, without which basis the whole of the go back to India and wait for further commands western nation was standing on a volcano from High.’2 That was before the Parliament which may erupt at any time. commenced. His travels in India and abroad made him In a letter to Prof Wright, addressing him realize two things: 1) that education was the as Adhyapakji, Swamiji wrote on 8th October panacea for all social evils, and 2) that Indians 1893, after the commencement of the historic needed to perform organized work like they Parliament: do in the West. . . .All my life I have been taking every circumstance as coming from Him and calmly The Problems Swamiji Faced In America adapting myself to it. At first in America I was In Madras Swamiji’s inherent potential almost out of my water. I was afraid I would have was recognised and Swamiji was urged to to give up the accustomed way of being guided proceed to the Parliament of Religions as by the Lord and cater for myself—and what a a representative of Hinduism. A very big horrid piece of mischief and ingratitude was responsibility was being placed on too young that. I now clearly see that He who was guiding a shoulder by a group of dedicated people, me on the snow tops of the Himalayas and the highly emotional but not conversant with the burning plains of India is here to help me and methods to be adopted. The disciples had not guide me. . . . So I have calmly fallen into my old ways. Somebody or other gives me a shelter envisaged that Swamiji would be needing and food, somebody or other comes to ask me credentials for participation in the Parliament. to speak about Him, and I know He sends them They did not know several other things: that and mine is to obey. And then He is supplying the last day for registering as a delegate to the my necessities, and His will be done! ‘He who rests Parliament was long over; that one had to wait in Me and gives up all other self-assertion and long before the Parliament commenced; that struggles I carry to him whatever he needs’. So

The V edanta K esari ~ 229 ~ JUNE 2016 32

it is in Asia. So in Europe. So in America. So in of Robert Ingersoll expressing the intolerant the deserts of India. So in the rush of business in attitude of Americans: ‘Fifty years ago you America. For is He not here also? And if He does would have been hanged if you had come to not, I only would take for granted that He wants preach in this country, or you would have that I should lay aside this three minutes’ body of been burned alive. You would have been 3 clay—and hope to lay it down gladly. stoned out of the villages if you had come even much later!’ Ingersoll who believed Variety of Experiences in ‘making the most out of this world, in Following the Parliament of Religions, squeezing the orange dry, because this there was an invitation from the Slayton world is all we are sure of’ was told of ‘a Lyceum Lecture Bureau for Swamiji to make better way to squeeze the orange of this a tour of America. He lectured in most of world’ which gets one more out of the world. the larger cities of the eastern, mid-western, ‘I know I cannot die, so I am not in a hurry. and southern states, including Chicago, Iowa I know that there is no fear, so I enjoy the City, Des Moines, Memphis, Indianapolis, squeezing. I have no duty, no bondage of wife Minneapolis, Madison, Detroit, Hartford, and children and property; and so I can love Buffalo, Boston, Cambridge, Baltimore, all men and women. Everyone is God to me. Washington, Brooklyn and New York. When Think of the joy of loving man as God! Squeeze he began to give lectures, people offered him your orange this way and get ten thousand- money, $30 to 80, for the work he hoped to do fold more out of it. Get every single!’ in India. He had no purse. So he used to tie it John. D. Rockefeller, a fabulously up in a handkerchief and bring it to his place wealthy American financier was yet another. of residence. He had to learn the different coins Rockefeller was then not yet at the peak of his and to stack them up neatly and count them. fortune, but was already powerful and strong- Swamiji was such a dynamic and willed, very difficult to handle and a hard man attractive personality that many women to advise. One day, pushed to it by an impulse, made every effort by flattery to gain his he went directly to the house of his friend, interest. He was young and, in spite of his brushing aside the butler who opened the great spirituality and his brilliance of mind, door, saying that he wanted to see the Hindu was very unworldly. True, Swamiji often monk. The butler ushered him into the living slept in India under a banyan tree with just room. After a while, Swamiji told Rockefeller a bowl of rice given by a kindly peasant. But much of his past that was not known to any he was sometimes the guest in the palace of a but himself, and made him understand that Maharajah and a slave girl was appointed to he was only a conduit for utilising the money wave a peacock feather fan over him all night he had already accumulated, and that his duty long. He did not allow such circumstances to was to help and do good to people. Rockefeller tempt him. was terribly annoyed. About a week after, again without being an­nounced, he entered Interesting Interactions Swamiji’s study, threw on his desk a paper Swamiji exhibited tremendous mental which told of his plans to donate an enormous powers during his interaction with three sum of money toward the financing of a public notable people. He was surprised by the words institution. ‘Well, there you are,’ he said. ‘You

The V edanta K esari ~ 230 ~ JUNE 2016 33 must be satisfied now, and you can thank me the seed of his Master’s power will fall,’ for it.’ Swamiji didn’t even lift his eyes. Then Swamiji wrote to his brother monks, ‘there taking the paper, he quietly read it, saying: ‘It it will fructify, be it today, or in a hundred is for you to thank me.’ Had not Swamiji made years.’ ‘I am amazed at His grace’, he wrote Rockefeller expand his consciousness to see again to them: ‘Whatever town I visit, it is in himself in others as well? This was Rockefeller’s an uproar. They have named me ‘the cyclonic first donation to the public welfare. Hindu’. Remember it is His will—I am a voice He was always aware that a great power without a form.’ was working in and through him. ‘Wherever (To be continued. . .)

References: 1. CW, VIII, p. 263 2. CW, 5, p.19 3. CW, 7, pp. 453-54

Love knows no rival, for in it is always embodied the lover’s highest ideal. True love never comes until the object of our love becomes to us our highest ideal. It may be that in many cases human love is misdirected and misplaced, but to the person who loves, the thing he loves is always his own highest idea. One may see his ideal in the vilest of beings, and another in the highest of beings; nevertheless, in every case it is the ideal alone that can be truly and intensely loved. The highest ideal of every man is called God. Ignorant or wise, saint or sinner, man or woman, educated or uneducated, cultivated or uncultivated, to every human being the highest ideal is God. The synthesis of all the highest ideals of beauty, of sublimity, and of power gives us the completest conception of the loving and lovable God. These ideals exist in some shape or other in every mind naturally; they form a part and parcel of all our minds. All the active manifestations of human nature are struggles of those ideals to become realised in practical life. All the various movements that we see around us in society are caused by the various ideals in various souls trying to come out and become concretised; what is inside presses on to come outside. This perennially dominant influence of the ideal is the one force, the one motive power, that may be seen to be constantly working in the midst of mankind. —Swami Vivekananda

The V edanta K esari ~ 231 ~ JUNE 2016 34 New Find Unpublished Letters of Swami Saradananda1

Aug. 18. 1910. 12, 13 Gopal Chander Neogi’s Lane. Calcutta. India. Dearest Granny,2 Nivedita has not sent us any word relating to you by the last mail. So I trust she too has not heard from you. I hope that does not mean that you are having a relapse, or that the improvement is not continued. The Holy Mother desires her love and blessings; and Jogin Maa and the friends here whom you know, are uniting with me to send their love and heart’s prayers for your speedy recovery. Ever your Affectionate Boy Saradananda

Sep. 29. 10 Math. Belur. Howrah. India. Dearest Grannie, I could not send you a line by the last mail. You must be at Greenacre by this time and getting gradually stronger day by day. The Holy Mother, Jogin Ma and others are joining me to send their love to you and prayers for a speedy recovery. I learn that Sister Christiana and Mrs.Sevier have booked their passages to India by Nov. 3, and are coming by Trieste. How we all wish that you were strong enough to do so! But in this condition of your health I will never dare to pray for the same; and the prospect of having a glimpse of my divine Grannie again, has gone so so far as to be a matter of impossibility! However as the Lord has willed it, and I am ever thankful that I have been allowed to know a perfectly beautiful soul so intimately in my life! May the Master always bless and protect you and keep you with us for a long long time yet, even though you are not allowed to come to India again! And may you have all that you wish in this and the life after! I am so much concerned to hear about Miss Farmer. I pray that our dear friend might recover and the derangement prove to be a temporary thing! I do not know where Mrs.Vaughan is now, though I have heard that [she] is happy with her ‘Sylvia’. Tender my kind greetings to her, please, if she be there. I am now trying to give my evidence about the Master in Bengalli, and if I succeed in it, I will try to do so later in English.

The V edanta K esari ~ 232 ~ JUNE 2016 35

Sister Nivedita is well and working as hard as ever. We are editing the Jnana Yoga lectures of Swamiji at present. I hope you received the newly edited Chicago Addresses of the Swami, which we sent you some time ago, and like it. I hope you often hear from Agnes and Santi, even though they are not allowed to remain with you. Kindly tender my kind greetings to them if possible. With my dear love to you and prayers to the Master as ever for your growth in spirituality, I remain, dear Grannie, Always your affectionate boy Saradananda

Math. Belur. Howrah. India. Oct 3. 1910. Dearest Grannie, Your kind letter to Nivedita was read to the Holy Mother and myself yesterday, by her and I cannot tell you what a delight it was to see your hand again. The Holy Mother desires her love and blessings to you and has wanted you to know that She is ever praying for your speedy recovery. The sister N. will be going to Darjeeling tomorrow for a few weeks. She is well and happy. I saw Mr.Mohini the other day. He has always been kind to us. The registration of the Pubs by us (Sister N. Swami B & myself) we shall forward the same through you. I am sorry to tell you we cannot send the same until a month after, when the Swami Brahmananda will be here. For we three will have to sign the deed before the U.S.Consul here. So Mr.Mohini suggested that we should wait. I am so glad to learn that you are now getting the proper kind of food and gaining gradually. May you recover soon through the Grace of the Master! With my love and best wishes to you in which Jogin Ma is joining me (she comes here daily to the Holy Mother). I am, dear Grannie Ever yours affectionately Saradananda

References 1. A direct disciple of Sri Ramakrishna 2. Mrs. Sara Bull, an American disciple of Swami Vivekananda

Courtesy: Ramakrishna Museum, Belur Math

The work that you do is to be performed with a right attitude. You must feel that the duties that you are discharging have been entrusted to you by the Lord. You are doing them only to satisfy Him and not to satisfy your selfish will. No work is menial. Even scrubbing the floor may be turned into worship if there is the remembrance of the Lord within. —Swami Saradananda

The V edanta K esari ~ 233 ~ JUNE 2016 36 Article

Holistic Development through Religious Harmony The Vision and Mission of Swami Vivekananda

T V MURALIVALLABHAN

Part 1 particular are facing serious social security Introduction crisis, in the form stray shooting incidents Man’s reckless pursuit of accelerated (now become competitive, which is the economic growth has brought in as we realize characteristic feature of a now a host of social, economic, political, free market economy) cultural and environmental problems. These killing innocent problems which affect every sphere of life children and have assumed alarming proportions and have teachers. posed a threat to the very existence of life on Suicidal earth. This frightening scenario has induced rates are on the thinkers all over the world to bestow serious increase along thought on reaching permanent solutions with increasing through proper development. rates of economic growth. From Problems to Crises TV, Internet A problem is one for which finding and Mobile phones solution is rather easy. But when it becomes a which are considered as crisis, finding solution becomes more difficult. inevitable gadgets of modern life are breeding Economic recession, political instability, criminal traits in children and adolescents.1 cultural disintegration, religious terrorism Problems arising out of poverty could and spiritual emptiness pose serious threat be tackled, by adopting suitable development to the development efforts of all nations. This measures. But crisis due to plenty, such as grave situation has occurred as a result of a over eating and junk food intake along with multitude of factors and hence the problems the modern life style diseases have resulted have reached the proportion of a crisis, making in a higher morbidity rate in spite of a it multidimensional and complicated. lower mortality rate. Kerala, which is in the In spite of the economic richness, the forefront of Indian states in social sectors and developed world in general and the USA in women empowerment, is facing increased

Dr. T V Muralivallabhan is a well-known Resource Person in the area of Indian culture, Eco spirituality and Environmental education, and is also, the Coordinator of Sri Ramakrishna Adarsh Sanskrit College, Sri Ramakrishna Math, Pala, Kerala, and former Principal of NSS college, Vazhoor, Kottayam, Kerala. o

The V edanta K esari ~ 234 ~ JUNE 2016 37 gynecological problems due to lifestyle But it is with the same science and technology changes and job oriented stress.2 Pollution, that men have developed atom bombs, radiation and insecticides are increasing the sufficient to destroy the entire planet many childhood cancers.3 times. Therefore, it is the attitude of human Longer life-spans, combined with fami- beings which determines the fate of the planet lies opting to have fewer children have led the and the life on it. The attitude is to be guided, elderly to become a growing burden in family not merely by materialistic motives alone, and create many social problems.4 but, it should be equally guided by spiritual The increase in per capita income in outlook as well. India, from 1951 to 2010 was about 100 times, International organizations like the but in the same period, increase in corruption UN are engaged in activities that are aimed has gone up to 300 times.5 to assure peace and security to the world A trip that began to build bridges citizens. UNESCO, UNEP and UNDP along between Indian and Chinese youth has ended with many national governments and agencies, with tragedy, when several male Indian through the programmes like Agenda for the delegates misbehaved and ill-treated the 21st Century and Millennieum Development Chinese women delegates and translators.6 Goals (MDGs), are trying to bring harmony According to the National Crime Records between man and nature and among men. The Bureau, Kerala, known for the highest proposed agenda for the present Parliament literacy rate, records most number of obscene of World’s Religions is ‘Peace and Harmony’ e-posting.7 through inter-religious dialogues, in order to Drinking has risen by a whopping 100 assure proper and balanced development of percent among the youth in India within the human society. a decade, revealed a survey conducted by ACICI.8 Development: A Holistic view World population hit 7 billion in 2011, During the 17th 18th and 19th centuries, unleashing a host of socio-economic and the conception of reality was based on the environmental problems. World Population mechanistic view of the universe which Fund predicts severe stress on food, water, jobs depended on the mathematical theory of Issac and environment. Global warming, climate Newton, the Philosophy of Rene Descartes change, Ozone depletion, deforestation, and the Scientific Methodology advocated desertification, pollution of air, water and by Francis Bacon. ‘In this approach, matter is soil are posing unprecedented problems, regarded to be the basis of all existence and questioning even the existence of all the the world is seen as a multitude of separate life forms on this planet. The International objects assembled into a huge machine. As a Agency for the Strategic Studies says that the result the complex phenomenon of this world chances of religious conflicts are more in an could be understood by reducing them to their overpopulated world. basic building blocks and by looking for the The list of problems and crises do not end mechanisms through which they interacted…’9 here. A certain section of the humanity still This approach led to the evolution of so many believes that science and technology can find disciplines, which were treated in watertight permanent solutions to this grave situation. compartments and as specialized studies.

The V edanta K esari ~ 235 ~ JUNE 2016 38

In the 21st century, modern scientific segments at different levels have penetrated community is becoming aware of the the minds of the people and sectarianism is limitations of the mechanistic view. Thanks haunting the concept of the ‘oneness’ of the to the development in Quantum Physics, the society. image of the universe as a machine has been As already noted, development is a transcended by a view of it as one indivisible, multidisciplinary and multidimensional dynamic whole, whose parts are essentially concept. It is not mere partial and fragmented interrelated and can be understood only as growth, but inclusive, sustainable, integrated patterns of a cosmic process. Understanding and holistic advancement that assure the preyas reality in terms of integrated whole, whose (material prosperity) and shreyas (spiritual proportion cannot be reduced to smaller progress) of the society. The belief system, units, is holistic approach. Everything is practices and rituals of the religions of the viewed here as the part of a system, based world, if properly understood and observed, on the interrelatedness and interdependence lead to the realization of the harmony in of the parts. Thus isolated or partial study society by uniting the minds of the people. The of any phenomena will be incomplete and energy of human beings can be turned into hence insufficient to depict the reality/ synergy, resulting in the development which is Truth. Therefore holistic approach and both spiritual and secular. A large number of Systems theory promote multidisciplinary Gurus (seers and saints) in India for centuries and interdisciplinary studies for the perfect have been disseminating the message of understanding of the natural phenomena harmony of religions and it is still continuing. or human institutions. It is in this context In this Guruparampara Swami Vivekananda that the study of development becomes occupies an important place. multidimensional and reaches to the extent of The scientific, rational and reductionist including religion and spirituality (Inclusive approaches to understand reality are being growth) replaced by the intuitive, integrated and Fragmented thinking and partial holistic approach (Capra). The holistic analysis which are the inevitable features of a approach does not recognize the antagonistic mechanistic model have done enough damage attitude but emphasizes a harmonious to the society. Political, social and religious relationship. (To be continued. . .)

References

rd 1. Research report of University of Otago, New 6. The Hindu, 23 July, 2012 Zealand, 2013 7. The Hindu, 4July,2012 2. The Times of India, Feb. 10, 2013 8. The Hindu, 14 Nov.2011 3. ICMR Report,2013 9. Fritjo Capra, The Turning Point, Flemingo 4. Times of India, Feb. 10, 2013 Publishers 5. The Hindu, Oct. 7,2012

The V edanta K esari ~ 236 ~ JUNE 2016 39 42

The Order on the March News and Notes from Ramakrishna Math and Mission

New Math Centre At the request of Sri Ramakrishna Ashrama, Kayamkulam, whose immovable properties already belonged to Ramakrishna Math, Belur, the possession and management of the Ashrama has been taken over by us. The address of this new centre is: Ramakrishna Math, P.O. Kayamkulam, Dist. Alappuzha, Kerala 690502, phone no.: (0479) 2445891 and email id . o

New Mission Sub-Centre A sub-centre of Delhi Ashrama has been started at Vasant Vihar, Delhi. Its address is “Ramakrishna Kutir, F-4/13, Vasant Vihar, New Delhi 110057”. Swami Vagishanandaji inaugurated the sub-centre on 11 April. o

Celebration of the 150th Birth Anniversaries of the Monastic Disciples of Sri Ramakrishna Delhi centre held public meetings on 10 and 26 April in commemoration of the 150th birth anniversaries of Swamis Akhandanandaji Maharaj and Saradanandaji Maharaj respectively. Celebration of the 150th Birth Anniversary of Sister Nivedita Chennai Vidyapith held a special programme comprising speeches and cultural programmes on 5 April. The newly renovated lecture hall of the college, now named ‘Sister Nivedita Hall’, was also inaugurated on that day. Swamiji’s Ancestral House held three lectures on 15, 20 and 21 April which were attended altogether by 850 people. o

News of Branch Centres (in India) Ranchi Morabadi Ashrama held two kisan melas (farmers’ fairs) and farmer awareness programmes on 30 March and 5 April. Dr Krishan Kant Paul, Governor of Uttarakhand, visited Chandigarh centre on 3 April and participated in its annual celebration. Sri O Ibobi Singh, Chief Minister of Manipur, inaugurated the newly set up primary school of Imphal centre at its Uripok campus on 14 April. Swami Vagishanandaji inaugurated the renovated exhibition on Swami Vivekananda at Ranchi Morabadi Ashrama on 21 April. The Government of Jharkhand has started a Kisan Single Window Centre at Getalsud farm of Ranchi Morabadi Ashrama. Sri Narendra Modi, Prime Minister of India, declared open the centre at a function held in Jamshedpur on 24 April.

The V edanta K esari ~ 237 ~ JUNE 2016 40

Sri Tathagata Roy, Governor of Tripura, inaugurated the new CT scan facility at Vrindaban hospital on 23 April. Swami Gautamanandaji inaugurated the renovated kitchen-cum-dining-hall at Indore centre on 20 April. A fibreglass bust of Swami Vivekananda was unveiled on 27 April at Thompson House, Almora, where Swamiji had stayed for several days in 1898. The bust has been installed by the joint efforts of Directorate of Culture of Uttarakhand Government, District Administration of Almora, and our Almora centre to commemorate Swamiji’s several visits to Almora. Sri V Shanmuganathan, Governor of Meghalaya, visited Vivekananda Cultural Centre, Shillong, on 27 April and participated in the programme held by the Ashrama to observe the 115th anniversary of Swami Vivekananda’s visit to Shillong. About 2000 youths took part in the programme. Three of our colleges in West Bengal, namely Residential College (Narendrapur), Vivekananda Centenary College (Rahara) and Sikshanamandira (Saradapitha), have been conferred the status of “Colleges with Potential for Excellence (CPE)” by the University Grants Commission. Under CPE scheme funds will be provided to the colleges to improve and strengthen their infrastructure to achieve higher academic standards. Chennai Students’ Home and Narainpur centres received the ‘Concentrated Solar Thermal (CST) and Solar Cooker Excellence Award 2016’ from the Ministry of New and Renewable Energy, Govt of India, for effectively using CST system for cooking purpose in their institutions. Sri Piyush Goyal, Minister of State for Power, Coal and New and Renewable Energy, handed over the awards comprising certificates and plaques at a function held in New Delhi on 29 April. o

Swachchha Bharat Abhiyan (Clean India Campaign) On 21 March, about 250 students of the polytechnic of Chennai Students’ Home cleaned the campus of Sri Kapaleeshwarar Temple, Chennai, following an annual festival in the temple. On 14 April, Chennai Math, in association with Chennai Students’ Home, launched a yearlong programme ‘Our locality, our responsibility’ to promote cleanliness and hygiene at Pattinapakkam in Chennai, a seashore area, which was severely affected by the floods in November 2015. About 50 students of the polytechnic of Students’ Home cleaned the area on that day. Coimbatore Mission centre held six cleaning programmes at different public places in the city in April. Students from the various institutions run by the centre participated in these programmes. Students of Jamshedpur centre’s school at Sidhgora cleaned their school campus and the surrounding areas on 23 April. Kamarpukur centre carried out its fifth cleanliness drive on 24 April in which 81 persons, including monks, employees, volunteers and local people, cleaned Kamarpukur Bazar, Dak Bungalow crossing area and some interior places in the village. Vadodara centre held a talk on cleanliness at a school in Vadodara on 21 March. The talk was followed by a cleaning programme in which about 500 students participated. o

Values Education and Youth-related Programmes conducted by centres in India Delhi centre conducted (i) nine two-day values education workshops for school teachers from 31 March to 30 April which were attended by 518 teachers in all, and (ii) a workshop at Chennai for school

The V edanta K esari ~ 238 ~ JUNE 2016 41 principals on 24 April which was attended by 35 persons, mainly principals. Hyderabad Math held a personality development camp from 11 to 21 April in which 386 students participated. Kochi Math conducted a personality development and values education camp from 5 to 10 April in which 50 students took part. Salem Ashrama conducted a three-day residential values education camp from 24 to 26 April in which 203 students from three districts of Tamil Nadu participated. Value Education Camp activity—Salem For additional news and photos, please visit http://www.belurmath.org o

Relief Work 1. Drought Relief: Maharashtra and Karnataka: Insufficient rainfall and searing heat wave had caused a drought-like situation in some parts of Maharashtra and Karnataka. In response to this situation, two of our centres in those states conducted the following relief operations: (a) Belagavi (Belgaum) centre distributed about 28 lakh litres of drinking water among 77,200 people of 16 villages in Athani and Bailhongal taluks of Belagavi district from 10 to 27 April. (b) Pune centre distributed about 11 lakh litres of drinking water among 9000 people of 3 villages in Khatav Drought Relief taluk of Satara district from 8 to 25 April. 2. Earthquake Relief & Rehabilitation: Nepal: Continuing its relief work among the families affected by the devastating earthquake that had struck Nepal in April 2015, Kathmandu centre distributed 229 blankets and 3732 utensil sets (each set containing 2 cooking pots, 5 plates, 5 mugs, 5 spoons and a ladle) among 4020 families in Lalitpur, Kavre and Kathmandu districts from 27 March to 24 April, and 900 bamboos and 420 corrugated iron sheets among 40 families in Shankharapur Municipality area on 12 April to help them build their houses. o Earthquake Relief & Rehabilitation: Nepal B B

The V edanta K esari ~ 239 ~ JUNE 2016 42 Book Reviews For review in The Vedanta Kesari, publishers need to send us two copies of their latest publication.

Awakening with Swami thereby dissipating much physical and spiritual Vivekananda energy not quite understanding the significance of straight focus. The writer also analyses the concept Edited by Susmita of love and defines it as being a fearless and pure Bandyopadhyay and emotion, instead of the connotations of delusion and Dr.Mousumi Chakraborty. infatuation it now has. Published by Dr.Subires One of the essays, by Swami Ishadhyana- Bhattacharyya, Principal, Fakir nanda, is a very interesting exposition and Chand College, Diamond analysis of the present day dystopian view of life Harbour, 24 Parganas (South), where universal truths are often ignored: instead West Bengal. 2014, hardback, everything is contextualised with no fixed goal, pp.320, Rs.250- often with chaotic results. To bring back order, This slim volume is a collection we need to be free as Swami Vivekananda often of thirty one scholarly essays brought out on reiterated, with the definition of freedom most the occasion of Swami Vivekananda’s 150th birth closely approximating discipline and order. anniversary. Seventeen of the essays are in English, The next three essays concern themselves and fourteen in Bengali. This review will consider with the life and teachings of Swami Vivekananda, only the English essays. with his call to the youth of the world, but more Swami Vivekananda is of the nature of specially of his own beloved India, to dedicate an ‘akshayapatram’, the vessel which is never themselves to service, which he defined both as ending in its treasures. He is infinite in his capacity tyaga (sacrifice) and puja (worship). ‘Seva performed and although much about him has been written properly is also a form of tyaga’ (p. 32, Awaken- about, debated, attributed and interpreted, there ing with Swami Vivekananda). A further exploration is always more gold waiting to be mined from enlarges the idea where the idea of seva as the vein. This book is no exception. New writings a tradition of the Ramakrishna Order is and interpretations make this volume rich with examined. significance. Later essays examine other aspects of The first essay in the book, by Swami Swamiji’s infinite world view. His vastness and Atmashraddhananda, entitled ‘Celebrating Viveka- his limitless love and simplicity are investigated nanda’, seeks to make the difference between the and explained. While he was as soft as a child, he concepts of celebrating and celebrations. Celebrating was unyielding and uncompromising in his ideals. Swamiji is to want to be like him, while celebrations Morality he viewed as something which asserts are in the nature of honouring a great personality – itself when we do our duty. The manner in which to follow his path, put into practice his cherished Swamiji made his deep and significant proclamation ideals. on India and her civilisation, beginning with his The second essay, by Swami Narasimha- never to be forgotten speech at the Parliament of nanda, analyses how to face challenges in real life Religions, echoing and reverberating like a lion’s the Vivekananda way. Purity, perseverance and roar across the world wherever he spoke, reveals the patience—the three virtues most of us lack—are depth of his knowledge to some extent. For instance, needed. Swamiji’s famous recommendation of his masterly and scholarly analysis of the Aryan taking up one idea and making it one’s life’s only and Dravidian migrations in India, showing the goal until it has been realised, is ignored by most. roots of Indian culture, is highly erudite handling We actually pride ourselves on multi-tasking, of a very complex problem and demonstrates

The V edanta K esari ~ 240 ~ JUNE 2016 43 how he made connections in human behaviour on her readiness for self-control and self-sacrifice. at every level. Integration, according to him, is As Nature has also put the severe burden of merely an understanding of this and in the essay being mothers on women, her position is following, Vedanta as the basis of integration is unenviable indeed. It must also be remembered examined. that her presence in our agriculture is almost One of the most influential essays in the indispensable. volume is the one examining the mentoring of All this can be borne if she is treated as Josephine Macleod (also called Tantine) by Swami an equal. When she is not, or she perceives that Vivekananda. Swami Vivekananda understood her she is being denied her right place, there are complete identification with his purpose in life and questions: ‘Why should women not study the his letters to her contain the distilled essence of all Vedas?’ There are Savitris in all homes but are his teachings. In turn Miss Macleod was ready to there worthy Satyavans in equal number?’ Maha receive those teachings—a state of mind that all Periyaval takes a total view: ‘The shastra expects of us should be in if we want to benefit from his women to be humble through their volition, and endless grace. not through subjugation by others. And that is All the essays in the book are thought- what I ask of them now.’ Such quotes have been provoking, with the writers presenting their views commented upon by Ra. Ganapati attuning them to very naturally and simply. The writings are at contemporaneous conditions. They may not reflect once scholarly, yet accessible demonstrating very accurately the views of Maha Periyaval, but it is clearly, if demonstration were required, that Swami good to have a book which gives a shoal of sensible Vivekananda remains an inexhaustible powerhouse advice to the Indian woman of today. of inspiration. More than a century after his ______PREMA NANDAKUMAR, TRICHY departure from this earth, we are still turning to him. Nor are we turned away disappointed: we find Know Thyself and enjoy new nuggets of knowledge and guidance By Gian Kumar every time we look. This is surely a collection for readers to enjoy and derive joy from. Published by Celestial books, ______PREMA RAGHUNATH, CHENNAI Leadstart Publishing Pvt. Ltd, trade Centre, Level 1, Bandra Kurla Complex, Bandra (E) Creepers of Compassion, Mumbai- 400 051, E-mail : Sri Maha Periyava’s Views [email protected] 2015, on Code for Women by hardback, pp.336,Rs. 399. Ra Ganapati ($16.) Published by Director, The elegant book under Veda Prakaasanam, #1, review is an exploratory voyage of a Church Street, Puzhudi- vigorous thinker into the complex alleys of walkam, Chennai – 91 Advaita Vedanta. In the course of his voyage, the E-mail: purnavani@gmail. author stumbles upon all the profound concepts of com 2015, paperback, Advaita. The path delineated to reach the summum pp.143, Rs. 70 bonum of Self-knowledge is the time-honoured one Subtitled ‘Sri Maha Periyava’s of negating all our matter-vestures which are the Views on Code for Women’, Creepers of non-Self and asserting our identity with the Self, Compassion is a quick review of some of the obiter the Microcosmic Reality which is one with the dicta expressed by His Holiess Sri Chandra- Macrocosmic Reality. The distinctiveness of the sekharendra Saraswati in his discourses. Coming book lies in its lucid narrative by steering clear of from the Maha Periyava, one cannot ignore them all the Vedantic jargon and Sanskrit terminologies as incidental remarks. Our society is incredibly and by substituting for them modern scientific dependent upon woman power. Since woman is the nomenclatures. The typical terms of Brahman, central beam of the family structure, much depends Atman, Pratibhasika, Vyavaharika, Paramarthika,

The V edanta K esari ~ 241 ~ JUNE 2016 44

Caitanya, antahkarana, etc., are avoided and In actual fact our environment is no different the modern terms of scientific flavour such as from us: it is well known that, as human beings, energy, unified field of consciousness, Awareness, our bodies are composed of the five elements to consciousness, illusory appearance, empirical which we return upon death. Our religious books reality, absolute reality, mind etc are employed abound with lines laying strong connections with to expound the philosophy. The author makes the panchabhutas. a comparative study of science, religion and This book elucidates man’s closeness with his spirituality and insists that Spirituality is the royal environs from the Buddhist point of view which has road to beatitude. All dualities are condemned as placed utmost emphasis on compassion, kindness, Maya. Mind is branded the villain of the piece. It is love for and joy in all sentient and insentient beings mind with its penchant for reminiscences of the past which make up our world. Researched and written and ruminations about the future and its inability to by Drs Suruchi and Satish Pande, prominence is fasten on the ‘Now’ that is a bar to Self-realisation. placed on human interdependence with the natural The Nondual Ground of Existence gets splintered world, one in which man and nature occupy into the pluralistic universe as it passes through positions of equal significance in the world order. the refractory prism of the mind. Ego, the divisive The Buddha is believed to have been born under force, makes for insularity and hampers universal a tree, delivered his first sermon under a tree and consciousness. The prerequisite to the State of attained Samadhi under a tree. This belief is not Abidance in the Self which is the sahaja sthiti is the without deeper meaning: it shows the enormous attenuation of ego and stoppage of mind’s chatter. influence of nature in the life cycle of the human The author’s sweep of study is quite extensive as it being. The Buddha’s travels are well-documented. deals with such topics as ‘Sex, Love and Spirituality’ Forests, rivers, birds are given as much import as and ‘The Philosophy of Money’. the followers who gathered there to listen to him. The book is lucid and provocative. It may Many figures of speech in his sermons are drawn aptly be deemed as ‘old wine in new bottle’ wherein from rocks, flowers, water, birds and even insects. the newness of the bottle, besides being ornamental, Life in any form was respected and worshipped, as adds ‘kick’ to the wine. The book is a boon to in Hinduism. thinking minds. This book separately examines six areas of ______N.HARIHARAN, MADURAI nature in Buddhism: bio-diversity, trees, plants, birds and animals, observations on nature and Flora, Fauna and Nature finally there is a message to the human world. Quotations from some of the more important in Buddhist Thought Buddhist sutras and texts are given to authenticate by Dr Suruchi Pande and the text of the book. Jataka Tales, which uses birds Dr Satish Pande and animals to make spirituality more accessible, Published by Ela Foun- have been quoted to support the authors’ thesis. dation C-9, Bhosale Park, Dr Suruchi and Dr Satish deserve our Shakar Nagar - 2, Pune - admiration for the amount of information they 411 009. E-mail: pande. have compressed into 80 pages. The Preface, [email protected]; pp. 80 though short, is very comprehensive. An absorbing Price Not Mentioned. addition is the ‘Avadanakalpalata’, which outlines Environmental is- Buddhist dharma among birds wherein a cuckoo sues have assumed great importance —the koel—is the spokesperson for the birds of in the last four decades, with special emphasis the forest. Special mention must be made of the in the last twenty years, although the World photographs and illustration used in the book. Environment Day is given just a nominal place They are of the highest order and add values to in our newspapers and news channels even as this slim volume which is part of a series entitled we degrade our surroundings every minute by ‘Conservation Ethics in Indian Culture’. Our despoiling our ponds, rivers, forests, mountains, ancestors understood fully their place in this vast oceans. universe—it would be salutary if we considered

The V edanta K esari ~ 242 ~ JUNE 2016 45 our descendants and bequeath to them a habitable The Secret of Bhagavad world. Gita – Discover the ______PREMA RAGHUNATH, CHENNAI World’s Grandest Truth By Sri Vishwanath, Immortal stories— Published by author Wisdom to nourish your B-605 Pine Wood, Vasant Mind and Soul Gardens, Near Swapna By J.P. Vaswani Nagari, Milund West, Published by Hay House Mumbai- 400 080. Email: Publishers India Pvt. Ltd., [email protected]; Available at Gita Publishing Paperback, pp.124, price House,10, Sadu Vaswani not given. Path, Pune - 411 001.email: The Secret of Bhagavad Gita offers an [email protected], analytical but compact presentation for readers to 2014, paperback, pp.370, ‘discover the world’s grandest truth.’ On a personal Rs.399. note, Sri Vishwanath tells us in chapter 4 how he As ‘tabs and gaming devices’ and first came into touch with the eternal teachings. It other gadgets occupy children and elders, will was on a train journey when he came across a verse a book of stories from scriptures be welcomed? from the Song of God which was being quoted by Raising this query, the revered author, being an the cyclonic monk Vivekananda to a disciple: ‘Futile ‘indefatigable optimist’, is convinced that ‘good are your desires. Futile are your actions. Futile are things’ will survive. your experiences if you do not know your real Thirteen popular faiths beginning with Bahai, nature.’ the ‘youngest’, have been introduced. The Preface of the book depicts the despair The introduction is followed by selected of Partha at a crucial hour after his chariot had stories in each case. Selfless service, love of God, been stationed by the Supreme Sri Krishna in empathy, compassion and other virtues are front of the enemy lines in the battle between the conveyed through stories. As the author points out, cousins Pandavas and Kauravas. The despair of the while sections of society appreciate other faiths, protagonist Pandava is not unique but universal. fundamentalists try to dismiss them. Krishna says it is ‘unbecoming’ and the author says Incarnations of the Divine, their sufferings, that word ‘unbecoming’ is the seed which the entire are ridiculed by skeptics through ignorance. The Bhagavad Gita is based. From thereon Krishna resistance by vested interest who feared erosion of delivers more truths to Arjuna. their authority by religious leaders has also been The book is divided into 8 short and readable highlighted. chapters. The foreword by John Harricharan is also The concluding story recalls the interesting revelatory. Especially when John says—‘Perhaps, in incident when the first group of Zoroastrians your reading of this book you may find some things migrated to India. The ‘Epilogue’ has a very that you want to question. That is fine. Questions impressive account of Guru Sadhu Vaswani. are always good. But you will also find many Stories have been a source of inspiration thoughts that resonate with your deepest feelings.’ always. Panchatantra stories attract attention even This book is for both the serious student as well as today. Interestingly values are taught even by for those who read to pick pearls in the ocean of life. children (Prahlada and Dhruva) in puranic stories. ______SRINIVAS, CHENNAI Sri Ramakrishna conveyed abstract scriptural lessons through similitudes and allegories from our Vedanta Sadhana and Shakti Puja normal life experience. By Swami Swahananda, ‘Immortal Stories’ will serve to promote a healthy society and inter-religious harmony. Published by Advaita Ashrama, 5, Dehi ______P. S. SUNDARAM, MUMBAI Entally Road, Kolkta - 700 014. E-mail: mail@

The V edanta K esari ~ 243 ~ JUNE 2016 46

advaitaashrama.org 2012, devotes an entire chapter (303-311). This is fitting Hardbound pp.336, Rs.70. since Adi Shankaracharya not only transformed ‘Vedanta…is divided Indian metaphysics but influenced Europeans into three main schools – like Immanuel Kant’s (1724-1804 AD) narrative advaita, vishishtadvaita, of the categorical imperatives which make their and dvaita’ (148) and yet presence felt even now (308). Special notice must the aim of all Vedanta is be taken of the treatment of the Ramayana in this epistemic Self-knowledge book. The Swami rapidly recapitulates the various for ‘the world, even though Ramayanas avoiding reductive readings of the fleeting, is real because it epic which see it as pastiches; instead the author is perceived as real’ (149) focuses our attention to the core of the Ramayana to even an apparent dualist and takes us through the Adhyatma Ramanaya like Sri Madhvacharya (1199–1299 CE). ‘which presents the glory of … the Paramatman’. Thus all Hinduism deal with modes of seeing/ of Thus Swami Swahananda’s reading of the Hindu hermeneutics, of darshana (as against the etymologic canon corrects Marxist readings of sacred Indian Greek idea of philosophy) and all Hindu praxis, Scriptures: the cultural work performed by this all Hindu theologies are concerned with this book is needed to understand what makes for the construction of insight and thus Swami Swahananda Hindu religion as against Hindu ethics or rituals. writes of ‘a saying among the advaitins that they The Swami asserts the vitality of Hinduism since are advaitins in views but dvaitins in deeds’ even though it is certainly polyphonic, heteroglossic (155). The Shaiva Tantras from Kashmir and and carnivalesque; the aim of all Hindu teleologies the Mahanirvana Tantra speak of union with an is jouissance; or samadhi. Critics of Vedanta forget attributeless Purusha as the ultimate end within that Adi Shankaracharya exhorted us to do japa those paths. Swami Swahananda rightly observes in his famous Bhaja Govindam and The Tripura that within Vaishnavism Bhakti ‘becomes Bhava. Sundari Ashtakam. The value of Hinduism is Next is mahabhava, then prema, and last of all is that it is an open-source project which does not the attainment of God’ (179). Earlier in the book believe in inculturation but in dialogic assimilation; he stresses the true nature of the Mother Goddess yet always asking us to realize first through the Kali as ‘trigunamayi. . . as well as gunatita’ (95). Sri naamrupa and then move on to the Brahma-rupa for it Ramanujacharya (1017-1137 CE) is rightly shown validates the ‘synthetic vision of Ramakrishna’ who by Swami Swahananda as he truly is—a believer contained within Himself ‘all honest doubt’ since it and propagator of non-qualified, non-dual monism: is ‘Better to have practising sectarians than talkative Ramanuja advocated swarupa-samarpana; phala- liberals’ (335). Swami Swahananda throughout this samarpana; bhara-samarpana leading to the negation syncretic book negates any theoretical approach to of ‘the sense of being the “doer” [who offers] this Hinduism which is not based within a unique faith “doership” to God’ (143). community. He has little time for the subtleties of Advaita Vedanta has an ancient lineage scholasticism unless the latter helps one to reach whose best known advocate is Adi Shankaracharya samadhi. (circa 8th CE) on whom Swami Swahananda justly ___ SUBHASIS CHATTOPADHYAY, BISHNUPUR, WEST BENGAL

Work and worship must go hand in hand. . . . Two types of men can sit still without work. One is the idiot, who is too dull to be active. The other is the saint who has gone beyond all activity. . . [Hence along with work] Make a regular routine for your spiritual practices. You must have certain fixed hours for meditation and study. Under all circumstances follow this devotedly. —Swami Brahmananda

The V edanta K esari ~ 244 ~ JUNE 2016 The V edanta K esari 47 JUNE 2016

(continued from page 6. . .)

6027. Mr. Bhogilal Patil, U.K. Branch Library, Thombakkulam, Virudhunagar Dist., T.N. - 626 131 6028. -do- Branch Library, Uppathur, Virudhunagar Dist., T.N. - 626 136 6029. -do- Branch Library, Vadamalapuram, Sivakasi (Taluk), T.N. - 626 131 6030. -do- Branch Library, Vadamalaikurichi, Virudhunagar (via), T.N. - 626 001 6031. -do- Branch Library, Virapatti, Virudhunagar Dist., T.N. - 626 204 6032. -do- Branch Library, Veerachozhan, Virudhunagar Dist., T.N. - 626 611 6033. -do- Branch Library, Aathipatti, Virudhunagar Dist., T.N. - 626 159 6034. -do- Branch Library, Kumarasamy Raja Nagar, Virudhunagar Taluk., T.N. - 626 002 6035. -do- Branch Library, Mettukundu, Virudhunagar, T.N. - 626 004 6036. -do- Branch Library, Azhagiyanallur, Virudhunagar, T.N. - 626 001 6037. -do- Branch Library, Mallanginar, Virudhunagar, T.N. - 626 109 6038. -do- Branch Library, Tamizhpadi, Virudhunagar Dist., T.N. - 626 129 6039. -do- Branch Library, Nadu Street, Bommakottai, Aruppukottai Taluk, T.N. - 626 105 6040. -do- Branch Library, West Street, Aaviyur Post, Kariyapatti Taluk, T.N. - 626 106 6041. -do- Branch Library, Chinna Kaajiyar Street, Chidambaram, T.N. - 608 001 6042. -do- Branch Library, Junction Road, Virudhachalam, T.N. - 606 601 6043. -do- Branch Library, Govt. Head Hospital Campound, Cuddalore, T.N. - 607 001 6044. -do- Branch Library, Pavunambal Nagar, Thiruppauliyur, Cuddalore, T.N. - 607 002 6045. -do- Branch Library, Pudukuppam, Cuddalore, T.N. - 607 001 6046. -do- Branch Library, Vadalur,Thirupapuliyur, T.N. - 607 303 6047. -do- Branch Library, Bhuvanagiri, Chidambaram Taluk, T.N. - 608 601 6048. Dr. P.K. Baskar, Chennai All India Radio Library, Sansad Marg, New Delhi - 110 001 6049. -do- Bhai Veer Singh Sahitya, Market Road, Gole Market, New Delhi - 110 001 6050. -do- Bhartiya Vidya Bhavan, Kasturiba Gandhi Marg, New Delhi - 110 001 6051. -do- National Medical Library, Near Alims Flyouer Main Road, NDSE, Delhi - 110 049 6052. -do- Delhi Public Library, Sarojini Nagar, New Delhi - 110 023 6053. -do- The Centre for Women’s Development Studies, Gole Market, New Delhi - 110 001 6054. -do- Delhi University, University Road, Delhi - 110 007 6055. -do- Indian Council of Historical Research, Ferozeshah Road, New Delhi - 110 001 6056. -do- Indian Council of Social Science Research, New Delhi - 110 067 6057. -do- National Science Library, Mehrauli Road, New Delhi - 110 067 6058. Mr. RC. Balasubramanyam Raju, Chennai The T.K.C.M.BL., Nellai Dist., T.N. - 627 802 6059. Ms. Sujatha Srinivasan, Chennai Jawaharlal Nehru Krishi, Jabalpur, M.P. - 482 004 6060. -do- Gulabrai H.S.S.M., Bhavnagar, Gujarat - 364 002 6061. -do- Aditi Mahavidyalaya, Wawana, New Delhi - 10 039 6062. -do- Hans Raj Mahila Mahavidyalaya,Jalandhar City - 144 008 6063. -do- Gandhi Mahila Mahavidyalaya, Renwal, Jaipur Dist., - 303 603 6064. Mr. Mukundan Srinivasan, Chennai Arsha Vidya Gurukulam, Coimbatore, T.N. - 641 108 6065. Mr. Rajesh Kumar, Chennai Ramana Vidyalaya, Sholinganallur, Chennai - 600 119 6066. -do- Central Library, Ganapathipuram, Kanyakumar, T.N. - 629 502 6067. Mr. D.K. Pathak, Bangalore L.L.A. Branch Library, V.H.Med. Centre, Chennai - 600 113 6068. -do- M.S. Swaminathan Res. Foundation, Taramani, Chennai - 600 113 6069. Mr. R. Venkatakrishnan, M.P. Vidyavardhaka Law College, Mysore, Karnataka - 570 001 6070. M/s. Merino Panel Products Ltd, W.B. Girraj Govt. College, Nizambad, A.P. - 503 001 The V edanta K esari 48 JUNE 2016

6071. -do- Dist. Central Library, P.O. Khammam, A.P. - 507 001 6072. -do- Osmania University, Hyderabad, A.P. - 500 007 6073. -do- Nagpur University, Nagpur, Maharastra - 440 010 6074. -do- Sri Venkateswara Arts College, Tirupati, A.P. - 517 501 6075. -do- Padmavathy Women’s College, Tirupati, A.P. - 517 501 6076. -do- Maharaja Ranjit Singh Inst. of Punjab University, Patiala, Punjab - 147 001 6077. -do- Shanti Niketan Vidyapeeth, Meerut, U.P. - 250 001 6078. -do- Gurukula Kangri Vishwa, Hardwar, Uttaranchal - 249 404 6079. -do- Kanya Gurukula Mahavidyalaya, Dehradun, Uttaranchal - 248 001 6080. -do- National Inst. of Management, Gaziabad, U.P. - 201 001 6081. -do- Kalyan Mahavidyalaya, Chhattisgarh, M.P. 490 006 6082. -do- PT Ravishankar Shukla University, Raipur, Chhattisgarh - 492 010 6083. -do- Goa University, Taleigad Plateu, Goa - 403 203 6084. -do- Gujarat Vidyapith, Ahmedabad, Gujarat - 380 014 6085. -do- Kumaun University, Almora, Uttaranchal - 263 601 6086. -do- Parmarth Niketan Library, Rishikesh, Uttarakhand - 249 301 6087. -do- Divine Life Society Library, Rishikesh, Uttarakhand - 249 192 6088. -do- Ghurni District Library, Dist. Nadia, W.B. - 741 103 6089. -do- National Inst. of Management, Alipore, Kolkata, W.B. - 700 027 6090. -do- Dhirendra Smiriti Sadharan, Nagerbazar, Kolkata,W.B. - 700 074 6091. -do- Vedic Sanskar Kendra, Ahemadabad, Gujarat - 380 015 6092. -do- Amar Singh College, Sri Nagar, Jammu & Kashmir - 193 201 6093. -do- Govt. Gandhi Memorial Science College, Jammu, Jammu & Kashmir - 180 001 6094. -do- Dr. J.N. Mishra College, Deoghar, Jharkhand - 814 142 6095. -do- Tripura University, Suryamani Nagar, Tripura West - 799 130 6096. -do- American Friendship Resi. School, Karnataka - 561 209 6097. -do- Assam Rifles Public School, Shillong, Meghalaya - 793 010 6098. -do- Assam Valley School, Balipara, Assam - 784 101 6099. -do- Banasthali Vidyapith, Banasthali, Rajasthan - 304 022 6100. -do- Belgaum Military School, Belgaum, Karnataka - 590 009 6101. -do- B.V.B.V.M. Public School, Baroda, Gujarat - 390 009 6102. -do- Bhavans Gandhi Vidyashram, Kodaikanal Dist., T.N. - 624 101 6103. -do- Bhavans Vidyashram, K.K. Munshi Marg, Jaipur, Rajasthan - 302 015 6104. -do- Bhartiya Vidya Bhavan, Tadepalligude, A.P. - 534 102 6105. -do- Scindia Kanya Vidyalaya, Gwalior, M.P. - 474 007 6106. -do- Bhonsala Military School, Ram Bhoomi, Nasik, Maharastra - 422 005 6107. -do- Bhorugram Jiram Dass Public School, Bhorugram, Rajasthan - 331 035 6108. -do- Birla Vidyamandir, Nainital, U.P. - 263 001 6109. -do- Bangalore Military School, Bangalore, Karnataka - 586 102 6110. -do- Brindavan Public School, Coonoor, Nilgiris, T.N. - 643 232 6111. -do- Chail Military School, Chail, Shimla Hills, H.P. - 173 217 6112. -do- Dalhousie Public School, Dalhousie, H.P. - 176 304 6113. -do- Delhi Public School, Mathura Road, New Delhi - 110 003 6114. -do- G.D. Brila Memorial School, Ranikhet, U.P. - 263 647

(To be continued. . .) The V edanta K esari 49 JUNE 2016

RAMAKRISHNA MISSION, VIJAYAWADA City Centre: Gandhinagar, Vijayawada – 520 003| Phone: 0866-2570799 Ashrama: Sitanagaram, Tadepalli Mandal, Guntur District | Phone: 08645-272248 Email: [email protected] | Website: www.rkmissionvijayawada.org

KRISHNA PUSHKAR MELA - 2016 (FROM 12 AUGUST TO 23 AUGUST 2016) APPEAL You are aware about the various service activities being conducted by the Ramakrishna Mission in the fields of education, medicine, culture, spirituality and also at the time of natural calamities. Krishna Pushkaram, an important event occurs once in 12 years. Lakhs of pilgrims take a dip in the Holy River Krishna during the Mela. We fondly remember the great response received from both donors and beneficiaries, during Krishna Pushkar Mela 2004 rendered by the Mission. During Krishna Pushkaram Mela from 12th – 16th August, this year also Ramakrishna Mission, Vijayawada is organizing the following free services for the benefit of pilgrims at its premises at Sitanagaram Village, Guntur District (near the Prakasham Barrage) on the right bank of Krishna river:

Estimated Total for Sl Particulars cost for 12 days No. one day (Rs.) 1 Milk for 2000 children per day @ Rs.17/- per head 34000 408000

2 Feeding 5000 pilgrims per day @ Rs.50/- per head 250000 3000000

3 Butter Milk for 10000 pilgrims per day @ Rs.4.55/- per head 45500 546000 4 Medical Camp - 200000 5 Cultural & Spiritual programmes - 300000 Accommodation arrangements: Sheds, Toilets, Bathrooms, Cloak 6 - 500000 Room (Temporary) 7 Water, Electricity & Washing - 200000 Establishment & Miscellaneous (Printing and stationery, Office 8 - 300000 expenses) Estimated Total Cost Rs. 54,54,000/- - 5454000 We appeal to all philanthropists, well-wishers and admirers to help us in this noble cause. We request you to extend your helping hand to join us in this sacred endeavor. Cheques/ Drafts may be drawn in favour of Ramakrishna Mission, Vijayawada and sent to the Secretary, Ramakrishna Mission, Gandhinagar, Vijayawada – 520 003, Krishna Dist., A.P., India. All donations are exempt from Income Tax Under section 80 G. You can also use online services to transfer donations to our a/c No.10442746439 with State Bank of India, Gandhinagar Branch, Vijayawada-3, IFSC Code No.SBIN0001208. In case of online transfers, we request you to inform us the transaction details immediately. 05 May 2016 Yours in the Lord’s Service Swami Sashikantananda Secretary The V edanta K esari 50 JUNE 2016

Ramakrishna Mission Ashrama (A Branch of Ramakrishna Mission, Belur Math) Sector 15-B, Madhya Marg, Chandigarh – 160015 Tel: 0172-2549477 E-mail: [email protected] Website: www.rkmachandigarh.org

A HUMBLE REQUEST New Universal Meditation Hall, Educational and Cultural Complex at Chandigarh Ashrama Dear devotees, well-wishers and friends, Ramakrishna Mission Ashrama at Chandigarh was started in 1955 in the aftermath of India’s partition. Since then the Ashrama has been providing spiritual solace to seekers in search of peace, free mobile medical service, a Boys’ Hostel for college students, value education programs in schools and colleges, spread of inspirational and ennobling literature among the masses, etc. Proposed Hall and Complex Over the years, these activities have steadily increased and so also the number of devotees attending these programs as well as morning and evening prayers, and those coming for meditation, spiritual retreats/ satsangs. To meet the increasing needs for space, it has been decided to construct a new building having a) A spacious Meditation Hall and Monks Quarters - Rs. 1.3 Crores (approx.) b) Educational & Cultural Centre: Rs. 2.1 Crores (approx.) Foundation Stone laying for the Universal Total cost of the project: Rs. 3.4 crores (approx.) Meditation Hall on 24.11.1985—by Swami Cheques/ Demand Drafts may be drawn in Gambhiranandaji, 11th President of the Ramakrishna Order favour of ‘RAMAKRISHNA MISSION ASHRAMA, CHANDIGARH’ and can be sent to the address given above. Contributions, from within India, can also be directly deposited in any of the following banks: 1) ICICI A/c No. – 001301029198, Branch – Sector 15-C, Chandigarh, IFSC – ICIC0002429 2) IDBI A/c No. – 003104000083216, Branch – Sector 8-C, Chandigarh, IFSC – IBKL0000003 (Kindly intimate us the details of the deposit, your address and phone number by e-mail on the same day) Contributions to the Ramakrishna Mission are exempted from Income Tax u/s 80(G) of I.T. Act, 1961. Construction in progress Yours in the service of Bhagavan Sri Ramakrishna Swami Satyeshananda, Secretary The V edanta K esari 51 JUNE 2016

150

1200 The V edanta K esari 52 JUNE 2016 The V edanta K esari 53 JUNE 2016

NAVAJEEVAN BLIND RELIEF CENTRE (FREE HOME FOR THE BLIND, ORPHAN AND AGED) TIRUCHANOOR, TIRUPATI–517503. Ph : 0877-2239992, 9908537528 [Mob.] E-mail: [email protected] Website: www.navajeevan.org An Appeal 37 Years of Service to Humanity 1979–2016

1. Navajeevan School & Hostel for Blind – Tirupati, Parlekhimundi, Golamunda Children 2. Navajeevan Free Eye Hospital – Tirupati 3. Navajeevan Free Home for Aged – Tirupati, Rishikesh, Parlekhimundi and Chennai 4. Navajeevan Dumb & Deaf Home - Patapatnam 5. Navajeevan Sharanagati Vridhashram – Tirupati 6. Navajeevan Rural Medical Centres - Berhampur [Orissa] 7. Navajeevan Eye Care Centres - Serango & Kalahandi [Orissa] 8. Navajeevan Orphanage Children Homes – Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku, Dundelmal 9. Navajeevan Atharvana Veda Pathasala - Tirupati A Humble Request for Donation 1. Sponsor one day Annadan to Blind Children and aged – Rs. 5000/- 2. Sponsor 5 IOL Cataract Eye Operations – Rs. 7000/- 3. Sponsor one blind child or Orphan child for one year – Rs. 6000/- 4. Sponsor one poor aged person for one year – Rs. 5000/- 5. Sponsor one free eye camp at Rural/Tribal area – Rs. 50000/- 6. Vidyadan—Educational aid for one Child – Rs. 2000/- Donor devotees can send their contributions by cheque/DD/MO to the above address on the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord Balaji Venkateswara of Tirupati as blessings. Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act. Our Bank details for online transfer : Bank Name : Indian Bank , Gandhi Road Branch, Tirupati SB A/c No: 463789382, Account Holder : Navajeevan Blind Relief Centre, Branch Code: T036, IFSC code: IDIB000T036, ‘We can attain salvation through social work’ – Swami Vivekananda K. Sridhar Acharya Founder/ President The V edanta K esari 54 JUNE 2016 With Best Compliments From:

55

PRIVATE LIMITED

(Manufacturers of Active Pharmaceutical Ingredients and Intermediates)

Regd. Off. & Fact. : Plot No.88 & 89, Phase - II, Sipcot Industrial Complex, Ranipet - 632 403, Tamil Nadu. Phone : 04172 - 244820, 651507, Tele Fax : 04172 - 244820 E-mail : [email protected] Web Site : www.svisslabss.net

Love never fails, my son; today or tomorrow or ages after, truth will conquer! Love shall win the victory. Do you love your fellow-men? —Swami Vivekananda

The V edanta K esari ~ 55 ~ JUNE 2016 56

Vol.103-6 The Vedanta Kesari (English Monthly) June 2016. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 15-17. LICENSED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2015-2017. Date of Publication: 24th of every month

Teach yourselves, teach everyone his/her real nature, call upon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come, when this sleeping soul is roused to self-con- scious activity. —Swami Vivekananda

Lavino-Kapur Cottons Pvt Ltd 100% Export Oriented Unit * Star Export House BUREAU VERITAS–ISO 9001:2008 certified (Manufacturers of Absorbent Cotton Products)

REGD. OFFICE: 121-122, Mittal Chambers, Nariman Point, Mumbai–400 021 Tel: 91 22 6632 5141 (30 Lines) Fax: 91 22 6632 4979 / 6632 4421 / 2282 0577 E-mail: [email protected] Website: www.lavinokapur.com

TARAPUR PLANT: H-1, MIDC, Tarapur Industrial Area Taps Post, Boisar–401 504 District–Thane. Maharashtra Tel: 02525-2722 90/91/92 v Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000

Contact:The Sri RamakrishnaV edanta K esari Math, ~Chennai. 56 ~ JUNE Website: 2016 www.chennaimath.org