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1 TheVedanta Kesari April 2020

1 The Kesari The Vedanta

CoverJapa StoryYoga page 15

A Cultural and Spiritual Monthly 1 `15 April of the Order since 1914 2020 2

Ramanavami - 2 April 2020

Ramlala, is Sri Ramachandra as a small boy. A Ramawat who came to Dakshineswar had worshipped Ramlala for long in a small image. He was blessed with constant vision of Ramlala. Sri Ramakrishna too saw Ramlala. He told his disciples: “I actually saw—just as I see you before me—that Ramlala accompanied me dancing, now preceding, now following me. Sometimes he importuned to be carried in my lap. Again, when I took him on my lap, he would by no means remain there. He would go down to run hither and thither, collect flowers in thorny jungles or go to the Ganga to swim and splash water there. I said over and over again, ‘My child, don’t do that, you will get blisters on your soles if you run in the sun; do not remain in water so long, you will catch cold and get fever.’ But he did not give ear to my words, however much I might forbid him. Unconcerned he went on with his pranks as if I was speaking to someone else. He would sometimes grin and look at me with his two eyes, beautiful like the petals of a lotus, or carry on his pranks with a vengeance. He would pout both his lips and grimace and make mouths at me. I would then actually be angry and scold him, … I would pull him away from the sun or from the water and then cajole him by giving him this thing or that and then ask him to play within the room. Again, finding it impossible to restrain his naughtiness I would sometimes give him a slap or two. Thus beaten, he would pout his beautiful lips and sob and look at me with tears in his eyes, when I would feel pained. I then took Sri him Ramakrishna: affectionately The on Great my lapMaster, and cajoled him. I actually saw and acted thus.” — p.743-44 Regd. Off. & Fact. : Plot No.88 & 89, Phase - II, Sipcot Industrial Complex, Ranipet - 632 403, T.N. Editor: Mahamedhananda PRIVATE LIMITED Phone : 04172 - 244820, 651507, Published by Swami Vimurtananda, Sri , - 600 004 and (Manufacturers of Active Pharmaceutical Tele Fax : 04172 - 244820 Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Ingredients and Intermediates) E-mail : [email protected] Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014. Web Site : www.svisslabss.net Website: www.chennaimath.org E-mail: [email protected] Ph: 6374213070 3

The Vedanta Kesari A Cultural and Spiritual Monthly of The Vol. 107, No. 4 ISSN 0042-2983 CONTENTS th 107 APRIL Year of Publication 2020 C Story er ov 15

Japa : Repetition and Reflection on the Holy Name Dr Satish K Kapoor 18

Sri Ramakrishnavedanta- FEATURES 47Allama Prabhu darshanasya Catussutri Shivanand Shahapur 8 Swami Harshananda 9 Yugavani 10 GuestAtmarpanastuti Editorial Sri Ramakrishna and the Little Magician 13 Reminiscences Pilgrimage Mindset 25 Pocket Tales Gitanjali Murari Swami Chidekananda 27 Vivekananda Way 31 Poorva P 51 Pariprasna k o a 53 The Order on the March c e l t T 25 e s

43 Freedom Roots in the Air and Swami Satyapriyananda Shoots in the Soil Devnath

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Regd. Off. & Fact. : Plot No.88 & 89, Phase - II, Sipcot Industrial Complex, Ranipet - 632 403, T.N. 35 Editor: Swami Mahamedhananda 31 Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014. Website: www.chennaimath.org E-mail: [email protected] Ph: 6374213070 TheVedanta Kesari

First issue of Brahmavadin, September 1895 He was a much-celebrated and much-feted Swami. His famous address at The World’s Parliament of Religions, Chicago in 1893 had catapulted him to the status of a super star. But was not one to bask in chaffy glory. A letter to one of his trusted followers, from the USA, dated 12 Jan 1895, read, ‘I want to preach my ideas for the good of the world. …What work have you done in the way of advancing the ideas and organising in India? …My life is more precious than spending it in getting the admiration of the world. I have no time for such foolery.’ April 2020 Swamiji, as Swami Vivekananda was fondly addressed, loved and revered his motherland 4 as his own mother. Every breath of his aspired for her well being and every cell in his body yearned that she regain her lost glory. She had been a beacon light for the world until repeated invasions pillaged her ruthlessly and left her not just poverty-stricken but also psychologically drained. The latter struck at the very core, underlying the urgency for immediate redressal. Swamiji’s panacea for this lay in India’s very own practical and ennobling Vedantic wisdom. Vedanta recognises no weakness. It proclaims that in every individual lies a mine of strength. All that is needed is an effort to draw from it. The Vedanta Kesari The Vedanta Swamiji started looking for the right channel to propagate the powerful message of Brahmavadin Vedanta. He opted for the print medium and decided to bring out a journal, giving it the name ‘Now I am bent upon starting the . In February 1895, he sent from USA $100 and a letter to his trusted disciple journal. Herewith I send a hundred dollars… Hope this will go just Alasinga Perumal. The letter read: a little in starting your paper.’

If selflessness and devotion would have a form, it would have borne the name of Alasinga Perumal. Brahmavadin became Alasinga’s calling and the first issue rolled out from a press in Broadway, Chennai The Vedanta Kesari, May 1914 on 14 September 1895. The magazine included a First issue of The Song of the Sannyasin’. poem of Swamiji specially composed for the occasion. It was titled, ‘ One verse ran thus: The One hundred and seven Vedanta Kesari years and going strong….

“Strike off thy fetters! Bonds that bind thee down,

Love, hate — good, bad — and all the dual throng,

For fetters, though of gold, are not less strong to bind;

(Handwritten words in Swamiji’s own hand) April 2020

5 With this message that marked its mission, Brahmavadin made a determined entry into the strife-ridden climate of pre-independence India. The birth of the magazine was certainly ‘I learnt from your letter the bad financial state an occasion for celebration but the struggles were far from over. that Brahmavadin is in.’ ‘I pledge One of Swamiji’s letters to Alasinga read: myself to maintain the paper anyhow.’ This was followed by another letter that carried the line, The Vedanta Kesari The Vedanta Bolstered by this pledge, Alasinga Perumal braved on, surmounting many an impediment. Sadly, Swami Vivekananda passed away in 1902, at the age of thirty-nine. Alasinga’s intense anguish morphed into heightened devotion towards the magazine. But the next hurdle in Brahmavadin’s journey came in 1909, in the form of Alasinga’s own demise. In May 1914, the magazine, tottering as it was, floundered and ground to a halt. It was at this crucial juncture, that the stepped in to revive it. The ‘The Mission was itself in its nascent stages with many a teething problem but nothing could come Brahmavadin is a jewel – it must not perish!” Brahmavadin in its way of reviving the Brahmavadin. For, had not their beloved Swamiji repeatedly said, The Vedanta Kesari. And so, the very same month when The Vedanta Kesari closed, it was resuscitated with the new name The history of is much more than just a tale of sweat, toil and a dream realized. It is a narrative of Swamiji’s passion for India and Alasinga’s devotion to his master. It is a celebration of love,ECO-FRIENDLY transcending forms.Trees are the life-breath of our world. To support environment conservation The Vedanta Kesari is printed on paper prepared mainly from sugarcane bagasse. Sponsor a Page Appeal Once a year, please sponsor one or more pages of the magazine. We need around 600 sponsors annually. Sponsorship for one page For the last 106 years, without missing in one issue: ` 1000/- a single issue, the magazine has been carrying the invigorating message of Vedanta and alongside, continuously revamping itself VK for Students to meet the changing needs of the times. To encourage noble conduct, we are offering The relevance of Vedantic wisdom to a complimentary copy of VK to students (class everyday life is all the more pertinent today 10-12) when they manifest honesty, selfless- than ever before. ‘Arise, Awake and stop not ness, etc., in their daily school life. Teachers till the goal is reached,’ is the thundering will every month choose a boy & a girl from their class to receive this Character motto of Swami Vivekananda. The Recognition gift. Please sponsor these gifts. Ramakrishna Mission, as you all know, is a unique organization where sannyasis and lay people come together and endeavour for the April 2020 Outreach Gift common good. Let’s join hands in taking 6 To spread the message of Ramakrishna- forward our revered Swamiji’s vision and Vivekananda-Vedanta, please gift The Vedanta mission for The Vedanta Kesari. Kesari to academic/public libraries & influential personalities of your choice or those selected by us. 4 Gift Subscriptions for 1 year: Rs 600/- The Vedanta Kesari The Vedanta Patrons Become a Patron of The Vedanta Kesari & help us to meet the running cost by contributing every month ` 5,000/- & above

Permanent Fund To establish the magazine on firm financial footing please contribute ` 1,000/- & above to the Permanent Fund. SUBSCRIPTION DETAILS PATRONS Rates Inclusive of Postage & a Special Issue Pragati Offset, Hyderabad ` 25000 Annual 3 yrs 5 yrs Dr. Subramaniyabharathiyar R., ` 10000 Kancheepuram India ` 175 ` 500 ` 900 A Devotee, New York, USA ` 6746 Bangladesh Nepal ` 1200 ` 3500 * PERMANENT FUND DONORS Sri Lanka ` Other Countries ` 2700 ` 8000 * Sankar V, Chennai 12000 Swami Achintyananda, ` 7000 * 5 yrs subscription only in India. RK Math, Rajahmundry Venkat Krishnaswamy, ` 5001 For Physical copy subscription Mumbai & Free Digital copy visit Sachidananda Hota, ` 5000 https://rkmath.in/thevedantakesari Dhenkanai Dist. Annabhat Joshi, Bangalore ` Download the Vedanta Kesari App 5000 Kavita Saluja, Bangalore ` free on your Android/Apple device 5000 Vijayamma L, Thiruvanantha- ` 2000 puram PAYMENT DETAILS A Devotee, Mumbai ` 2000 ` 1. You can send subscription payment/donations either Karmakar D K, Visakhapatnam 1000 ` by Cheque/DD/MO or Bank Transfer or Online Payment. Chandrachoodan Kathiresan, 1000 April 2020 2. Cheque / DD / MO (through Speed Post) in favour of: Madurai Tej Kumar Mankala, Bangalore ` ‘Sri Ramakrishna Math, Chennai’ 1000 Raji Sathiapalan, Chennai ` 7 Postal Address: Sri Ramakrishna Math, # 31, 1000 Ramakrishna Math Road, Mylapore, Chennai 600 004. 3. Bank Transfer in India: reaching 2054 libraries.... Name of the Bank : United Bank of India Name of the Branch : R.K. Math Road, Chennai - 4 Contact details for Name of the Account : Sri Ramakrishna Math, Chennai Contributors: [email protected] S/B. Account Number : 1511010100001 Mob. 6374213070 Subscribers: [email protected] Bank Code No. : 600027009 Kesari The Vedanta Phone No. (044) 24621110 IFSC : UTBI0SRM842 {here ‘0’ is zero} Swift Code : UTBIINBBMBS of UBI  You can subscribe to The Vedanta Kesari from any month. 4. Donate Online: https://donations.chennaimath.org  On your address slip, the number on the left 5. After any donation please e-mail transaction of the first line is your subscription number. details to : [email protected] Always mention this in your correspondence. a) In the e-mail / covering letter please mention  If you do not receive your copy by the 15th of a purpose of payment: VK Subscription / VK month, please intimate us. Complaints reaching Patron / VK Permanent Fund / VK Sponsor a us before this or after one month (two months Page / VK Outreach Gift / VK for Students. for overseas subscriptions) of posting of the b) Kindly mention your postal address and contact journal are not entertained.  number. Only one complaint copy will be sent in a year. c) Please give your PAN Number for donations  ` Subscribers facing irregular postal delivery 10,000 and above. can choose Registered Parcel by paying d) All donations are exempt from Income Tax under additional `36/- per issue or opt for digital section 80G of the [Indian] I.T.Act, 1961. copy (pdf). Atmarpanastuti Sri Appayya Dikshitendra

Sloka - 11 उल्लङ्‌घ्봾煍ञमुडुपतिकलाचूड ते विश्ववन㔧 त्啍तचारः पशुवदधुना मुकलज्जश्चरामि । ‌ एवं नानाविधभवततिꥍरप्तदीर्愾पराधः 啍쥇शाम्땋धिं कथमहमृते त्वतसादात् तरेयम् ॥११

O Lord wearing the crescent moon on Your forehead and worshipped by the whole world! Transgressing Your commands, giving up all good conduct, I am now going about shamelessly like an animal. Having thus committed so many kinds of transgressions April 2020 arising from this mundane existence, how can I cross over this ocean of sorrow but for 8 Your grace. Sloka - 12 啍षम्स्येवत्वमह क셁णासागरः कृत्समागः संसारोत्थं गरिश सभयꥍरारनादैन्मा配रा् । ‌ यद्यप्यें पतिकलमहं व्यमागस्हरंकुर्न् मूकः कथमिव तथा निस्त्रपः ꥍरार्ेयम् ॥१२

O Lord Girisha, ocean of , you will certainly forgive all the sins which have arisen due to this transmigratory state if one merely prays for forgiveness in fear. The Vedanta Kesari The Vedanta Even though this is so, still, clearly committing thousands of sins every moment and so being like one become dumb (by shame), how can I pray shamelessly! Sloka - 13 सर픂 啍षेप्तुं भवति जनः संसृतिꥍरप्तमाग श्चेतः श्वासपशमसमये त्त्दाब्जे निधाय। ‌ तस्मन् काले यदि मम मनो नाथ दोषत्रयार्煍ञहीनं पुरहर भवेत् तत्थं मे घटेत ॥१३

One can become free from all sins incurred during worldly life if one fixes his mind on Your lotus feet at the moment of death. If, at that time my mind is afflicted by the three evils (adhyatmika, adhibhautika and adhidaivika—those arising from one’s own body, those arising from surroundings and those arising from acts of God like earthquake, flood, etc.) and becomes devoid of consciousness, O Destroyer of the three cities (or destroyer of the gross, subtle and causal bodies by conferring liberation), how will that (fixing my mind on Your lotus feet) be possible for me?

Translated by Sri. S.N. Sastri. Yugavani

Jnana

es, one may reach Him by following the path of discrimination too: that is called Jnanayoga. The followed the path of jnana. Therefore, they sought to realize , the Indivisible Existence-Knowledge-Bliss Absolute. What is the meaning of jnanayoga? It is the path by which a man can realize the true nature of his own Self; it is the awareness that Brahman alone is his true nature. The jnani discriminates, saying, ‘Not this, not this’. He discriminates, saying, ‘Brahman April 2020 is real and the universe illusory.’ He discriminates between the Real and the unreal. As he 9 comes to the end of discrimination, he goes into and attains the Knowledge of Brahman.Y The Pure Atman is unattached, and one cannot see It. If salt is mixed with water, one cannot see the salt with the eyes. That which is the Pure Atman is the Great Cause, the Cause of the cause. The gross, the subtle, the causal, and the Great Cause. The five elements are gross. Mind, buddhi, and ego are subtle. Prakriti, the Primal Energy, is the cause of all these. Brahman,

PAGE SPONSOR : SRI SUBRAMANIAN N., CHENNAI N., SUBRAMANIAN SRI : SPONSOR PAGE Pure Atman, is the Cause of the cause. This Pure Atman alone is our real nature. What is jnana? The Vedanta Kesari The Vedanta It is to know one’s own Self and keep the mind in It. It is to know the Pure Atman. Many people talk of Brahmajnana, but their minds are always preoccupied with lower things: house, buildings, money, name, and sense pleasures. Tattvajnana. The word really means ‘knowledge of Self’. The word ‘Tat’ means the Supreme Self, and the word ‘tvam’, the embodied soul. One attains Supreme Knowledge, Tattvajnana, by realizing the identity of the embodied soul and the Supreme Self. Jnana is the characteristic of Siva, and of . One who partakes of Siva’s nature becomes a jnani, and one who partakes of Vishnu’s nature becomes a bhakta. A man cannot preserve his body after attaining Brahmajnana. The body drops off in twenty-one days. But some people live in the world even after attaining jnana. They see both what is inside and what is outside the room. The light of God illumines the world. Therefore, with that light they can discriminate between good and bad, permanent— Sri and Ramakrishna impermanent. The ignorant, who lead a worldly life without knowing God, are like people living in a house with mud walls. Guest Editorial

A Spiritual Response to the Virus SWAMI TYAGANANDA

Pancadashi he coronavirus is making headlines. positively with our anxiety. A verse from the Every day. In every part of the (7.168) is a helpful reminder of world. Everything else has receded what यisदभ obviousावि न त but饍भा िoften भावि forgotten: चेन्न तदन्था । ‌ into the background. No longer is the virus इति चिन्तािषघ्नऽयं बोधो भ्रमनिवर्क: ॥ confined to one province of a country in one corner of the world. It is coming closer by the day, will “‘What will not happen will not happen. by the hour perhaps, and everyone’s worried. What will happen happen’—this In the absence of any medication (so far) knowledge destroys the poison of anxiety and that can prevent infection or cure it, our only removes all delusion.” choiceT at present is to not allow the virus to This is not fatalism. Nor does this mean enter the body. Which means, rigorously April 2020 that we do nothing, that we merely sit idle and following commonsense methods such as let things take their own course. Far from it. 10 frequently and carefully washing the hands What it does mean is that after doing the best with soap and minimizing contact with exposed we can to respond appropriately to any surfaces in public places. Should the virus find situation, we recognize that, when all is said a way nevertheless to infect us, we should and done, what is to be will be, what is not to isolate ourselves immediatelymore so as not to be won’t be. There is nothing any of us can do become agents of spreading it further. more than our best at any given time. Is there anything that can be done? Our ‘best’ is not a fixed quantity. It can, and Those amongst us who take spiritual life The Vedanta Kesari The Vedanta generally does, change with time. To do our very seriously may want to ask themselves: besides best and, having done that, to step aside and the obvious and essential response to the threat stop worrying—this approach helps us to focus of infection, is there also a spiritual response? our time, skill and energy fully on the task in What are the kind of thoughts a Vedanta hand, instead of wasting them through anxiety student may have in preparation for a likely and,Practice in the being process, alone weakening ourselves. face-off with the virus—and what can a person do in addition to the necessary precautions suspect alreadyDo not panicin place? One of the inevitable measures we have to take if we are infected—or if we that we are infected—is to isolate ourselves, so as not to The more vulnerable we feel, the more spread the infection. That means going into anxious we get. There is evidence that anxiety solitude. If we are not accustomed to solitude, can dramatically weaken the immune system, then the quarantine-experience will be tough to making us even more vulnerable to the virus. endure. Now is a good time, therefore, to practice To get outThe of author the viciousis the Minister-in-charge loop, we need of toRamakrishna deal beingVedanta alone Society, every Boston, day atUSA, least and for a formera few minueditor tes.of The Vedanta Kesari. [email protected] Being alone is different from being lonely. A neurotic obsession with death is a form of To be lonely is terrible and a lot of people suffer illness. It is debilitating and may need clinical from loneliness even when they are surrounded intervention. But a positive approach to the by people. But recognizing one’s aloneness phenomenon of death is not only healthy and leads to a state of supreme peace and clarity. strengthening but also spiritually beneficial. This This sounds paradoxical, but the more we may be a good time to start thinking about realize our aloneness, the better we are able to death—what it means to me and how I would like relate to everyone and everything around us. to face it. Spiritual texts and teachers provide Our relationships improve and our work much needed guidance in this matter. Swami becomes more meaningful. Every one of us Vivekananda encouraged his students to think of comes to this world alone and we depart alone. death always. His glowing words come to mind: A habit of daily, even if brief, forays into Look here—we shall all die [sooner or solitude helps us to live with sanity in the ever- later]. Bear this in mind always, and then the increasing frenzy of the world. spirit within will wake up. Then only, meanness One way of practicing solitude is to stay will vanish from you, practicality in work will away from television, the internet and the phone come, you will get new vigor in mind and body, at least for a few minutes every day, and spend the and those who come in contact with you will time alone in our own company. If we get bored in also feel that they have really got something the process, we’ll at least know how boring we uplifting from you. April 2020 are. If we cannot stand our own company, what In the beginning, this practice of thinking 11 right do we have to inflict it on others? of death won’t be fun. Swamiji knew that: The practices such as prayer, worship, At first, the heart will break down, and meditation, and scriptural study give us an despondency and gloomy thoughts will occupy opportunity to being comfortable in solitude. your mind. But persist, let days pass like that— For perfection in these practices, we need to be and then? Then you will see that new strength has alone with God, no matter in what way or form come into the heart, that the constant thought of we visualize the divine. Those who have a daily death is giving you a new life and is making you PAGE SPONSOR : SMT. BRAGADA S., CHENNAI S., BRAGADA SMT. : SPONSOR PAGE spiritual practice are generally better prepared more and more thoughtful by bringing every Kesari The Vedanta Contemplate the possibility of death for solitude, voluntary or enforced. moment before your mind’s eye the truth of the saying, ‘Vanity of vanities, all is vanity!’ Wait! Let days, months, and years pass, and you will feel We generally recognize the value of what that the spirit within is waking up with the planning for the future, although none of us strength of a lion, that the little power within has knows the future has in store for us. While transformed itself into a mighty power. Think of we plan for things that may or may not happen, how many of us have a plan for death, the one death always, and you will realize the truth of thing that is absolutely certain? The only thing every word I say. (CW, 5. 329–30) unknown about our death are the time and the None of this means that I am going to die cause. None of us wants to die soon, but having in the present crisis. What it does mean is that, a plan doesn’t hurt. The fatality rate of the should such a possibility arise in my case, I am coronavirus seems relatively low, but that not taken unawares or find myself unprepared. doesn’t negate the possibility of me being one It is easier to face a foe if we have done our of the few who does get infected and succumbs homework. Perhaps, death may not be our ‘foe’ to it. Even as we hope for the best, it makes at all. But how would we know if we have perfect sense to prepare for the worst. always avoided thinking about it? Socrates’s words at his trial come to mind: “But now the related to aging, sickness and death never really go time has come to go away. I go to die, and you to away, like the problems of stress, worry and fear. live; but which of us goes to the better lot, is The more we practice being free from anxiety, of known to none but God.” relishing moments of aloneness, and of seeing These, then, are three among the many death not as an end but a continuation of our things a spiritual seeker can do in the present existence in another form, the more we shall crisis: do not panic, get used to solitude, and discover that we are all interconnected and that think of death in a healthy way. There is no death doesn’t mean the end. doubt that these practices will help in keeping We are at our best when we are anxiety at bay, preparing for isolation if I need challenged. The present coronavirus crisis is a to be quarantined, and—should it really come challenge to the ingenuity and strength inherent to that—meeting the end with full awareness in human beings. We can face this challenge and a heart filled with joy and peace. with wisdom, wit and farsightedness. If we do it no Oddly enough, these are the very same things well, we also make ourselves stronger to face a spiritual seeker should do even when there is even greater challenges ahead. They will surely crisisIn of May the 1898 kind Calcutta we have (now now. ) The problems was reeling come under and plague. we should Terror-stricken be prepared. people were fleeing from the city and when local populace rebelled against the British government’s plague regulations, troops were called to quell riots. Swami Vivekananda who was recovering his April 2020 health in Darjeeling, rushed back to Calcutta and initiated steps to begin plague relief work. He also drafted a Plague Manifesto. 12 Selections from that manifesto are presented here:

THE PLAGUE MANIFESTO Salutations to Bhagavan Shri Ramakrishna Brothers of Calcutta! We feel happy when you are happy, and we suffer when you suffer. Therefore, during these days of extreme adversity, we are striving and ceaselessly praying for your welfare and an easy way to save you from disease and the fear of an epidemic. We humbly pray to you — please do not panic due to unfounded fear. Depend upon God The Vedanta Kesari The Vedanta and calmly try to find the best means to solve the problem. Otherwise, join hands with those who are doing that very thing. Come, let us give up this false fear and, having faith in the infinite compassion of God, gird our loins and enter the field of action. Let us live pure and clean lives. Disease, fear of an epidemic, etc., will vanish into thin air by His grace. Always keep the house and its premises, the rooms, clothes, bed, drain, etc., clean. Do not eat stale, spoiled food; take fresh and nutritious food instead. A weak body is more susceptible to disease. Always keep the mind cheerful. Everyone will die once. Cowards suffer the pangs of death again and again, solely due to the fear in their own minds. Fear never leaves those who earn their livelihoods by unethical means or who cause harm to others. Therefore, at this time when we face the great fear of death, desist from all such behaviour. During the period of epidemic, abstain from anger and from lust — even if you are householders. Do not pay any heed to rumours. In order to remove the fear of the epidemic, you should sing Nama Sankirtanam every evening and in every locality. —Swami Vivekananda, CW. 9: 330 Reminiscences Reminiscences of Sargachhi SWAMI SUHITANANDA

Swami Premeshananda (1884 – 1967) was a disciple of Holy Mother Sri Sarada . For over two decades he lived at Ramakrishna Mission , Sargachhi, . Under his inspiration countless people led a life of spirituality and service, and many young men and women entered into monastic life. His conversations – translated from Bengali and presented below – were noted by his attendant who is now Srimat Swami Suhitananda, one of the Vice-Presidents of the Ramakrishna Order. (Continued from previous issue. . .) 48

27.11.60 Maharaj – the vital force and the mind. The vital force : It won’t do to just say ‘I will builds up the body; and the mind carries its April 2020 work unselfishly’. First find out why you want tidings to the intellect. The intellect checks its old records and decides what is to be accepted to work unselfishly. You should expect to 13 receive at least something. It can be and what is to be rejected. This is a mechanical experiencing an attraction towards God, or process. But to understand this, you must sit as realising your relationship with God, or steady as a log – you need “nerves of steel and understanding your relationship with the body- muscles of iron”. That is why it was the Question mind-intellect complex. . (the warrior class) who pursued Maharaj : What is sleep? this Brahmavidya, or knowledge of the annamaya kosha Absolute If parents lead a regulated life, PAGE SPONSOR : SRI. R. CHINTHAIAH, HYDERABAD CHINTHAIAH, R. SRI. : SPONSOR PAGE

: Do you know what happens Kesari The Vedanta pranamaya kosha maintain the routine of meditation and , when we sleep? The , or udana and eat nutritious food, why shouldn’t their physical sheath, and the , or tapasvins children attain Brahmavidya? Their children vital sheath, remain as they are. But the Question manomaya kosha will be born as great , ascetics. , the vital energy, which moves upwards, vijnanamaya kosha, : What is the difference between raises the , or mind, and puts it* Maharaj into the the intellect. As a the heart and the intellect? result, the sense organs are unable to function. : When we say ‘heart’, it does not As I am sitting here, my intellect is moving mean the physical heart. It means the intellect in front of me; and two things emerge from it only. * 28.11.60 Maharaj These are the Pancha Koshas or five sheaths of human personality as described in : Through his congregational the : Annamaya (Physical), singing and dancing in front of the Lord’s Pranamaya (Energy), Manomaya (Mental), chariot, Sri sent Vijnanamaya (Intellectual) and Anandamaya devotees into raptures of divine bliss. He was (Blissful) dimensions. quite tall. And on top of that, he was supremely handsome. Just looking at him, people could not can hamper his meditation. Don’t you see that help but love him. The Vaishnavas sing a song: in every verse the Gita tells us to bring the mind ‘How can young women remain chaste? There back from external activities, remain still like a is so much beauty in every limb of that log and direct the mind inwards? the eyes cannot have enough of it.’ Pre- Bereft of meditation, a sannyasi’s life adolescent children, whose sexual instincts becomes miserable, difficult, and frustrated. He have not yet awakenedkishori and whobhajana lack the will certainly be tossed around by various restlessness of childhood, look exquisitely forces and problems. Take it this way: you are beautiful. That is why , the trying to connect yourself to God in every way. of imitating platonic love between a You are discriminating and reasoning to know boy and a girl, is so much in vogue among the your true identity; you are trying to unite with Vaishnavas God through devotion; and you are constantly Why don’t you reflect on Sri practicing yoga. Therefore, I say that if you Ramakrishna? People are generally fond of want to be a sannyasi, you must first practise Question beautiful forms. Sri Ramakrishna’s hair, his tranquility. smiling eyes, his face, his neck, the shoulder : So whatever the circumstances bones, his chest, hands, and feet are most may be, we should not allow them to disturb beautiful. Looking at them, you will not know Maharaj April 2020 Question our peace of mind. Is that what you mean? how time has passed away. : No, not peace of mind, but 14 : If I devote myself to work steadiness. There are some aspirants who solely out of compassion for those who are Maharaj simply sit quiet and will not be disturbed into suffering, will it be harmful for me? action even if the whole world burns. It is : When you are face to face with tamogunaenough for them if their. self-interests are a miserable person, serve him to the best of fulfilled. This state is disastrous. It gives rise to your ability. Then reflect on the fact that there or indolence By persistent practice has always been such misery. In the , of remaining steady under all conditions, both

The Vedanta Kesari The Vedanta Treta, and Dvapara yugas, and even now, many stitha-prajnafavourable and unfavourable, you will finally be people suffer such misery all over the world. established in the state of steadiness [as a That is to say, you must discriminate and , a man of steady wisdom]. analyse so that the thought of misery does not To remain constantly steady, you need a disturb your mind or distract you from the subtle intellect and sharp discriminative power. contemplation of God. You should know your true nature.gunas: Each personsattva, Steadiness of mind matures through rajasis a machine tamas working like the game ofChit three work. If the mind remains steady even amidst sticks (i.e., the playपकृत ofेः theक्섿य threeमाणानि गुणैः कर्माणि the push and pull of work, then know that you सर्शः,and ). Behind these standsgunas or are proceeding on the right path. You can get Consciousness things done by forcing and browbeating the “Actions are done by the of workers; but the results will not last long and Prakriti….” Gita 3:27). Unless you know this the principles of will be lost. But if truth you cannot remain unperturbed. It is Lord you gently coax them to work, the effect Hari Himself who is hidden inside everyone. becomes lasting, although the work may get a Like a boy at play, He has assumed(Continued these on page forms 24...) little delayed. All this is to ensure that a sannyasi will not have any such thoughts which Cover Story

Japa Yoga: Repetition and Reflection on the Holy Name DR SATISH K KAPOOR

Japa is one of the easiest spiritual practices. Holy Mother Sri Sarada Devi has said ‘japat ’ which means that spiritual fulfillment can be achieved by japa. A brief but comprehensive understanding of japa is presented in this article.

Meaning Japa yoga tapasya, and path of devotion. Japa is an essential April 2020 apa means repetition. is a ingredient of asceticism or austerityhoma in spiritual discipline in which yoga or pursuit of goddhyana realization. It is also a part of 15 union between the microcosmic self formal worship along with fire-offering ( ), and the macrocosmic Self is sought by constant meditation ( ), and other religious rites. Typology repetition of a mystic syllable, sound, sacred text, formulaic prayer, or some divine name. smarana Nitya japa Japa is a prelude to divine remembrance Japa has been variously classified in the ( ) that helps one to cognize the Naimittika japa vaikhari upanshu Hindu tradition. is Kamya a part japa of daily

PAGE SPONSOR : SRI G. VENKATA RAO, HYDERABAD RAO, VENKATA G. SRI : SPONSOR PAGE subjective self. It can be chanted loudly bhramari manasa duty. is an occasionalPrayshchitta obligation Kesari The Vedanta ( J ), whispered ( ), hummed on special or sacred occasions. is a Tantrasara ( ), or internalized mentally ( ). japa Achala japa aksharavrittih – means to attain desired results. The of Abhinavagupta defines Manu chala is japa an expiatory rite. is japa as repetition of letters. Pradakshinaperformed at japa fixed time and place unlike the Both the Bhagavadgita (10:25) and the , which has no suchshivalinga restriction. (II:85-86) liken japa to , a sacrifice is repetition of the holy name mentioned in the for man’s spiritual while circumambulatingAkhanda japa a or a evolution. Both proclaim that japa is superior sacred tree like pipal, vata, or bilvaLikhita among japa to ritualistic sacrifices. Pouring the oblations of jnana others. is undertaken withoutguru- japa into the fire of the inner spirit involve bhakti mantrabreak for a specified period of time. knowledge ( antarabhava), action ( ) and is the writing of an incantation or a devotion ( ). Hence, japa is called the , inmauna a personalBalivaishavadeva notebook many times japa at a inner sensibility ( ) of the three stretch, for weeks or months, while observing major yogasThe author – path is of a knowledgedistinguished pathwriter ofbased action in Jalandharsilence City. ( His book,). : The Faith Eternal is is published by , Kolkata. [email protected] Padme Hum’, ‘Om Namo Bhagavate Vasudevaya’, ‘Soham’ ’, ‘Vitthala’, ‘Rama-Krishna-Hari’, feeding the fish, insects or dumb creatures, ‘Namah Shivaya’, ‘Achyuta, Anant, Govinda’‘ uttering Rama-Rama or some other holy name , ‘ guna Satnam Vaheguru’ at same time. In terms of spiritual quality ( ), japa is , etc. have become so of three types. When the seeker tries to common that people utter them without knowing their pronunciation, appropriateness, sattvicestablish japa affinity with divinity, without the least thought of deriving any material gain, it is or esoteric aspects. Japa can be done with or without a rosary. The purpose of a rosary is to rajasic; ; when he tries to please higher keep track of the number of times holy words powers for the fulfillment of sometamasic desire, japa. it is and when he intends to harm others or syllables are chanted. through obnoxious rites, it is Japa should be donepancha- according to the Progressing steadily on the sattvic path, japa is prescribed method. For example, in the Gaudiya absorbed by the inner self, resultingajapa-japa in its Vaishnava tradition,Hare the Krishna Mantra Hare spontaneous reverberation in the subconscious. Krishna,is recited Hare before Krishna, beginning Krishna japa-meditation Krishna Hare — mind, day and night. This is , the Hare,the chanting Hare Rama of the Hare Rama, Rama Rama – Hare apogee of all types of japa. It leads to samadhi Practicing Japa Hare. Yoga April 2020 Nama- suggests in the (I:28- sankirtanaJapa canNama be practicedsvarupa individually or as a 16 29) that japa should be accompanied by proper sankirtanapart of community worship, as in case of . is the of the lord and deliberation on the meaning of words or is the means to invoke him by syllables that are repeated. TheGayatri Vaikhansa mantra singing his glory and attributes in a school of (known after Vikhana) suggests that repetition of the congregation. MusicPadma makes Purana japa more mahamantras should be followed by chanting the of efficacious by elevatingVaikuntha the mind and the soul without much effort. In , the Lord Lord Vishnu and finally by of

The Vedanta Kesari The Vedanta eight or twelve syllables with the mind focused sankirtanasays: “I reside not in , nor in the heart of ; I reside where My devotees do on the Lord. .” Sri Ramakrishna advised that japa should While practicing japa individually, one be done with single-minded devotion in should sit in a quiet environment at a fixed time solitude: “Suppose there is a piece of timber and place, facing the east or the north. But japa sunk in the water of the Ganges and fastened can also be done during free time at home or in with a chain to the bank. You proceed link by office and even while performing the chores of link, holding to the chain and you dive into the water and follow the chain. Finally, you are able life. “Remember, while Sri standing, Granth sitting, Sahib and sleeping, sing Hari Hari (name of god) even to reach the timber. In the same way, by when on the way”, says repeating God’s name you become absorbed in (Asa: M5). Him and finally realize Him.” nama- japa mantra Each holy word used for japa carries a japa Although initiation or guidance by a guru helps one to understand the dynamics of specific type of cosmicishta force. devata If a - does not harmonize with the characteristics of , many people‘Om’, practice‘Hari Om japa Tat without Sat’, ‘Om formal Mani consecration. Some holy names, words or one’s chosen deity ( ), it is likely to mantras like, create spiritual schizophrenia due to dissonant darshana vibrations, when repeated. Obviously, one cannot mental and astral planes and ‘M’ represents the have a vision ( ) of by repeating the deep sleep and the waking states. Japji pauri name of Rama; or that of Krishna by chanting the Delving on the significance of japa, Guru glory of , even though all represent different Nanak Dev says in ( 32): “If there be a aspects of the Supreme Reality. hundred thousand tongues in place of one, and Efficacy of Japa each of these hundred thousand be turned into

twenty hundred thousand, then the One Name of Japa is glorified because it helps the mind the Lord should be uttered with every tongue in a cycle each of hundred thousand times.” to attain singleness of intent andmantra sustain divine It may be argued that the mechanical thoughts. Japa is laced with three powersdevata –the repetition of words cannot raise consciousness shaktivibratory power of incantationsadhaka ( ), to an optimum level. But words have power and the power of the deity beingsadhana invoked shakti ( ) and the will of the to attain form, more so, if they have been sanctified. Japa, ultimate spiritual objective ( ). performed with earnestness and apperception, Japaka Upakhyana Shanti Parva changes the chemistry of the mind, making it Japa is a spiritual method in its own right. , tranquil and transparent, and catapults it The in of the towards spirituality. , delineates the efficacy of japa specially of , also called Savitri Japa is the easiest way to spiritual April 2020 mantra, because it is addressed to the sun. Not unfoldment. A Puranic story goes that Devarishi “ 17 surprisingly, Lord Krishna proclaims in the was teaching a nomadic hunter about dhikr zikr Bhagavadgita Of sacrifices, I am the japa.” the efficacy of the japa of Rama-nama. As the hunter could not remember the word Rama, The practice of reciting the ( ) to mara Narada pointed to a dead tree, asking him to glorify god in Islam, of spinning the prayer- repeat the word (meaning dead) which wheel (Mani-wheel ) in Buddhism, or of the hunter knew by heart, and which in reverse repeating the Jesus’ prayer in Eastern . Japji, order, became Rama. In course of time, the

PAGE SPONSOR : DR. JANAKI MAHADEVAN, CHENNAI MAHADEVAN, JANAKI DR. : SPONSOR PAGE Orthodox Church, comes somewhat close to the hunter attained supreme realization. Kesari The Vedanta concept of japa the morning prayer of the The place where japa is practiced becomes Sikhs is a veritable call to the repetition of and Jaap Sahib holy due to the spiritual vibrations it generates. deliberation on the Lord’s thname in ambrosial By repetition, a perennial wave of godly hours. of the 10 Sikh Master, Guru thoughts is built up in the atmosphere. As a Gobind Singh, is also recited by the devout Om result, the restless mind is tamed and Sikhs in praise of One god. senses cease to flow out, preparing the ground, (AUM), the mystic syllable,mantras is used for for deep concentration. Japa awakens japa in Hindu, Buddhist, Jaina, and Sikh the static life-force within. Sometimes japa traditions, sometimes as a prefix to or bestows mystical powers that are beyond the sacred words. It is the Word of God, the sound comprehension of mortals. Japa diluteslinga sharirapassion, of the Absolute which manifests existence. The fear, sorrow and negative thoughts, strengthens letters ‘A’ ‘U’ ‘M’ represent creation, the will, purifies the astral body ( ), preservation and dissolution respectively. ‘A’ and leads to the direct vision of god or one’s represents the physical plane, ‘U’ represents the personal deity. Article

Sri Ramakrishnavedantadarshanasya Catussutri �ररामकृष्णेदान्दर्नस्यचतुस्स配र SWAMI HARSHANANDA This article presents an interpretation of the first four aphorisms of the Brahmasutras according to the philosophy of Sri Ramakrishna.

पस्ताना भगवान् �ररामकृष्परमहंसदेवः गया啍षेदेवतायाः incarnated in Bengal, in the nineteenth century गदाधरमहाविष्ण: अवतार एव इति तद्लोके of the Christian era, to protect and rejuvenate सुप्र饍ध। ‘यदा यदा हि धर्स्यग्लानिर्ति भारत। the ancient religion of Hinduism. He realised अभ्यत्थनमधर्स्य दाऽऽत्मनं सृजाम्हम्॥’ (गीता ४.२) God in the form of Kali, the Mother of the इति स्वनैव कृतपति煍ञऽनुसारेण सः सनातन Universe, after superhuman austerities and हिन्饂धर्स्यरकणार्मु饍धरार्थच ऊनविंशतितमे April 2020 then distributed the spiritual wealth he got क섿स्तब्शतमाने वङ्गदेशे अवततार। कठिनतपो饍वरा from that to the world at large. Through his 18 परमेश्वरं जगन्माृकालिका셂पेण सा啍षत्कत्य ेन ꥍराप्तम् disciples like Swami Vivekananda he आध्봾त्मकसम्त㔤िंजगति विचकार। established a monastic Order to continue the विवेकानन्दादसच्洿ष्饍वरा मठमेकं निर्माय tradition of his message. The doctrines of this स्वपदेशसम्दायं प्रवर्मास। एष उपदेशसम्दाय एव spiritual tradition are what we call ‘Sri �ररामकृष्-वेदान्दर्नम्। विविधवेदान्तदर्नानि Ramakrishna Vedanta Darshana’ (Sri बादरायण महर्षकृतब्रह्मसूतग्रन्मेव अधिकृत्य पृत्ता। Ramakrishna Vedanta Philosophy). Different अथ च चतुस्स配रति प्रसस्य थमसूतचतुष्टयस्य Vedanta philosophies had originated mainly

The Vedanta Kesari The Vedanta व्봾ख्봾नमेव आदर्व्यमति सर्वेदान्तिभरङ्गीकृतत्वा् based on the Brahmasutras of Badarayana only. इहापि �ररामकृष्ण ेदान्दर्नस्य饃ढीकरणाय Since it has been accepted by all the Vedantins चतुस्स配रव्봾ख्봾 आरभ्ये॥ that the commentary on the first four only, well-known as the Catussutri, is worthy of Introduction consideration, here too, in order to establish the Vedanta Philosophy of Sri Ramakrishna firmly, the commentary on the Catussutri has Bhagavan Sri Ramakrishna Parama- been taken up. hamsadeva is well-known among his devotees तत्आदिमं सूतम् as the incarnation of Gadadhara Mahavishnu, अथातो ब्रह्मजि煍ञसा।।१।। the presiding deity of the pilgrim centre Gaya. कर्व्यति शेषः। As promised by himself – “Whenever अथशब्दआरम्भा镋 मङ्गलार्श्च। अथशब्दे declines and adharma raises its head, O Bharata अकारश्च थकारश्चेति 饍핌 अकरौ स्त। अकार: सर्ववर्नां (Arjuna),The I author, incarnate a senior myself” sannyasi (Gita,of the Ramakrishna 4:7), he Order and head of Sri Ramakrishna Math, Bengaluru, has authored a number of books including the three-volume A Concise Encyclopaedia of Hinduism and Nama Mahima [email protected] ꥍररम्को विष्णश्च। थकारस्तुपर्वतव् रकणं ददाति लयपर्न्तंकार्यं ः यस्मद् वस्तनः भवति तदेव (राघवस्यएकाकरकाण्ड)। अत एव अथशब्दःमङ्गलार्थ ब्रह्म। ग्रन्स्यꥍररम्भंच सूचयति। Second Sutra First Sutra

To the question “What is the nature of “Now, therefore, enquiry into “(Brahman is that Reality) from In that work, the first sutra is: Brahman to be enquired into?” (he) answers: Brahman.....” which, beginning with creation (to 1) dissolution2) of) this (world) (takes place)”

“should be undertaken” is the rest (of the atha sentence). That is verily Brahman, the object from which the birth, or starting with birth, up to Here the word (अ) conveys two(थ) meanings: ‘beginning’ and ‘auspiciousness’. This word dissolution, of this manifest and unmanifest A (अ) अस्मन् जगति वर्मानं सर픂 वस्तुउच्洿ष्टम्‌ भवद् contains two letters: a and tha . आसworld्ते takesयः जि place.वाुक्तचा नि셂पितत्वा्। ब्रह्म तु सदा tha (थ) is the very first letter of the मनोवाचामगोचरत्वा् एकैकमनुच्洿ष्टमस्त। तथाऽपि EkaksharakandaSanskrit alphabet and means Vishnu. The letter मो啍षेच्साधकानामनुग्रहाय यथा कथञ椿त् तद् वर्णयिुं atha gives protection like a mountain (c.f. प्तितव्म् ; रेखागणितशास्त्रेथ य ा तथा। तत्प配रदौ of Raghava). Therefore, the आदर्शबन्饁रेखादीनां लेखनमशक्मपि स्थलकलम饍वरा word signifies auspiciousness and starting लिखितुं शक्म्। तच्छस्त्रमा饃त्यगृहमन्दरꥍरसादादीनां यतः ब्रह्मसा啍षत्कर饍वरा मोक्एव मानव जीवनस्य April 2020 चरमल啍of the text.षम्, यतश्च साधनावस्थायं तद् बौद्क煍ञनमपि निर्मणं सुखेन निवर्त्े। एवमेव इहापि मुमु啍षणां अपेक्े अत: ब्रह्मविषयेऽपि जि煍ञसा कर्व्봾। साधनसौकर्याय तदषयकं सर픂 煍ञनं दातव्म्। 19

Since the ultimate goal of human life is to All the objects of this world have been attain liberation through the realisation of defiled being uttered through the mouth while Brahman and since even during the period of explaining them. However, Brahman alone is spiritual practice that realisation needs the help undefiled since it has not been comprehended by the mind and speech. Still, for the benefit of

PAGE SPONSOR : A DEVOTEE, CHENNAI DEVOTEE, A : SPONSOR PAGE of intellectual knowledge (of Brahman), the the aspirants seeking liberation, we have to Kesari The Vedanta enquiry煍ञा intoुमिच्छा the ज nature煍ञसा। ब्रह्म of Brahman煍ञाुमिच्छा oughtब्रह्मजि 煍toञस beा। undertaken. make an attempt to explain that Brahman यदा इच्छा ी핍राभवति तदा 煍ञनमपि शी慍रंꥍरप्ये। अतः somehow or the other, just as in the science of ब्रह्म 煍ञाुं, त饍饍वरा मेकमवाप्तुं ती핍रेच्छकर्व्봾 इति geometry. There, though it is not possible to भावः॥ represent an ideal point or a straight line etc., it Jijnasa is possible to represent them through a big pen. means ‘the desire to know’. The And based on this science, houses, desire to know Brahman is -jijnasa. temples, palaces etc., are being built with ease. When the desire to know becomes intense, then In the same way, here also all the facts related knowledge too is gained quickly. Hence to know to thatअथ subject च अस are्यएकमे to beवाद्व providedीयं निर्व forशेष the benefit Brahman and to attain liberation through that, चिof नthe्मा सspiritual्셂पं यत ् aspirants.तत् पथमा स्थतिः। मायाशबलितं द्वintenseीयं सू तdesireम् is to be cultivated. सर्वत्-सर्शकत्वाद-निखिल जि煍ञस्ब्रह्मणः लकणं किमिति ꥍराप्ते‌ कल्봾णगुणगणानाम् एकमातम् आश्ः इति यः ब्रूते–जन्मद्यस्य यः ॥२॥ सः द्वीया स्थतिः। एतस्मदेव कारणात् 饍वेअपि अतीत्य अस्यव्啍तव्यजगत: जन्मादिजन्मभृति वर्ततइति सा अनिर्चनीया तृतीया स्थतिः। कृष्-शिव-विष्णुगाड्-अल्लेत्봾दि-विविधनामभिर्नर्दिष्टंपरं Reality is undifferentiated pure conscious- त配तमपि स एव। स एव ल啍ष्-दुर्ग-काली-सरस्वीत्봾दि ness, and it is one only without any second. The देवीनामभिरपि निर्दश्ये। second state of this one and the same Reality associated with , is characterised by Yet, Brahman associated with maya omniscience and omnipotence, and is the incarnates, taking hold of maya, to protect repository of multitudes of all noble qualities. dharma in the world. Or the same Brahman Because of this very reason, that which is (Impersonal God), for the sake of the devotees indefinableनिर्गणं ब्रह्म and य beyondथा नित्सत् theseयं थ twoा तस ्मstatesदु饍भूत is the becomes a Personal God with forms, by the चिthirdदचिद्वि stateष्टजगद of thisपि लीलReality.ासत्यमति अङ्गीकर्व्म् cooling effect of devotion even as water turns एकस्म饍बजादेव उ饍भू-त्चशस्봾दिवत्। into ice because of intense cold. He Himself is immanent in the whole world; and again, He is the Transcendent Reality called variously as As impersonal Brahman is the eternal Rama, Krishna, Vishnu, God, Allah, etc. Reality, so also this world of the sentient Again, it is He Himself who is indicated by the and the insentient that has emerged out of namesअथ of जीgoddessesवमीमांसा। likeजीवा श्चDurga,तुर्विध ःKali, बद्धा Sarasvatiमुमुक्ः that (Reality) should necessarily be considered मुandक्ताः so on.त्यस饍धाश्चति। बद्धासंसारसागरे सदा निमग्न। as relatively real—just like the bark and मुक्तासंसारसागरात् उ饍धृतः। नित्यस饍धस्तुन कदापि fruits of a tree produced by one and the same April 2020 यया परं ब्रह्म एतत् जगत् सृजति सा मायेति निबद्ध। अतः मुमुक्षएव साधनपथे उद्युक्त। पseed.ख्봾ता। माया तु ब्रह्मणः अभिन्ना दाहिकाशक्ति 20 यथाऽग्न। Now an enquiry into the (nature of the) individual soul. Souls are of four kinds: the The (force) by which Parabrahman creates bound, the ones who are striving for liberation,samsara this world is well-known as maya. (This) maya is sagarathe liberated, and the ever perfect. The bound souls are those always immersed in non-differentमाया च अ fromविद्य봾म Brahmanाया विद्य봾माय evenेति द्व asिधा burning। power of fire (is non-different from it). (the ocean of transmigratory existence). कामकाञचने एव अविद्य봾माया, सा च जीवं बध्नति। The liberated ones are those who have been The Vedanta Kesari The Vedanta 煍ञन-भक्-वैराग्셂पा विद्य봾माया विमो啍षायभवति। delivered from samsara. The ever perfect ones अहिमुखे स्थिः विष: सन्ष्टꥍराणनमेव यथा हन्त, अहिं are those who were never bound. So, those who न उपहन्त, तथैव माया जीवात्मनमुपहन्तिन तु ब्रह्म। are aspiringअस्मन्कलि afterुगे liberationजनाः अन्नग तaloneꥍरणाः; are अ र्थाtreading् the path of spiritual practices. Vidyamaya Avidyamaya अतीवदेहतादात््यंगताः। अत एव 煍ञनमार嵇 वा योगमार嵇 The very first state of this Ultimate Maya वा अशक्त। नारदीयभक्तिग एव तेषाम् has two aspects: and . अत्युमसाधनापथः। Lust and greed are themselves avidyamaya. Vidyamaya is of the nature of knowledge, devotion and detachment that help one to In this age of Kali, people’s lives are centred attain liberation. The poison within the mouth on food; i.e., they are intensely identified with the of the snake kills others bitten by it, but not the body. That is why they are not competent to follow either the path of knowledge or the path of snakeत थ itself.ाऽपि म ाया Similarlyशबलितं ब्रह्म maya जगति harms धर्मरक ण theाय individual souls but not Brahman Itself. yoga. Forअस्म them,न् योगे the गु셂पदेशेन best path ꥍराप्तं is bhaktiनामसहित orं devotion तामवष्टभ्य अवतरति। अथि봾‌ िदेव ब्रह्म भकजनानां as propounded by Narada. शीतलभक्तेःभावात ् सगुणः साकारः परमेश्वरो भवति हिम भगव饍रपोपासनमेव पशस्तमति विहितम्। तस्मदेव इव जलात् शैत्봾त्। स एव निखिलजगदन्तर्मी च। राम- भगवद्दर्नं ꥍरप्ये तेनैव मुक्रपि सिध्ति। In this yoga or path of spiritual discipline, sutra the entire Vedanta Philosophy of Sri the best mode of sadhana that is prescribed is Ramakrishna was described. Is this philosophy the repetition of the name of God imparted by in accordancesastrayonitvat with the scriptures or is it the spiritual teacher, along with meditation on opposedशास्त्रं to it? योनिः सम Keepingर्नकारणं this यत ् doubtतत् शा स्त्र (inयोनि mind)। यतः His form.煍ञनमिश्र Throughभक्त ,this दीन-दर itselfिद -रoneोगि -अ煍wouldञदीन realiseां �(thisररामकृष sutra)्णेद ान्दर्नं शास्त्रसम्म clearsं अतः it.तद् नGodाराय andण饃ष्ट attain्यसेवा ऽliberation.पि अद्यतनकाले अनुतमोपाय: आदरणीयमिति सू配राभꥍराः । चितशुद्饍वरा भगवन्तंसा啍षत्कर्म्। कथञ椿त् तं 煍ञत्वा भवबन㔧नाद् विमु啍ताभवेयुः सर्वजनाः। That which has got the sastra or the scripture as the basic source or cause of proof, In these days, devotion coupled with is sastrayoni; i.e., issued from the scripture. knowledge and service to the poor, distressed, Since the Vedanta Philosophy of Sri Rama- sick, ignorant etc., considering them as Narayana krishna is in accordance with the scriptures, it is also the unrivalled means of realisation of God, is to ‘श beा सन acceptedात् 配रणन ा with楍चैव श reverence.ास्त्रमित्यभि ी Thisयते’ इति is the‌ through the purification of mind. हिimport शास्त्रस of्य thisनिरचनम्। sutra. अतः वेदादारभ्य By knowing God by any means, all must वेदावि셁दसकलधर्ग्रन्थाःशास्त्रशब्दन attainमु क liberationपु셁ष: वि煍ञ नी from अन्तर्निह the ब्र bondsह्मानन्दो ofभूत ्वा trans- परिगृहीतव्या। ꥍmigration.ररब㔧कर्मन्पर्न्तंपरमकृपया लोकसंग्रहार्थस्वेच्छय April 2020 कर्मकरोति॥ Sastra or scripture is defined as that 21 which gives a command and protects (the person who obeys it). Hence, starting from the The liberated one called as a Vijnani, Vedas all the religious treatises that are not enjoying the bliss of Brahman within himself, opposed to the Vedas have to be classed under works by his own will with great compassion अ配रस्तिएको विशेषः । ब्रह्मसूतग्रन्थःबादरायण the word sastra. for the good of the world as long as his व्봾समहर्षणा विरचितः इति सर㔵ैः煍ञामेव। तस्य prarabdha karma lasts. व्봾ख्봾नावसरे तेनैव कृत-महाभारत-पुराणादि सर्ग्रन्थषु PAGE SPONSOR : A DEVOTEE, CHENNAI DEVOTEE, A : SPONSOR PAGE तृतीयं सूतम् भवानि �रतिसम्मतानि यानिकानिचन वाक्봾नि तानि Kesari The Vedanta शास्त्रयोनित्वा् ॥३॥ सर्वण्यपिस्वकर्व्봾नि। Third Sutra ‘Because (the Sriramakrishna- vedanta-darshana) is rooted in the sastras Here, there is one specialty. It is a well- or scriptures3) (therefore it should be known fact that the work Brahmasutras was honoured).’ composed by the sage Badarayana . While द्वीयसू配रे द् एतस्यजगतः सृष्टिस्थतिपलय commenting on this treatise, we have to accept कारणं तदेव ब्रह्मेति निर्चनं कृतम्। अथ च तदधिकृत्य all the statements agreeing with the Vedas, समग्र�ररामकृष्-वेदान्दर्नं पपश्चितम्। किमेतद्दर्नं containedअधुना in� रtheरामकृष works्णेदान ्likeदर् नसthe्य एकैकमMahabharata,पि त配त्व शास्त्रसम्मं उत शास्त्रवि셁दम् इति संशये ꥍराप्ते शtheास्त्रसम Puranas्मतमति etc., दर्शय writtenष्ये। ब्रह्म by निर्ग Vyasaणं नि himself.राकारं च। शास्त्रयोनित्वादति परिहरति। ‘अशब्मस्पर म셂पमव्यं तथाऽरसं नित्मगन㔧वच्च ्’ इति हि कठ�रतिः (३.१५)। ‘यतद饍रश्मग्राह्यमगोतमवर्ण In the second sutra it has been defined मचक्ष�र配र’ ‘तदपाणिपादम्’, इति मुण्कोपनिषदि that, that which is the cause of creation, (१.१.६)। preservation and dissolution of this universe is itself Brahman. And again, on the basis of that भूतानि जायन्त। येन जातानि जीवन्त। यत् Now it will be shown that every doctrine प्न्त्यसंविशन्त। तद्वि煍ञसस्। त饍ब्रह्मेति।’ इति of Sri Ramakrishna Vedanta Philosophy fully तैत्रीयोपनिषदि (३.१)। agrees with the scriptures. Brahman is without any attributes and Brahman Itself creates the world. forms. “Brahman is soundless, intangible, The Chandogyopanishad says, “In the formless, undecaying and likewise tasteless beginning, my dear, this (universe) was Sat or eternal and odourless” says the Kathopanishad Being alone. It thought, ‘May I become many! (3.15). The Mundakopanishad says: “Brahman (May I) bring forth beings!’” (6.2.1, 3). cannot be seen, cannot be grasped, has no root In the Taittiriyopanishad we find, “That or attributes,तदेव सगुणं no स eyes,ाकारं noच। ears,‘य एष noोऽन hands्रादित् orये feet.” from which these beings are born, That by हि(1.1.6).रण्मः पु셁षः 饃श्ये हिरण्श्मश्रुःरण्केशः which, when born, they live, That into which (at आपणखात् सर्वएव सुवर्ण’ इति छान्दग्ये(१.६.६)। the time of dissolution) they enter, they ‘एष आत्मऽपहतपाप्मा िजरो विमृत्युर्शोको merge—seekमायाशबलित toं knowब्रह्म जगति That. धर् Thatरकणाय is ताBrahman.”मवष्टभ्य विजिघत्सऽपिपासः सत्काम: सत्सङ्कल्प’ इति च अ(3.1)वतरति। ‘धर्संस्थपनार्था’ ‘पकृतिं स्वमवष्टभ्’ (८.१.५)। ‘सम्भवम्봾त्मायया’ इति भगव饍गीतसु (४.८; ६)।

April 2020 The same (Brahman) again, is with Brahman associated withBhagavadgita maya, taking qualities and forms. In the Chandogyopanishad hold of it, descends to the world, for the 22 (we read), “The Golden Person who is seen in protection of dharma. The the sun, who has a golden beard and declares: “For the establishment of dharma,” golden hair, who is golden to the very tips “takingब्रह्म hold निखि ofलजगदन my own्तर्मी। prakriti,” ‘तत् सृष絍 वा“I incarnate of his nails.” (1.6.6). (Again, the same तthroughदेवानुꥍरािश myत maya”्’ इति त (4.8,ैत्रीय क6).े (२.६)। “एको देवः work says), “This Self is free from sin, free from सर्भूतेषु गूढः सर्व्봾पी सर्भूतान्रात्म’ इति श्वेताश्वतरे old-age, free from death, free from grief, free (६.११)। from hunger, free from thirst. His desires come

The Vedanta Kesari The Vedanta true ब्रह्म and त hisु माया resolutionsशबलितम्। ‘त े (too)ध्봾नयो ग comeानुगता true.” अपश(8.1.5).्न् देवात्शक्तस्गुणैर्नगूढाम्’ इति Brahman is the inner controller of the श्वेताश्वतरोपनिषदि (१.३)। ‘मायां तु पकृतिं विद्य봾त्, whole universe. The Taittiriyopanishad मायिनं तु महेश्वरम्’ इति च (४.१०) ।। (declares), “Creating that (the world), He entered into that.” (2.6). The Svetashvatara (too says), “One God is hidden in all beings. He is Brahman however, is tainted by maya. It is all-pervadingअथ भक्ति andगविष theये। inner‘भक््봾 Self त् ननof्यया all शकbeings.”्य said in the Svetashvataropanishad (1.3), “They अहमे(6.11).वं विधोऽर्जन। 煍ञाुं द्रष्टुच त配त्न प्ेष्टुं च परन्प’ (the sages), absorbed in the yoga of meditation, इति गीतायाम् (११.५४)। discovered the (creative) power belonging to the Lord Himself and hidden in its own gunas.” (And again:) “Know then that prakriti is maya Now about Bhaktiyoga. The Gita says, “By and theब्रह्मैव Great जगत ् सृजति। God is ‘सदे theव possessorसोम्यदमग्र आसी of त that् single-minded devotion, I may, in this form, be maya.” (4.10). ....तदैक्षब स्यां जायेयेति’ इति छान्दग्यपनिषदि known,अपि O चArjuna, गु셁भक्त andशंसन饍 seenवरा inगु셁ण realityा कृत मandन्त also (६.२.१.३)। ‘यतो वा इमानि दी啍enteredषादान ाinto.”न्यपिस्वी섿यन्ते�रत्봾; तद्यथाः—’यस्यदेवे पराभक्तिथा देवे तथा गुरौ। तस्यैे कथिता ह्यर्थाः पकाशन्तेमहात्नः’ इति (श्वेताश्वतरोपनिषत् (६.१३)। elucidated (before explaining the meaning of अस्मन् जगति विविधसिदपु셁षैः उपदिष्टा: अनेके the sutra). धर्माःसन्त। ते सिदपु셁षाः परमेश्वर셂पम् एकमेव सत्यं By highlighting the importance of स्वनैव उपासनामार嵇ण सा啍षत्कत्यलोकसंग्रहार्थंमनुभवं devotion to the guru, the scripture espouses the वर्णयिुं प्तिताः। मनोवाचामगोचरस्य tradition of receiving the mantra etc., from the अपरो啍षनुभवमातगम्स्यएतस् guru. For instance, the Svetasvataropanishad वर्ने मानवमुखोकशब्जालं सुतरामसमर्म्। eulogises, “If these truths have been told to a एकदा एकलवणपाञ्चाका सागरस्यअगाधतां मातुं गत्वा great soul who has the highest devotion for God तं प्िवेश। तत्णमेव तस्मन् लीनत्वा् सुतरां न and forमुक hisपु셁षः guru सदा asआनन for्दी God,भवति। then ‘आनन they्दव ंश्च surely शशाक। एवमेव इहापि मन्व्म्। भshineवति योforth हैव ं (asभव ति’inner इति experience).” मै配र्पनिषदि ६.२३)। (6.23). In this world, there are many forms of The liberated soul always remains in bliss. religions taught by different prophets. These prophets, having realised one aspect of God The Maitri‘न मे पUpanishadार्थस्तिकर्व् says,यं तषु “Oneलोक ेषुwho किञ becomesन। through their own mode of sadhana, have tried नso,ान वाverilyप्तमवा becomesप्तव्यं वर्ए वblissful!” च कर्मण’ ॥ इति to articulate their own experience for the good भगवतैवोकत्वा् (गीता ३.२२) मुकपु셁षोऽपि of the world. (However) since this लोकसंग्रहार्थकर्मकरोत्ये।

transcendental experience is beyond the reach April 2020 of mind and speech, it is not at all possible to The liberated one also works for the good explain it through human language. Once a salt 23 of the world, for, the Lord Himself has so doll went to measure the depth of the sea. As declared, “O Arjuna! I have no duty in the three soon as it entered (the sea) it melted in it and worlds, because I have nothing to gain which I did not succeed (in its venture). It should be एवं स्थिेऽपि ꥍरकृतजनोऽपि �रेयमार्गꥍरप्नुयादति want to gain. Yet, I continue to engage myself in understood that similar is the case here also. एवं यद्यत् �ररामकृष्देव: उपदिष्टवान् तत्सर् आशयेन ते सर्वस्वषामनुभवं येनकेनापि पकारेण action.” (Gita 3.22). शास्त्रसम्ममेव, अत: ‘शास्त्रयोनि’ एव॥ विवृतवन्त। ब्रह्मानन्त्셂पेण एषोऽनुभव एक एव। अपितु एतानि विवरणानि भाषावैविध्饃ष्ट्य PAGE SPONSOR : SRI VISHNU T. A., CHENNAI A., T. VISHNU SRI : SPONSOR PAGE देशीयसंस्कतिवैविध्饃ष्ट्यच पृथक्पथगिति 饃श्न्त। अत Kesari The Vedanta In this way,shastrayoni whatever Sri Ramakrishna एव तेषां सि饍धनाम् अनुयायिनः परस्रं युध्माना आसते। taught, has the approval of the scriptures. Hence it is or rooted in the चscriptures.तुर्थसूतम् In spite of this, all those (prophets) तत्तसमन्वया् ॥४॥ somehow or the other, gave expression to their Fourth Sutra experiences for the good of the ordinary people. If we take the bliss of Brahman into ‘Since (the final experience of all consideration, this experience is the same (in religious paths) is the same, that all cases). Yet, because of the varieties of (Philosophy4) of Sri Ramakrishna is relevant languages and differences in local customs, for all times, for all’). their descriptions appear to be different from अ配रदौ �ररामकृष्दर्नस्यउतरभागः one another. That is why the followers of these नि셂पयितव्य। perfectedतद्यथा- पि onesपासार्ताः goक ेचन on जन fightingा: तटाकमेकं among वthemselves.िभिन्नसमये गत्वाजलम् अपिबन्। तदनन्रं एकत् Here, in the beginning itself, the final part of Sri Ramakrishna’s Philosophy has to be मिलित्वा स्यनाम्नः िषये ‘जलम्, पानी, वाटर्‌’ इति वदन्तः िवदिरे। एवमेव इहापि दष्टव्म्। Those who are intoxicated by this kind of conceit, declare, “My religion is the best; and For example—Some people feeling thirsty the other religions are either untrue or went to a pond at different times to drink water. inferior.”एतान ्सर्वानThey areचार्य likeसर् ‘theषां धर्म frogणा म्in उप theासन well’ामार्ग andन् After drinking, they happened to gather एकैकशःshould beअनुसृत ignored्, ते सcompletely.र्ऽपि एकस्मिन्नेवब्रह्मानुभवे together. Then there ensued a dispute among पर्यस्यन्तइति 煍ञातवन् भगवान् �ररामकृष्देवः। them as to the name of the liquid such as ‘jala’, ‘pani,’अथ ‘water’ यदि वetc.स्तनः Similarly, अनुभवः एकदेशीhere alsoयः त theदाऽ पिsame is to be understood. Considering all these (facts), Sri परस्रं कलहाय भवति। तथाहि जात्न्धाःकेचित् Ramakrishna practiced the spiritual disciplines गजमेकं द्रष्टुगताः। ते सर् of each of these religions separately and came तस्य िभिन्नानवयवान् एकदेशे स्पृ絍वा‘एष गजः to theअ त conclusionः एतत्त्यं दि that निधाय they एत allत्स配 culminateरंव्봾ख्봾तव् म्। in भित्तदस्त, शूर्पदस्त, स्म्भदस्त, रज्जु direct experience of the same Brahman. वदस्त’ इति तस्य वरनं कृतवन्तःपरस्रं युयुधिरे। “तु”, यत: अस्मन् जगति पचलिताः सर्वे धर्म उपासनामार्गश्च एकस्मिन्नेवअपरोकब्रह्मानुभवे पर्यस्यन्त इत्यः समन्वया् अनुभवसाम्봾त् येन तदुपदिष्टं तस्य If the experience of the object is partial, �ररामकृष्स्य त् विशिष्टदर्नं सार्कालिकं सार्जनीनं then also there is room for mutual dispute. For भवितुमर्ति इति दिक्॥

April 2020 instance—A few blind persons went to ‘see’ an elephant. Touching the different parts of the 24 elephant they described it as being like a wall, Hence, keeping this view in mind, this sutra has to be interpreted. a winnower,अथच अन ् a द pillar,पि कारणं a भ ropeवेद्ग्रह andाय—स so च on ‘क andोऽन् योstartedऽस्तस饃श quarrelingोमया’셂पाह amongङ्कारः। य े themselves.एतदहङ्कारमाश्त्य‘मम Since (tu) in this world, all the extant धर्मएव पशस्तमः, अन्येच सर्वअसतमा अवरा वा’ religions and the different modes of spiritual इति घोषयन्ति े सर्वदूरादुपेकणीयाः कूपमण्蕂कवत्। practice culminate in one and the same transcendental experience of Brahman (or God) showing that there is similarity or identity

The Vedanta Kesari The Vedanta And again, there can be one more reason (samanvayat) among them, this (tat) unique for the conflict—it is the egotism of the form philosophy of Sri Ramakrishna is relevant for ‘Who is there equal to me?’ (c.f. Gita 16.15). all time and for all persons. Reminiscences of Sargachhi (continued from page 14 ...)

and enjoys Himself; and when He feels like it, how to withdraw the mind, do not know what He will withdraw from these forms into His the mind should be withdrawn from, do not true nature. He has infinite power and can raise know what to focus it on, and do not know why Himself by His mere wish. The best service that any of this should be done. Finally, they resort I can render him is nothing more than to to keeping consorts. But maybe they die remove obstacles from His path. uttering the name of Hari. The householders practise constant A true spiritual aspirant faces danger at remembrance of God and chanting of His name. every step. Unless he remains alert, with the Many cry out “Hari, Hari” at the time of death. sword of knowledge always in hand, he may The Vaishnava mendicants do the same. But inadvertently commit reprehensible(to be continued. acts . in.) they experience a spiritual fall because they are moments of weakness. not established in practice. They do not know Pocket Tales

Little Magician GITANJALI MURARI A fictional narrative based on incidents from the childhood of Swami Vivekananda.

hibu and Hari stuck their heads out of the carriage window. The sea shimmered in the distance, boats of different sizes anchored in it. But one ship towered over the rest. “That is the Syrapis,” Naren exclaimed, his eyes shining. “It has come all the way from England!” Even before the carriage could roll to a stop, they jumped out and ran to the pier. Many people stood in a long, snaking line. “Sir,” Naren requested a man, “is this line for the warship?”

S April 2020 “Yes,” the man smiled. “But not just to see it from the outside! If you wait for your 25 turn, you will be able to take a tour inside the Syrapis…” “A tour!” Naren and his friends exchanged delighted grins and joined the queue. PAGE SPONSOR : DR. RAMYA S., CHENNAI S., RAMYA DR. : SPONSOR PAGE They reached the Kesari The Vedanta gangway after a long time and as they tried to follow the others, two guards stopped them. “Show your permit,” they demanded. The boys looked at each other in bewilderment, “What permit?” “This ship belongs to His Majesty, King Edward VII,” one guard said. “You cannot go inside without getting the permission to see it…” “From where do we get the permit?” Naren asked him. “Do you see that green building by the side of the road? An officer there is issuing it… go ask him…”The author is a media professional and writer. The Crown of Seven Stars is her first novel. She lives in Mumbai. [email protected] Illustrator: Smt. Lalithaa Thyagarajan. [email protected] But when they reached the entrance to the building, a huge man blocked their path and looked down at them from his great height. He asked, “What would three little boys be doing here?” Shibu and Hari scurried behind Naren, peeping over his shoulder. “Children are not allowed inside…” no children Naren opened his mouth to speak but the gatekeeper banged his stick on the ground, “I said …leave…” “Naren…” Shibu and Hari pulled him by the arm. “Let’s go home…it is no use…” But Naren shook his head, “We are not going back without taking the tour…” His eyes searched the building. “Do you see all those people waiting outside?” he pointed to the floor above. “I am sure the officer is in that room…” “But to get there, we have to go up the main stairs, and that giant won’t allow us entry,” Shibu said, looking disheartened. “Not if we can find another way…wait here for me…” April 2020 Naren ran behind the building and whooped with joy. A spiral staircase went all the 26 way to the floor above. He climbed it swiftly and found the room that he had seen from below. “Excuse me, please,” he said, squeezing through a small crowd and at last entered the room. A British officer, behind an imposing desk, looked up in surprise. “What do you want boy?” he asked in a stern voice.

The Vedanta Kesari The Vedanta Naren stepped forward. “Sir,” he began earnestly, “my friends and I have come from very far to see Syrapis…and we don’t want to return home without taking the tour…will you please give us a permit?” The officer’s face softened. There wasn’t a trace of fear in the boy and his big, brown eyes shone with intelligence, a sweet smile on his lips. “You are a confident young chap,” the officer nodded. “I like that! How many of you wish to take the tour?” Naren walked down the main staircase, grinning broadly and tapped the gatekeeper on his arm. “I met the officer,” he said waving the permit. “But how did you get past me?” the gatekeeper cried out in amazement. “I have been standing here all this time…”

NarenIt is a tremendous laughed, “Oh, error I know to feel some helpless. tricks…you Do not seek see, helpI am froma magician!” anyone. We are our own help. If we cannot help ourselves, there is none to help us. — Swami Vivekananda PULLOUT FOR REFERENCE

Series 5: Understanding India - through Swami Vivekananda's eyes

ISSUE 27 ISSUE 10 Lectures covered thus far in this series include: 1. First public lecture in the East (Issue 22: India - the punya bhumi) 2. Reply to the address of welcome at Ramnad (Issue 23: India - the giant awakens) 3. Vedantism focus in this issue: (Issue 24, 25, 26) The responsibility placed on us

On the arrival of Swami Vivekananda at Pamban, he received a warm and hearty welcome. It was here that he first presented the future responsibility of India:

Our sacred motherland is a land

“ of religion and philosophy — the April 2020 birthplace of spiritual giants — the 27 land of renunciation, where and where alone, from the most ancient to the most modern times, there has been the highest ideal of life open to man. PAGE SPONSOR : SMT. VENI RAJ, COIMBATORE RAJ, VENI SMT. : SPONSOR PAGE We have now been Kesari The Vedanta “ placed, under God's providence, in a very critical and responsible position. The nations of the West are coming to us for spiritual help. A great moral obligation rests on the sons of India to fully equip themselves for the work of enlightening the world on the Designed & problems of human existence. developed by ILLUMINE Knowledge Catalysts

> Turn overleaf to explore further... ® www.illumine.in Key messages from the lecture:

Every race and nation has a particular ideal which is the 1 backbone of national life –– Every race and nation appears to have a particular ideal which is the backbone of national life. While other nations have ideals like politics, military power, commercial supremacy, mechanical genius; India’s ideal has always been religion and spirituality.

I have been in the countries of the West — have travelled through many Mercantile Military lands of many races; and each race and genius & Power expansion each nation appears to me to have a particular ideal — a prominent ideal INDIA Mechanical running through its whole life; and this Genius Politics Commercial ideal is the backbone of the national Supremacy life. Not politics nor military power, not commercial supremacy nor mechanical Religion genius furnishes India with that & spirituality backbone, but religion; and religion India's Ideal alone is all that we have and

April 2020 mean to have. Spirituality Alternative Ideals has been always in India. 28

2 India continues to be ever active in the spiritual plane

I discard the idea that India was ever passive. Nowhere has activity been more pronounced than in this blessed land of ours, and the great proof of this activity is that our most ancient and magnanimous race still lives, and at every decade in its glorious career seems to take on

The Vedanta Kesari The Vedanta fresh youth — undying and imperishable. This activity manifests here in religion.

–– There is a widespread belief that the Hindu is mild and passive. This Visibility of Impact is not true. On the contrary, India has been exceptionally active, the Gross (easily proof being that this ancient race visible) seems to rejuvenate itself — time and again. Religious Less & Spiritual visible –– This activity in the Hindus manifests Plane

itself in religion. But, those engaged Intellectual in grosser activities tend to judge Plane the Hindus through their own Not easily Material visible standards of activity (which are in Plane other planes). –– Moreover, activity in the religious/ spiritual plane is not visible easily to Influence of Impact those engaged in activities in the grosser intellectual and physical planes.

–– It is also important to recognize that while the manifestations of muscular power Muscular Manifestation Influence power of the of the spirit are marvellous, the manifestations of the intellect intellect through the machines of science are even more so. Yet, not one of them is more potent than the influence which the spirit exerts upon the world. Manifestations Influence that the Great indeed are the manifestations of of muscular spirit exerts upon muscular power, and marvellous the power the world (more potent than the manifestations of intellect expressing Intellect manifesting other two) themselves through machines by the appliances of itself through the science; yet none of these is more potent than the appliances of science influence which spirit exerts upon the world. April 2020 3 The world is looking to India for spiritual food 29

–– The eyes of the whole world are now Here alone is the best ideal for mankind turned to India for spiritual food; and THERE IS NO SALVATION EXCEPT THROUGH India has to provide for all races. THE CONQUERING OF DESIRES, AND NO MAN IS FREE WHO IS SUBJECT TO THE –– There is a widespread exploitation BONDAGE OF MATTER. and abuse of power in the world. PAGE SPONSOR : A DEVOTEE, TEYNAMPET, CHENNAI TEYNAMPET, DEVOTEE, A : SPONSOR PAGE Everybody needs to know that there The eyes of the whole world are now turned towards Kesari The Vedanta is no salvation except by conquering this land of India for spiritual food; and India has of desires, and no man is free who to provide it for all the races. Here alone is the best is subject to the bondage of matter. ideal for mankind; and Western scholars are now All nations are coming to understand striving to understand this ideal which is enshrined and appreciate this important truth. in our literature and philosophy, and which has been the characteristic of India all through the –– When a thirst for knowledge arises ages.

then Divine Providence responds by As soon as the disciple is in a position to grasp this making such knowledge available truth, the words of the Guru come to his help. The through the right source. Lord sends help to His own children in His infinite mercy which never ceaseth and is ever flowing in –– The unique understanding that it is all creeds. Our Lord is the Lord of all the same God manifesting in multiple religions. This idea belongs to India alone; creeds and religions is available in and I challenge any one of you to find it in India alone. any other scripture of the world. Hindus are now placed, through God's providence, 4 under a great moral obligation

–– Since the dawn of history, no missionary Since the dawn of history, no went out from India to propagate Hindu missionary went out of India to doctrines and dogmas; but a wonderful propagate the Hindu doctrines change is coming upon us, inspired by and dogmas; but now a wonderful the Lord. change is coming over us. Shri Bhagavân Krishna says, "Whenever virtue subsides and –– Hindus have now been placed under immorality prevails, then I come again and God’s providence in a very critical and again to help the world." responsible position. The nations of the West are coming to us for spiritual help. We Hindus have now been placed, under God's providence, in a very critical and responsible –– A great moral obligation rests on the position. The nations of the West are coming sons of India to fully equip themselves for to us for spiritual help. A great moral enlightening the world on the problems obligation rests on the sons of India to fully of human existence. equip themselves for the work of enlightening the world on the problems of human existence. April 2020

30 We can become great again only if we begin to work in earnest 5 on behalf of our religion

–– In other countries, good and great men One thing we may note, that whereas you will take pride in tracing back their descent find that good and great men of other countries to some robber baron in the past. But take pride in tracing back their descent to we Hindus take pride in being the some robber-baron who lived in a mountain fortress and emerged from time to time to The Vedanta Kesari The Vedanta descendants of Rishis and sages who plunder passing wayfarers, we Hindus, on the lived on roots and fruits in mountains other hand, take pride in being the descendants and caves, meditating on the supreme. of Rishis and sages who lived on roots and –– However degraded and degenerated fruits in mountains and caves, meditating we may be today, we can become on the Supreme. We may be degraded and great only if we begin to work in right degenerated now; but however degraded and degenerated we may be, we can earnest on behalf of our religion. become great if only we begin to work in right earnest on behalf of our religion.

For the full lecture, refer to The Complete Works of Swami Vivekananda, Vol. 3, Lectures from Colombo to Almora - Reply to the Address of Welcome at Pamban

If you have any questions on this lecture, do post your queries on www.vivekanandaway.org You can also access previous issues of Vivekananda Way here. a , M a gic l M a ir l c al es n d t ve he Mystic Twe

LAKSHMI DEVNATH

Roots in the Air and Shoots in the Soil

(Continued from previous issue. . .) The Story of Thirumazhisai Aazhvaar “Poorva, wake up …” She opened one eye and asked lazily, “What, Swami Thaatha?” Poorva noticed that she was lying on a cot strung with ropes. “Hmmm …” she April 2020 remarked, sitting up. The last thing that she could recall was strolling down the road after 31 the dramatic happenings of … yesterday? Given her experiences so far on this trip, she decided she couldn’t say that with certainty. It could have been yesterday, the day before, last month, or even last year. Poorva briskly shook her head, as if trying to clear her mind. Once again, she focused on her surroundings and realized that she was in a little house. The roof was tiled and the walls were plastered with mud. From the ceiling hung a row of pots, stacked neatly one on PAGE SPONSOR : SRI SHARATKUMAR VARIYAR, BENGALURU VARIYAR, SHARATKUMAR SRI : SPONSOR PAGE

top of the other and held together by rope slings. In one corner of the room was a small Kesari The Vedanta stool. On it was a neem twig and a brass pot filled with water. Poorva walked to the doorway and found the doorframe smeared, at regular intervals, with turmeric and vermilion. She wondered how and when she had come to this small, old-fashioned house. She turned to look at the Swami. He seemed lost in thought. Looking at his kindly face, Poorva smiled. Her questions no longer seemed important. She was having a great time – things were there the moment she needed them, be it a bed, a new dress, or even a house. This journey was more exciting than anything she had ever experienced! Her relaxed attitude vanished when she caught sight of the Aazhvaar leaving his house. Poorva was up like a shot. “He is leaving town and we’re going with him,” the Swami smiled. “One can’t have any secrets with you around,” Poorva laughed in admiration. Her

thoughtsThe turned author is toa researcher Thirumazhisai and writer withAazhvaar. various books She and felt articles happy on Indian that musicthe Swamiand culture had to her decided credit. [email protected] Illustrator: Smt. Lalithaa Thyagarajan. [email protected] they would go with him. Ever since she had set eyes on Thirumazhisai Aazhvaar, there had never been a dull moment. Adventure and this Aazhvaar did seem to go hand in hand! “Do you know where we are now, Poorva?” “At Kanchipuram, of course …” Poorva began nonchalantly, when it hit her that she was standing in the open. The house, which she had been admiring barely a few minutes back, had vanished without a trace. Surely, it was only a short while since she had seen the Aazhvaar leave his house. “Where on earth are we?” Her tone was shrill. The Swami closed his ears in jest and then pointed towards a stone slab on the road. It said ‘Perumpuliur’. “I suggest,” said the Swami gently, “that you give up trying to find rational answers for your experiences. As for the time factor, if years can get packed into one day, then why not hours into minutes?” “Don’t tire my brain with your complicated explanations,” Poorva made a mock plea and heard a forceful “Shhh!” in reply. She cast a sharp look at the Swami and found him deep in thought.

April 2020 Poorva looked up and saw a crow perched on a branch. Its cheeky expression made her suspicious. She was about to confront the bird, when strains of lively music reached 32 her ears. She turned to see Thirumazhisai Aazhvaar singing as he walked down the path ahead of her. Poorva was captivated by the song’s rhythm and did a little jig right there on the street. “‘You became the schools of thought and truth and untruth, all in one. O Lord of wondrous deeds, You became the taste and sound and sensations,’” translated the Swami. “To put it very simply, it means that God is everything that we see, feel, hear, etcetera. This is one of the 120 songs that the Aazhvaar has composed to this beat. All of them contain

The Vedanta Kesari The Vedanta a number of philosophical ideas …” Even as Poorva listened to him politely, she observed Thirumazhisai Aazhvaar approach one of the houses near the path. She thought that he probably needed to rest. Nearby were several pundits, chanting some verses. As the Aazhvaar sat down on the thinnai outside the house, they abruptly stopped their recitation. They seemed vexed, and talked agitatedly amongst themselves, with several of them even gesturing rudely towards the Aazhvaar. “They’ve stopped the recitation because they don’t want the Aazhvaar to listen to the Vedas. They feel he is not qualified enough,” whispered the Swami into Poorva’s ear. A saddened Poorva saw Thirumazhisai Aazhvaar get up from his seat and resume his journey. Obviously, he had guessed the reason. The got ready to proceed with their chanting. But much to their frustration, they could not recollect the line of the hymn they had been reciting! The Aazhvaar, who was only a short distance away, noticed their distress. He walked to a nearby field and picked a stalk of the black variety of paddy that grew there. From a distance, the Brahmins saw him nip it with his fingernails and throw it down. “Magic again?” questioned Poorva, totally bewildered as to what the Aazhvaar was trying to do. “For a change, no,” replied the Swami. “By his gesture, he is trying to communicate the meaning of the line they have forgotten, and he has succeeded. That phrase from the Vedas goes: Krishnaanaam vreeheenaam nakhanirbhinnaanaam. Krishna means ‘black’, vreehi is ‘grain’ (in this case, paddy), nakhah means ‘nail’ and nirbhinna means ‘split’. Out of respect for the feelings of the Brahmins, he tried to refresh their memory in a subtle and symbolic manner.” Poorva appreciated the cleverness of the Aazhvaar, though she was hurt by the insensitivity of the Brahmins. Hey, what was this she saw? The Brahmins were rushing towards the Aazhvaar and seeking his forgiveness! Poorva felt happy at the way God had made them realize that they had insulted a holy man. After comforting them, the Aazhvaar continued his journey. Poorva and the Swami walked behind him.

The village of Perumpuliur was a pretty sight with its thatched huts, plantain groves, April 2020 and rows of and palm trees. Poorva observed the villagers keenly as they gathered the paddy from the fields, their feet deep in water and slush. Children were having great 33 fun, playing tag on the muddy paths. The girls were clad in long skirts, but the boys wore only loin cloths. Poorva longed to join in their fun. She felt sad that she could not, and dreamily kicked a small stone lying in her way. The excited voices of passers-by caught her attention. She looked casually at them. They were pointing towards the Aazhvaar, an awestruck expression on their faces. What is it now, Poorva wondered, stepping closer to them. She heard them describe how the idol PAGE SPONSOR : SRI DEVASIS CHOWDHURY, BENGALURU CHOWDHURY, DEVASIS SRI : SPONSOR PAGE in the Vishnu temple was continually turning to face the Aazhvaar in whichever direction Kesari The Vedanta he moved. Poorva smiled. This was nothing new. Obviously, these people had still not heard about the incident at Kanchipuram. So what, she would tell them of the uniqueness of this Aazhvaar. Forgetting for a moment that no one could see or hear her, she moved forward, but stopped when she saw a priest rush out of the temple and hurry away. Poorva’s focus shifted, and she raced after him, feeling like a detective. The priest stopped in front of a kundam and talked animatedly to a person whom he addressed with reverence as ‘Perumpuliur Adigal’. The sage-like Adigalaar immediately got up and walked towards the Aazhvaar. Poorva saw the Adigalaar bow down before the Aazhvaar and lead him to the . There, he gave the Aazhvaar a place of honour. All the other Brahmins there were very unhappy with the respect given to the Aazhvaar. Poorva was curious about how he was going to handle this tricky situation. She saw him fold his hands in prayer and then point to his bare chest. An inquisitive Poorva rushed near the Brahmins, tripping over a few stones in her haste. From there, she saw a wonderful vision of Lord Vishnu and Goddess Lakshmi on the bare chest of the Aazhvaar! “I do hope you didn’t close your eyes this time. Shake off that dazed expression from your face. Aren’t you used to these miracles by now?” the Swami teased Poorva. “I must say that Thirumazhisai Aazhvaar is really a super magician.” Poorva sounded exuberant. “This is not magic. This is the effect of true devotion. Believe me, it works!” said the Swami. Poorva turned to look at the Brahmins and chuckled. Despite being so learned, they had not understood this simple truth. Swami Thaatha and she quickened their pace and followed the Aazhvaar out of the village.

“Thiruk … kudan … thai,” Poorva read the name on the stone sign. The Swami filled in the details. “The Cholas rule this part of the country. Poorva, this town is what we know as Kumbakonam today.” “Oh,” said Poorva politely, and remembered that her uncle and aunt lived in this city.

April 2020 She was getting quite muddled about ‘time’ again, when the Swami pointed out that they were at the temple of Lord Aravaamudhan. Spontaneously, Poorva joined her palms 34 together and closed her eyes. About to rattle off her usual ‘wish list’, she stopped when she heard the Aazhvaar tell the Lord, “You’re resting, O Kesava; won’t You raise Yourself a little and speak to me?” And before her very eyes, the deity, which had been in a reclining position, raised itself a little. “Gosh! One more in an endless round of miracles!” said Poorva breathlessly. Before she could digest this, a medley of voices reached her ears. She looked around to see a group of people get down from a tourist bus and walk in. The presence of a bus in The Vedanta Kesari The Vedanta the ‘Aazhvaar times’ confused her. The puzzle deepened when she saw her uncle and aunt enter the temple. She saw a man who looked like a tourist guide explain, “I’m sure all of you know the story of Thirumazhisai Aazhvaar and how the Lord invariably obeyed him. One such incident took place in this historic temple of Lord Aravaamudhan. The story goes that Thirumazhisai Aazhvaar requested this Lord to raise Himself a little and speak to him and the Lord obeyed. “Observe this deity! It seems as if He is about to get up. It was an amazing reversal of roles, with an exchange of titles as well. To this day, the Lord of this temple is known as Aravaamudha Aazhvaan, and the Aazhvaar as Thirumazhisai Piraan. Piraan, as you all know, means ‘God’.” “How amazing!” the crowd gasped. “The riddle of time seems to be a little too much for me to handle!”(to Poorva be continued. exclaimed. . .) In sheer exhaustion, she slid down to the temple floor and was soon fast asleep. This story book is available through www.lakshmidevnath.com Article Freedom SWAMI SATYAPRIYANANDA

his is an easy-to-understand story but focus on a successful strategy to achieve the told by Swami Vivekananda in his final outcome envisioned by them. masterly work on The title immediately arouses the curiosity illustrating the process discussed elaborately to know how could the minister, up there on a by Patanjali in his aphorisms. The purpose very tall tower left to die of starvation, escape? behind retelling the story is that its impact on This curiosity will be missing in the top-down the reader may be greater if not told in the narration because the details would have already usual top-down manner but in the bottom-up been stated. And this curiosity is needed for the manner. It will generate more questions, more youth who are keen to know how they can interest and eagerness to ask the question, T actualise their distant vision from their present April 2020 “How did that happen?” By taking it out of the highly discouraging situation. A rigmarole, do context of spiritual pursuit, this story will help this and do not do that, will lose all charm and 35 the youth to work out the process which sound as mere sermonising. ensures a success story for themselves. Now the question is, “How did the minister The story begins thus: “There was once a must believe make good his escape?” minister to a great king. He fell into disgrace. The In answer it is said, “You that king, as a punishment, ordered him to be shut up must the minister made good his escape. For this he in the top of a very high tower. This was done have used a long stout rope that could carry PAGE SPONSOR : A DEVOTEE, MYLAPORE, CHENNAI MYLAPORE, DEVOTEE, A : SPONSOR PAGE

and the minister was left there to perish. He had Kesari The Vedanta a faithful wife, however, who came to the tower his weight, one end of which he tied to the bars at night and called to her husband at the top to of the window and the other end he let loose to fall to the ground; he climbed down the rope to know what she could do to help him.” Skipping1 the details that follow, “the minister descended the bottom of the tower and escaped with his from the tower ... and made his escape.” That is faithful wife before anyone could find out!” There the story in a nut-shell. was no other way to escape. In the bottom-up approach, the first thing If you ask, “But, how did the rope get into the hands of the minister up on a very tall tower? to be said is what happened at the end! And that made good his Who took it up to him? Not the wife, certainly!” is that the minister made his escape from the escape must trust that he indeed did tower and from the impending doom of a death The reply is “The minister by starvation. So, the title of the narration is and you so.” “Freedom” and not “Disgraceful Punishment”. As to how he got the rope, well, he had in his The point here is that the youth should not harp, hand a stout twine, one end of which he let fall as theyThe authorusually is do,a senior on their sannyasi present of the predicament,Ramakrishna Order andto the lives ground in .and the [email protected] wife tied the stout rope to it. The minister pulled up the stout twine and “The minister directed his wife to attach up went the rope. That simple! the silken thread firmly to the beetle, then to If you again ask, “But, how did the smear its horns with a drop of honey, and to set made good his minister come to possess the stout twine?” it free on the wall of the tower with its head escape must The reply is “The minister pointing upwards. She obeyed all these from the tower. You believe that.” instructions and the beetle started on its long journey. Smelling the honey ahead it slowly crept That required him to use a rope. To get the onwards in the hope of reaching the honey, until rope up to the minister, the minister needed to at last it reached to top of the tower, when the have a stout twine. And he got the stout twine by minister grasped the beetle and got possession letting down the pack thread which he had with of the silken thread.” That simple a strategy! him so that his faithful wife could tie the stout twine to it. That simple! He needed the stout The message of this story is that one must twine in-between because pack thread could not carefully study the problem at hand, fix the goal have handled the weight of the long rope. to be reached, plan the methodology both as regards to the method in general and in all its If you then ask, “But, how did the minister made good his minutest details, and execute faithfully. come to possess the pack thread?” escape The minister shut up at the top of the very The reply is “The minister

April 2020 tall tower is helpless to access freedom, which is by climbing down the tower with the his goal, without the wife at the bottom of the rope which he obtained using the stout twine, 36 it did tower. The wife, being faithful, can execute what which again he obtained using the pack thread. happen so her husband wants her to do because she is free It is that simple and you must believe that to move about. The minister cannot come down .” and the wife has no access to the top! A rope for As to how the minister got the pack the minister’s escape cannot be taken up to the thread, well, he used the silken thread which he top of the tower by any means without had with him. something lighter like a stout twine, which

The Vedanta Kesari The Vedanta Now, if you ask, “But, from where did the requires something still lighter like pack thread, minister come to possess the silken thread? Did and which again requires a very light but strong he use something lighter to get the silken silken thread. This silken thread also requires a thread up to the top of the tower? And where living agency, like the beetle, for taking it up to must trust does this story end, anyway?” the top! Further, the beetle needs incentive, The reply is “You that the namely, the honey! minister made good his escape. And this he When the strategy is worked out, all it could not have done without a rope. He could requires iscan meticulous be execution. All along the not have got the rope to the top of the tower process, the main thrust is that the goal of without the stout twine which he had with him. freedom , as it was indeed, achieved. He could not have got the stout twine up to the Even in the worst situation one should never top of the tower without the silken thread abandon hope of some saving means. Hence, which he by then had. And here is how he got struggle is the watchword placed by Swami Reference : The Complete Works of Swami Vivekananda the silken thread: Vivekananda before the youth. 1) . 1:143 RAMAKRISHNA MATH, UTTARKASHI Ganganagar, P.O. Uttarkashi, Uttarakhand, 249193 Mobile: 9447051231; Email: [email protected]

Offering to Bhagavan Sri Ramakrishna: An Appeal Dear Devotees & Friends, Ramakrishna Math and Ramakrishna Mission, Belur Math declared open a Math centre at Uttarkashi, an ancient holy town in the Garhwal Himalayas on 20 Oct 2017. There was already an ashrama, named “Ramakrishna Kutir”, on a small piece of land since 1963. It was maintained directly by the Belur Math, and of our Order used to stay for intense tapasya in the traditional monastic way, begging food from outside and living a simple austere life. The same tradition continues till date. In view of expanding Swami Vivekananda’s ideal of service and spirituality among the masses we plan to purchase some land measuring at least one acre around Harsil Valley, near Gangotri. Along with retreat centres for sadhus and devotees, some welfare activities for the benefit of the poor and underprivileged will be taken up after acquiring and

developing the land. April 2020 An estimated cost of Rs. 2 crores is required to set up and develop this additional unit of our Math. We request our friends and devotees, trusts and corporate bodies to contribute 37 liberally to complete this project of welfare and spirituality at the earliest. Donations can be made by NEFT/RTGS to the account given below: A/C Name : Ramakrishna Math, Uttarkashi Bank Name : Union Bank of India Branch Name : Uttarkashi Branch

A/C No. : 601802010006696 Kesari The Vedanta IFSC : UBIN0560189 Foreign contributions may kindly be sent through the headquarters at Belur Math (Ramakrishna Mission, Belur Math, Howrah-711202; email- [email protected]) requesting it to credit the fund in Uttarkashi Math A/c. Kindly send us email (to [email protected] ) or SMS (to 9447051231) after the transaction intimating the purpose of your donation as “Donation for purchase of land and development of the Math.” Please also send your PAN and full postal address. Donations towards our Math are exempted from IT under 80G Act. May Sri Ramakrishna, Ma Sarada, Swami Vivekananda bless you all. Yours in the Lord, Swami Amaleshananda Adhyaksha Ramakrishna Math, Cooch Behar Ramakrishna Marg, New Town P.O. & Dist. Cooch Behar, PIN- 736101, West Bengal. Phone:03582-233859 / 8942843897 E-mail: [email protected]; [email protected]. Website : http://rkmcoochbehar.org Construction of a New Temple of Bhagawan Sri Ramakrishna AN APPEAL Dear devotees/friends, History In 1947, soon after partition, Brahmachari Harendra Narayan relocated the Ramakrishna Ashrama from Lalmonirhat in Bangladesh to Cooch Behar in North Bengal. Maharaja Jagaddipendra Narayan Bhup Bahadur donated the land for the ashrama. Br. Harendra, an initiated disciple of Swami (one of the direct-disciples of Sri Ramakrishna), was a tireless worker. With the dynamic support of Br. Nimai and active participation of local devotees, he developed the ashrama and constructed a temple for Sri Ramakrishna (in 1951,) the Vivekananda Vidyapith Students’ Home, and initiated a number of other service activities. Present Temple The small temple is at present damaged due to heavy seasonal rainfall. Also, as the

April 2020 ashrama is in low land, every rainy season the temple courtyard is inundated and there is always the risk of flood-water entering into the prayer hall and shrine. Moreover, the old 38 temple cannot accommodate the growing number of devotees. Proposed New Temple Proposed new temple Under these circumstances, we have taken up the project of constructing a new temple of Sri Ramakrishna. The construction is expected to cost around 4 crores. We are confident that by the grace of Sri The Vedanta Kesari The Vedanta Ramakrishna, this huge project will materialize. We request devotees and well-wishers to donate generously and join hands with us in this noble endeavor. May Lord Madan Mohan, the presiding deity of Cooch Behar and the Holy Trio shower their on us all is our constant prayer. Donations can be sent through Cheque/ Draft /NEFT /RTGS in the name Ramakrishna Math, Cooch Behar to the address given above. Online transfer details: Bank: UNITED BANK OF INDIA; Branch: Guriahati Branch; A/C No. 1220010102019; IFS Code: UTBIOGURE27 OR Bank: STATE BANK OF INDIA; Branch: New Town Branch; A/C No. 33067372739; IFS Code: SBIN0015951; MICR Code: 736002006 Please send an email mentioning the purpose of donation along with your PAN number & Postal address. Yours in the service of the Lord Swami Vijneyananda Adhyaksha RAMAKRISHNA MISSION SWAMI VIVEKANANDA’S ANCESTRAL HOUSE AND CULTURAL CENTRE 105 Vivekananda Road, Kolkata - 700 006, West Bengal, India Contact No: 033-2257 0213 / 033-2257 0214 / 9475970453 Email: [email protected] AN APPEAL History: After more than a century of litigations, neglect, and abuse, the ancestral house of Swami Vivekananda began the journey to reclaim its divine legacy when on 10 March 2001 Most Revered Swami Gahananandaji Maharaj, the then vice president of Ramakrishna Math and Ramakrishna Mission, laid the foundation stone for its total renovation. The restoration work saw its fulfilment when on 26 September 2004, Most Revered Srimat Swami Ranganathanandaji Maharaj, the then president of Ramakrishna Math and Ramakrishna Mission, inaugurated the building as Ramakrishna Mission Swami Vivekananda’s Ancestral House. A few days later on 1

Oct 2004 the then Honourable President of India Dr. APJ Abdul Kalam inaugurated its Cultural April 2020 Centre. In 2009, the Government of West Bengal recognised Swamiji’s Ancestral House as a Heritage Building (Grade A). 39 Activities: To actualise Swami Vivekananda’s vision of character-building and nation- building, the centre conducts a number of activities like: Free coaching for school students; Centre for learning languages; Computer training; Classes on Indian culture, and moral and spiritual values; Lectures and seminars on different topics; a Library; a Charitable dispensary; Rural development work; and Relief work. Besides these activities, the centre maintains a Swami Vivekananda Museum, and looks after the upkeep of the Heritage Building.

New Proposal: To accommodate our expanding activities and the ever increasing number Kesari The Vedanta of participants, we are constructing an Auditorium with a capacity of 900 seats. The budget for this is Rs. 14 crores. The construction is underway and the Government of India and devotees have already contributed Rs. 4.75 crores towards this noble purpose. We require Rs. 9.25 crores to complete the Auditorium construction work and conduct the current and new activities on a bigger scale. We earnestly appeal to the generous public to come forward and help us to complete the Auditorium construction. Donations can be sent through Cheque/ Draft /NEFT /RTGS in the name ‘Ramakrishna Mission Swami Vivekananda’s Ancestral House and Cultural centre’ to the address given above. Online transfer details: Bank: United Bank of India; Branch: Bidhan Sarani Branch; A/C No. 0314010183261; IFS Code: UTBI0B1S158. Please send an email mentioning the purpose of donation along with your PAN number & Postal address. Yours in the service of the Lord Swami Jnanalokananda Secretary A (A Sub-Centre of Sri Ramakrishna Math, Chennai) Ne adu w Sr il N i Ram r, Tam akrishna Math at Thanjavu

AN APPEAL TO SERVE GOD IN MAN Dear devotees and well-wishers, We pray that Sri Ramakrishna may shower His blessings on all your endeavours. Thanjavur is a historically and culturally important city, famous for its art and ancient architecture, especially temples. It was Swami Vivekananda’s earnest desire to install Bhagavan Sri Ramakrishna in every town and spread the culture of worship and service. We now propose to begin a centre in Thanjavur and initiate various activities: l to develop self-confidence, awareness of health and yoga etc.

April 2020 Youth Camps - l Balaka Sangha - to train children in cultural and spiritual traditions, etc. 40 l Spiritual Practices - daily , , japa yajna, parayanam, discourses. l Spiritual & Cultural Literature - promotion and sale. l Seminar/Workshops - for teachers, doctors and other professionals. l Medical Services - for the poor and needy. To establish a new centre and conduct the above activities, an amount of Rs. 7 Crore is required. We invite you to contribute whatever you can

The Vedanta Kesari The Vedanta and be a part of this noble mission.

Names of those who contribute Rs.10,000/- and above will be inscribed in the Math premises. Donations are exempted under Section 80 G of the Income Tax Act, 1961.

Donations may be sent cheque/DD in favour of “Sri Ramakrishna Math”. For Online donation please visit https://donations.chennaimath.org After online payment please intimate us by email your address, and PAN number. Yours in the Service of the Lord, Swami Gautamananda, Adhyaksha. Sri Ramakrishna Math 31, Sri Ramakrishna Math Road, Mylapore, Chennai-4. & : 24621110. email : [email protected] Website : www.chennaimath.org For more details - Mob : 98409 87307 April 2020

41 The Vedanta Kesari The Vedanta April 2020

42 The Vedanta Kesari The Vedanta Article

Sri Ramakrishna and the Pilgrimage Mindset SWAMI CHIDEKANANDA (Continued from the previous issue…)

The third and fourth vidyas of the pilgrimage mindset practised by Sri Ramakrishna are presented in this issue.

his series on pilgrimage, presents The scriptures speak of nature worshipping pre-pilgrimage, pilgrimage, and Ishwara as Virat orsamasti the universal. The Mundaka post-pilgrimage mindset. The Upanishad describes Ishwara as nature

अग्नीर्मूरच啍षीष चन्सूर뵌 दिशः �र配रे वाग्वताृ श्च वेदाः । April 2020 pilgrimage mindset consists of what the author वायpersonifiedुः पणो द atयं theविश्वमस ्यप饍orभ्य collectiveपृथिवी ह्येष level: ‌ calls four vidyas: 1) practice of tuning into the सर्भूतान्रात्मा॥ divine, 2) practice of spiritual association, 43 3) practice of the presence of the sacred, and 4) poking the honeycomb. The first two vidyas ‘The heavens are His head; the sun and were discussed in the previous issue. This moon, His eyes; the quarters, His ears; the fourthT article explores the last two vidyas. revealed Vedas, His speech; the wind is His The first two practices appeal to pilgrims breath; the universe, His heart. From His feet is whose temperament is either devotional or produced the earth. He is, indeed, the inner Self PAGE SPONSOR : SMT. MADHAVI CHAMUTURI, HYDERABAD CHAMUTURI, MADHAVI SMT. : SPONSOR PAGE intellectual. But there is a third type of of all beings.’ (2.1:4) Kesari The Vedanta temperament. Some aspirants are inclined to Swami Brahmananda, a mystic and a see the Divine in nature, rather than in images direct disciple of Sri Ramakrishna used to or temples. Vidya 3: Practice of the presence of the directly experience nature worshipping the sacred Divine. Often he would gaze at the blossoming flowers in the garden1 and say, “Look, there you see the worship of God going on2 in His According to the disciples of Sri universal form.” ; “Those trees are worshipping Ramakrishna, there are two ways to practice the the Cosmic God with their blossoms.” presence of the sacred in placesVirat of pilgrimage. During her visits to Dakshineswar, Sister The first way is to see nature performing its own Nivedita would sit .underneath the tree, worship of the divine at the or cosmic level. and experience nature worshipping the Divine The second way is to experience the presence of at the cosmic level In a letter to Sister Nivedita,

divinity in natureThe itself. author is a sannyasi of the RamakrishnaHoly Order Mother and is serving affirms at Advaita her experience Ashrama, Kolkata. of Nature [email protected] Great souls are able to perceive this divinity even in animals. Swami Brahmananda once said, “It is a great fortune4 to live at Dakshineswar even as a dog.” Once, when Sri Ramakrishna was walking towards the Panchavati, the forest-grove in Dakshineswar, to do tapasya, a dog began to follow him. Sri Ramakrishna stood still for a while watching the dog. He later explained, “The thought5 came to my mind that the Mother might say something to me through that dog.’ This is an importantsattva lesson for spiritual aspirants: just as the temples and become saturated with , so does the soil of pilgrimage sites and even the creatures who live there. Therefore, as a pilgrim we should connect with the divine—not only in the images, temples and ghats, but also within the April 2020 five elements – earth, water, fire, air, and space 44 of the pilgrim sites. On the eve of returning from his first visit to the West when an Englishman asked Swami , a disciple of Swami Vivekananda, Vivekananda how he felt about India, Swamiji meditating under the banyan tree in Panchavati replied: “Now the very dust of India has become holy to me, the very air is now to me holy; it is now the holy6 land, the place of

The Vedanta Kesari The Vedanta pilgrimage, the .” worshipping the divine at the cosmic level: “He, Sri Ramakrishna also beseeches spiritual the breath of the universe, is singing His own aspirants to respect the subtle deity which praise, and you are hearing that eternal song pervades the holy land and waters, and to through things that will come to an end. The maintain the sanctity of the atmosphere and trees, the birds, the hills, and all are singing the land. As he was averse to ‘polluting any praise to the Lord. The banyan of Daksineswar sacred land’, we should also refrain from either sings of Kali to be sure,3 and blessed is he who physically or mentally polluting the has ears to hear it.” environment—either by throwing trash into But should this worship of Nature not the streets and rivers or by engaging in worldly take place everywhere? Yes. It does take place talk. Earlier, we referred to Sri Ramakrishna’s everywhere. But it remains hidden or is only anguish at hearing worldly talk of ‘lust and faintly expressed. It is palpable in places of greed’ in places of pilgrimage. pilgrimage because there is a special However, Sri Ramakrishna’s experience of manifestation of God due to the “innumerable Lord Vishwanath was not restricted to temples, spiritual practices performed by perfected traditions, people, and customs. He also saw souls through the ages.” Him in living men, in local – which brings

us to the fourth vidya of the pilgrimage Vidyamindset. 4: Practice of ‘Poking the Honeycomb’

Holy company or the company of sadhus was highly encouraged by Sri Ramakrishna and his direct disciples. ‘Poking the honeycomb’ was an expression used by Sri Ramakrishna’s Bhagavatadisciples to describe the process of extracting spiritual truths from perfected souls. In the , Sri Krishna explains the beneficial effect of associating with holy people: ‘The tirthawaters of holy rivers, or images made with clay and stone from a holy place, do not form a (holy place); these things take a long time to purify people. But, by virtue of God residing in their hearts,7 saints purify people by their Kashi Khanda April 2020 mere sight.’ Swami The says that ‘those who 45 dwell in Kashi take on the form, the attributes, and the ornaments of . [T]hey should be realised Paramahamsa, followed these honoured8 as one would honour Rudra. [A]t principles and approached the with death they are absorbed into Rudra-Shiva humility, reverence, and an attitude of service. himself.’ He later narrated, ‘I cooked rice pudding and During his pilgrimage to Varanasi, Sri brought it with me to feed him. At that time, he PAGE SPONSOR : SMT. RAJAM SUBRAMANIAM, CHENNAI RAJAM SUBRAMANIAM, SMT. : SPONSOR PAGE Ramakrishna literally experienced this truth. couldn’t speak to me because he had taken a Kesari The Vedanta He went ‘several times to see Trailanga Swami, vow of silence. So I asked him by signs whether a leading paramahamsa in Kashi. The swami God was one or many. He replied in the same was then observing a vow9 of silence and manner, indicating God is known to be one staying at Manikarnika .’ Sri Ramakrishna when a person enters into the state of samadhi; said that he found in him ‘the living but as11 long as there is any consciousness of I, manifestation of Vishwanath’ and also that you, jiva, and the world, God is perceived as ‘Varanasi was10 sanctified and made vibrant by many.’ his presence.’ Understanding that association with holy But how should one approach a holy man? people in places of pilgrimage will yield great In the ,तद्वि Sri Krishna प्रपात ेनinstructs परिप�न spiritual benefit, Sri Ramakrishna also Arjuna how to approach the wise and seek सेवया ।। encouraged his devotees .to visit sadhus and to knowledge. He tells him, ask questions which would increase their “Know that by prostrating yourself, by knowledge and devotion At the same time, he questioning, and by offering service.” (4:34) strongly condemned finding fault in holy During his visit to Trailanga Swami, Sri people, as this would be akin to polluting the Ramakrishna, although he himself was a environment. For instance, a devotee named Manilal for those who are illumined, who have realised Mallick who had just returned from Varanasi that only the Lord is the reality and all else is came to visit Sri Ramakrishna. Sri Ramakrishna unreal and ephemeral. They know that the Lord asked him about the holy When we approach holy people alone does everything and people he had met during in places of pilgrimage, it is best to that we are all non-doers. his pilgrimage. Manilal ask practical questions related to … And did you talk of first described his spiritual practice. anything else? encounter with Trailanga Manilal: I asked him Swami: “Trailanga Swami how one could cultivate is still in the same temple devotion and love for God. on Manikarnika Ghat with Benimadhav. People He said, ‘Repeat the Name. Say Rama, Rama.’13 say that he was in a high spiritual state before. Sri Ramakrishna: That is very good. He could work any number of miracles. Now We can infer from this dialogue that when they are far fewer.” Sri Ramakrishna we approach holy people in places of immediately12 dismissed this criticism of pilgrimage, it is best to ask practical questions Trailanga Swami as “fault finding by worldly related to spiritual practice. So Sri Ramakrishna people.” Sri Ramakrishna then made further encouraged spiritual aspirants to approach enquiries: April 2020 saints in places of pilgrimage in a humble Sri Ramakrishna: Did you have any manner—and, if possible, to serve them in 46 conversation with Bhaskarananda? some way. He himself had experienced that Manilal: Yes sir, we talked for a long time. saints, for instance Trailanga Swami, who Among other things, we discussed vice and reside for many years in a holy place become virtue. He said: ‘Don’t tread the path of sin. living manifestations of its local deity. Don’t even think of evil. This is what the Lord Sri Ramakrishna’s teachings on the post- requires of you. Perform only actions which pilgrimage mindset, i.e., what a spiritual bring you merit.’ aspirant should do after completing the

The Vedanta Kesari The Vedanta Sri Ramakrishna: Yes. That is true as far as pilgrimage, will be discussed in the next worldly people are concerned. But it is different issue. References

The Eternal Companion. A Guide to Spiritual Life. Letters of Sister Nivedita. Swami Brahmananda as We Saw Him The Gospel of Sri Ramakrishna The Complete Works of 1) p. 118 2) p. 38 3) Vol.1, p. 359 Swami Vivekananda Srimad Bhagavata Kashi Khanda 4) , p. 39. 5) , p. 305. 6) Sri Ramakrishna and His Divine Play Ibid. Ibid. The Gospel of Sri . 3:309 7) 10:48:31, translated by Swami Tapasyananda 8) Ramakrishna Ibid. 30: 96-102 9) , p. 612. 10) 11) p. 612. 12) , p. 201. 13) pp. 201-202. Once I was meditating in the Panchavati at noon while the Master was talking about the manifestation of Brahman as sound [-Brahman]. Listening to that discussion, even the birds in the Panchavati began to sing the Vedic songs and I heard them. — Swami Brahmananda Article (Continued from the previous issue. . .)

Allama Prabhu SHIVANAND SHAHAPUR This article on is appearing in the series on the Veerashaiva devotional literature from Karnataka.

Allama’s teachings

begins as offering of the articles of worship, llama was not just a mystic, culminates in the offering of all thoughts, philosopher, and saint, he was also feelings, sense of the world and evenpranalinga. the very ‘I’ a poet and a social commentator. Pranalinga-sthalasense to Shiva. From ishtalinga on the palm, one The breadth and depth of his spiritual outlook moves deeper to the God within i.e., is clearly evident in his 1600 vachanas, all of deals with meditational them written in Kannanda language, which practices that involveSharana-sthala pranayama and also were discovered as late as the 20 CE. In his various practices of meditating on April 2020 vachanas, Allama has touched upon almost all successive . bhaava is an aspects of the Sanatana Dharma in a compre- advanced stage where one meditates on the 47 hensiveA manner. A good number of his sense of ‘I’ (the term used is ‘ ’) and gets vachanas are focussed wholly on Conscious- merged into Shiva or the Absolute ness. He stresses upon the importance of Consciousness.aikya-sthala In this stage, there is the Karma, Bhakti, Dhyana and Jnana. Along with experience of divine bliss. The ultimate and the these we find in his literature, thematic final stage is where there is no perspectives like egalitarianism, non-violence, trace of the jivatman anymore as he has PAGE SPONSOR : SRI DHARAM VIR SETH, DEHRADUN SETH, VIR DHARAM SRI : SPONSOR PAGE and an ever-changing moral landscape. As he completely become one with the Supreme Kesari The Vedanta travelled widely, he was fully aware of the Reality. It is a state without thought and feeling, Shat-sthala workings of the world. The subtle interplay just objectless consciousness. between the physical and spiritual worlds can can be understood in two be understood very well through his works. ways. The first is as a step-by-step progressive For a sadhak Shat-sthala belonging to the tradition of path which starts from the worship of and Lingayata/Veerashaiva,, bhakta, his vachanas maheshwara, are meditation on the globular ishtalinga, and ends prasada,classified pranalinga,into sharana or the six-planesaikya of in the devotee merging with Absolute Shiva-consciousness viz. Consciousness, Shiva. The secondbhakta bhakta-sthala and . One understandingaikya is that these are planes of begins to worship and meditate onmaheshwara- the globular consciousness which are given names bhaktaas sthalaishtalinga in prasadi-sthala and then becomes or aikya according to what predominates that steadfast in his bhakti in the particular plane at the time. Thus, is . The Progressing author, a young to engineer, is now involved, what in translatingalso an into English i.e., ‘Vachana he has Nirvachana’, fleeting experience an analytical of study of Allama Prabhu’s vachanas in Kannada language by Sri Siddeshwara Swamiji of Jnana Yogashrama, Bijapur. [email protected] aikya onenessbhakta, with Shiva, though what is You are moved by intense devotion. predominant is devotion. Similarly, an is You are where there’s this virtue of also a for as abhakti jivanmukta he continues bhakti. to participate in society,aikya seeing Shiva in one and If it is not there, you are also not there, all and this is how radiates from him, Guheshwara.” Pranalingi sthala with the state of behind it. One must also be steadfast and one- Also, while vachanas of pointed in one’s devotion to the ideal. Allama Allama are of great interest to students of Yoga conveys it through this vachana: and Tantra as they deal with Chakras and “Not able to ride the horse given to them regulation of breath, it must be remembered They look for another horse. that underlying allpavana these yogipractices is bhakti and They are neither heroes nor braves. pranayamagiving up of ego; otherwise, as Allama says one People of the three worlds get wearied Shivayogiremains a mere (a trapped in carrying the saddle. ) and will not rise to become a What do they know about Linga called who experiences Shiva- Guheshwara?” consciousness. On Bhakti There are many who only find faults and often retreat from their chosen path of sadhana.

April 2020 Allama warns that by doing so they cannot Disillusion with worldly life leads to experience the Absolute. In sadhana, the prime 48 search for meaning in life. place goes to steadfast faith. If one is truly able “For happiness as little as a mustard to spend his whole life in bhakti, he can then seed, earn liberation. On the rightful way of offering The suffering is as large as the ocean. See, the plight of those who crave for momentary pleasures. Feeling of offering is more important than If one goes after treasure at the cost of the act itself. The mere act in itself cannot be The Vedanta Kesari The Vedanta oneself, equated to offering. It is bereft of any meaning. One loses wisdom, Guheshwara.” Same is true if there is only feeling and no A compassionate guru shows the path of action. The act of offering and the feeling, both bhakti. But can bhakti be imported from go hand in hand. But, even before the actual outside? Nothing short of genuine, selfless and action, offering mustAnubhava be made Mantapa in feeling. Only heartfelt bhakti was agreeable to Allama. He is often seen lambasting those who worship mechanically performing many rituals. Worship for selfish reasons or simply out of fear – this, Allama says is no bhakti. Here is one of his vachanas on the subject of bhakti. “One can draw the picture of a paragon of beauty But can one breathe life into it, Sir? Initiation in accordance with the great Agamas can be given. But can Bhakti be instilled, Sir? prasada

then does it become . This is beautifully totally silent. The state of absolute peace and expressed in this vachana: tranquillity is then experienced. Self-Realization and absolute bliss “Offering must be made Before it touches the body, before it touches the mind, “If I say I truly know You in my heart Even before the food is formally offered. Do You agree? Offering must be made before it is Forgetting myself if I come to know you handled by guru. That I say is your True Being. Fire in the left hand, hay in the right If I forget myself in You hand — I exist not different from You The fire of your prasadi is ignited, Like the reflection in a mirror, Guheshwara!” Guheshwara.” Fire here stands for the feeling and the This vachana talks about the stateTriputi of the hay for the act of offering during worship. sharana who has transcended the process of On Pranalinga knowing that takes place through , the three-fold distinction i.e., the knower, the known and the act of knowing. In the matter of Being adept in Hatha Yoga and Raja Yoga,

Paramatman, Allama says it is absurd to say ‘I April 2020 Allama knew the subtlest intricacies of Yoga- will know ’ because in that sadhana. The relationship of prana and mind statement there appears the feeling that I am 49 are known to the Yoga-sadhaks. There are over different from Paramatman. When even that hundred vachanas where Allama has most subtle ‘I’ feeling in the, ‘I will know’, demonstrated the sadhana through prana and subsides in the Supreme Reality, the sharana the importance of breath-control. Here is an will not remain different from Paramatman. In example of one such vachana: realization, the ‘I’ is subsided. Since in the “To the horse called sound, reins called sharana, the ‘I’ is not there, he attains the PAGE SPONSOR : SRI SATYANARAYANA MURTHY MADDALI, BENGALURU MADDALI, MURTHY SATYANARAYANA SRI : SPONSOR PAGE

Vishnu. realization of Paramatman. ‘I exist not different Kesari The Vedanta Stirrups called moon and sun and saddle from You’ — the knower is the known. called Brahma. Allama uses the most colourful Where form was, there the tranquillity of metaphors, imageries, riddles and even cryptic Anubhava Mantapa no form language to push people towards the Absolute To the rider called Guheshwara.” pranayama Reality. In thisAnirvachaniya, process, he comes out with the Here, Allama explains the importance of most sublime poetry. While it is admitted that in stilling the mind (horse) which the Reality is or inexpressible in then leads toIda fruitful meditation.Pingala The sadhaka words, Allama however very nearly succeeds at controls and regulates his breath through the it. The language he uses is twisted and turned channels of and (stirrups called in every possible way and the logical flow of thinking is completely dismantled in order to Sushumnamoon and sun). The controlled breath then give a taste of the transcendental Reality. Sahasraraflows upwards through the middle channel of Usage of metaphor and reaches the highest of (saddle called Brahma). Here the breath becomes motionless and the sound of “The wearer of trunks, his head coming Omkara is heard. Eventually the mind becomes forward — I saw. The wearer of matted hair, his head Here, jivatman is the man of noble births; walking — I saw. colony of outcastes is the cluster of elements. In Holder of Brahma’s skull, his part being the midst of elements, jivatman remains cut off — I saw. unsullied. Membersprakriti of his clan i.e., elements The gate of the young celibate being which include mind and intellect as they are lifted — I saw products of , do not wish to and cannot All the devotees falling dead on the floor see his face; He is beyond them. ‘Those of high — I saw. lineage’ are the realized souls, the sharanas Guheshwara, I saw ‘You’ dying and who hold his hand to guide him. When the becoming Linga.” jivatman realizes he has nothing to do with ‘Trunk’ symbolizes death and the ‘matted lineage — the prakriti, the dirt of prakriti is hair’ is the symbol of eternity. Holding washed out and he becomes free! Besides ‘Brahma’s skull’ is Shiva’s greatness while the conveying the philosophical concept of Self term ‘young celibate’ indicates Shiva who is being free from prakriti, the vachana alsoThe drawsdirt is pure and immutable. Each of these symbols washedattention out to the prevailing social system and depict the differentiating knowledge of Shiva thereby rejects inequality in society. ‘ ‘– the enlightened Self no longer and the respectiveThe devotees stage offalling sadhana. dead on The the sadhaka passes successively through all these clings to the dirt of discrimination. April 2020 floor stages. The line ‘ Even though it has been more than 800 50 ’ indicates that the feeling of ‘I’ which was years since Allama left this world, his vachanas present in each of the stages of bhakti too has continue to spread light to this day. While disappeared. With the feeling of ‘I’ itself Allama and his works can definitely be given a disappearing, ‘you’ i.e., Guheshwara also date, his thoughts and teachings are truly disappearsI saw’ and what remains is only Linga, the timeless. Of late, with his works increasingly indivisible state of Absolute consciousness. And getting translated into English, it is heartening this ‘ – Allama experienced it and wants to know that a wide section of people will be

every sadhaka too to experience. able to go through his literature which till today CHENNAI CLRI, PAUL, K.R. ALOK DR. : SPONSOR PAGE The Vedanta Kesari The Vedanta Allama makes use of social factors in was available only in the Kannada language. putting across philosophical principles and at Finally, if both his life and teachings were the same time effectively rejects the inequality to be summed up in one vachana, it would be prevailing in the society. this! “A man of noble birth goes to a colony of “Void was planted in void; void grew in void, outcastes and builds a house. The void being void became sheer void. See how his nobility remains unsullied! Void filled life, void filled feeling; Members of his clan do not wish to see The void being void became sheer void. his face. Those who worshipped you became void, All those of high lineage hold his hand. Even before they could worship. On reflection, he realizes that he has Putting my trust in you, I became void, O’ nothing to do with lineage. Guheshwara.”(Concluded.) And theThe dirt author is washed is indebted out, to SriGuheshwara.” Subba Rao of Mumbai for his inputs in preparing this article. Pariprasna Srimat Swami Tapasyananda Ji (1904 – 1991) was one of the Vice-Presidents of the Ramakrishna Order. His deeply convincing answers to devotees’ questions raised in spiritual retreats and in personal letters have been published in book form as Spiritual Quest: Questions & Answers. is a selection from this book.

QUESTION:Pariprasna Bhagavad Gita What is the meaning of the description of the wise man in the as one who sees ‘action in inaction’ and ‘inaction in MAHARAJ: action’? To understand this we have first of all to grasp the idea that action means an assertion of an individual’s will. It does not April 2020 necessarily mean external action. From this point of view, a man who asserts with his ego-centric will 51 ‘I will not do anything, I will remain quiet’, is really acting, though externally he is inactive. A wise man understands this and never remains in this kind of self-imposed and self-willed inactivity, which is only another name for idleness. He is not under the illusion that idleness is spirituality. In the opposite condition of physical and mental activity, a wise man can remain a witness, without any identification with the activity. All the activities of the universe are the expression of the Sakti or

PAGE SPONSOR : DR. ALOK K.R. PAUL, CLRI, CHENNAI CLRI, PAUL, K.R. ALOK DR. : SPONSOR PAGE MEDINIPUR PURBA ASHADTALA, DEY, KUMAR SRI OF MEMORY IN : SPONSOR PAGE Power of the Supreme who remains a witness unidentified with all the manifestations of Sakti. The The Vedanta Kesari The Vedanta wise man is one whose spirit has attained communion with the Lord and participates in His spiritual consciousness. As such, he feels no stirrings of an individual egotistic will in all the actions that flow through his body-mind, which forms part of the Universal Nature, the Sakti of the Lord. He remains the unaffected witness in the midst of activities of the body and mind. This sense of v v v witnesshood is the inactivity of the wise man; it is not enforced inactivity induced by idleness. Japa QUESTION:

Is there a place for Japa in yogic discipline for spiritual realization? And, there MAHARAJ: seems to be no mention of Japa in the path of devotion as discussed in Kapilopadesa. Japa is accepted in all forms of spiritual discipline, including the Yoga school of Patanjali. In Sutras 27 and 28 of chapter 1, he says that Omkara is the manifesting word of Brahman Bhagavata and recommends its repetition as one of the ways of steadying the mind. Kapilopadesa in the is a section where all the are synthesized with a special stress on Bhakti. In dealing with Bhakti, speaks of Saguna-bhakti and Nirguna-bhakti. Saguna-bhakti includes all aspects of Vaidhi-bhakti or disciplinary devotion. Performance of Japa or silent repetition of the divine name is an important part of this discipline. It comes under Smarana or remembrance in the list of the nine aspects of devotional practices. Continuous v v v repetition of the Divine name helps remembrance of Him and the promotion of love for Him. QUESTION:

What is the ultimate end and result of the repetition of a holy Mantra constantly MAHARAJ: as devotees generally practise? The word Mantra literally means ‘an instrument of deep thought, prayer, meditation, etc.’ Derived from the roots ‘Man’ and ‘Tra’ meaning ‘to think’ and ‘to save’ respectively, it is interpreted to mean also ‘that which saves one from Samsara.’ In a general way all Vedic passages are called Mantras but the Mantras usually so-called in different spiritual traditions are somewhat different. A spell or incantation used by a magician (Mantravadin) is also called a Mantra. In devotional language the word ‘Mantra’ is used for names or invocations of an aspect of the deity with some Bijakshara (seed letters) attached to them and transmitted from Guru to disciple for generations for devoted and concentrated repetition. It is something more than a prayer. It is in itself a word of power. It is thought-movement vehicled in sound and possessing saving power. It is a sound-manifestation of the deity, whose reality the Sadhaka is enabled to grasp through its April 2020 repetition. By repetition and the consequent rhythmical vibrations of the subtle sound, the 52 unsteady vibrations in the gross and subtle bodies of the Sadhaka are regulated and brought into harmony and enabled to grasp the reality of the deity. But mere repetition, though not absolutely useless, is not enough. If the Mantra has power, it can be evoked only with the aid of the power in the Sadhaka. It is like an axe and the proper use of it, both combining for felling a tree. The axe may be sharp, but it is of no use in felling the tree unless the man using it cuts with force. The proper use of a Mantra by a Sadhaka consists in having an understanding of its significance and in himself being motivated by tremendous faith and PAGE SPONSOR : A DEVOTEE, VERSOVA, MUMBAI VERSOVA, DEVOTEE, A : SPONSOR PAGE

The Vedanta Kesari The Vedanta aspiration. The essential point to understand about the significance of a Mantra is that it is the deity Himself in sound form and that, in repeating it, we are actually communing with the deity. Much can be said about the meaning of the Bijakshara and other parts of a Mantra. While this is largely a matter of esoteric scholarship and there is nothing objectionable in trying to gather all such information about word meanings, etc., we shall be missing the real spiritual significance of the Mantra if, in the midst of all these details, we forget that it consists in the understanding that it is the deity Himself in sound form. So much about the power in the Mantra. Next, regarding the power in the Sadhaka: it is roused through faith and aspiration. Faith consists in the uninhibited acceptance by the mind of the spiritual tradition, the teacher and efficacy of the Sadhana one is undertaking. Without that, the mind cannot wield the Mantra with Sri Ramakrishna Tithi Puja Belur Math force. Equally important is the strength and steadiness of the Sadhaka’s spiritual aspiration if he is an aspirant for Bhakti and Mukti. Just as there is the hunger of the stomach, there is the hunger of the heart—the longing, the reaching out of the soul, for the Supreme Spirit. This is the most essential requirement in spiritual practice. It is the fertilizer without which the spiritual plant will not fructify. When the power of the Sadhaka is roused through understanding, faith and aspiration and unites with the power in the Mantra through devoted and concentrated repetition accompanied with contemplation, then enlightenment comes to him, and he becomes established v v v in harmony and unison with the whole and is a sharer of the bliss that the Supreme Being is. The Order on the March News & Notes from Ramakrishna Math and Ramakrishna Mission Headquarters the camp, discourses, devotional singing The birthday (janma-tithi) of Sri Ramakrishna Dev was and an exhibition on the Holy Trio were April 2020 celebrated at Belur Math on Tuesday, 25 February, with spiritual also held and medical help was given to fervour and delight. Khichri prasad was served to 25,000 14,285 patients. 53 devotees. The Srimat Swami Suvirananda, General Secretary of Two girls’ hostel buildings, one the Order, presided over the public meeting held in the afternoon. each at the Akabeda and Kundla tribal As part of the celebration, a Devotees’ Convention was held on development centres of Narainpur 28 February in which 2300 devotees participated. Ashrama were inaugurated. GCS International, Seoul, South Korea, presented a plaque Salem centre concluded its centenary of appreciation to the Ramakrishna Mission in recognition celebrations with a day-long programme. of its efforts for the promotion of world peace. The General In the public meeting held on this PAGE SPONSOR : A DEVOTEE, VERSOVA, MUMBAI VERSOVA, DEVOTEE, A : SPONSOR PAGE CHENNAI MATH, RAMAKRISHNA SRI SANNYASI, A : SPONSOR PAGE Secretary received the plaque in a programme held at occasion, Srimat Swami Gautamananda Kesari The Vedanta Ramakrishna Mission Saradapitha, Belur, on 4 February by Ji, one of the vice-presidents of the Order the GCS International to mark the Indo Korean Taekwondo released a commemorative volume and a Cultural Festival. book on the history of the centre. About News of Branch Centres 2300 devotees attended the programme. On the occasion of Magh Mela, Prayagraj centre conducted At the Visakhapatnam centre, Srimat a camp at Triveni Sangam from 8 January to 11 February. Swami Gautamananda Ji inaugurated ICT Besides providing board and lodging facilities to devotees in Based Virtual Class Room project called Sri Ramakrishna Tithi Puja Belur Math Narendrapur Doora Shikshanam,through which students in distant rural/ from 986 schools), 2 residential Camps semi urban places receive online classes in values and regular (114 students), 14 programmes in the school subjects. Presently three places are digitally connected centre and 21 in 5 districts of Gujarat with the centre: Bhavanapadu in Srikakulam dt., Vetlapalem (7919 students), 2 Workshops in Kutch in East Godavari dt., and Bapatla in Guntur dt. (63 teachers); Shyampukur Bati centre: The General Secretary inaugurated the newly built school Convention (200 youth); Vadodara building at Aalo Centre on 9th February, the sacred birthday centre: Lecture (27 students) of Swami Adbhutanandaji Maharaj. Medical Aid The new dispensary building and the second floor of the Hatamuniguda centre held an anaemia school building at Manasadwip Centre were inaugurated. treatment camp in which 983 patients Srimat Swami Smaranananda Ji Maharaj, President of benefitted. Vadodara Ashrama held an the Ramakrishna Order, inaugurated the laboratory building Ayurvedic medical camp in which 35 of Narendrapur Vidyalaya on 12th February. Dr. Partha patients were treated. Chatterjee, Minister of Education, Government of West 12 centres conducted eye camps in Bengal, Dr Mahua Das, President, West Bengal Council of which 14,154 were examined, 1,614 Higher Secondary Education, about 200 sannyasis, and a operated, and 579 given spectacles. number of students and staff attended the programme. Narainpur Ashrama held a Kisan Mela (farmers’ fair) on Relief Work 15th February which was visited by 4500 farmers. Fire Relief Divyayan Krishi Vigyan Kendra (KVK) of Ranchi Aalo centre in Arunachal Pradesh

April 2020 Morabadi Ashrama was adjudged the best KVK at the national distributed clothes and school stationary level by Outlook Hindi, a fortnightly magazine. Sri Narendra to 5 families whose huts were completely 54 Singh Tomar, Union Minister of Agriculture and Farmers’ burnt in a fire accident. Welfare presented a memento to the Ashrama at a programme Winter Relief held in Delhi. 30 centres in India and 3 centres in On the occasion of Kumbhabhishekham of Brihadeeswarar Bangladesh provided winter relief:15,593 temple at Thanjavur, Chennai Math held a medical camp and blankets; 21,216 jackets/sweaters; also served porridge to about 2000 pilgrims. Distress Relief Values Education and Youth Programmes 28 centres in India and one centre in PAGE SPONSOR : DR. SUBRAMANIYABHARATHIYAR R., KANCHEEPURAM R., SUBRAMANIYABHARATHIYAR DR. : SPONSOR PAGE The Vedanta Kesari The Vedanta The following centres conducted workshops/ seminars/ Zambia provided distress relief: 35,547 lectures Davanagere centre: Workshop for teachers (78 shirts; 26,470 trousers; 1680 notebooks; participants); Haripad centre: Workshop (391 students); 40 geometry boxes, etc. Kanpur centre: Convention (220 youth); Medinipur centre: Economic Rehabilitation 9 Workshops in different schools and ashramas in Paschim Ramanathapuram centre distributed 16 Medinipur district (2845 students & teachers); Rajkot centre: sewing machines among the needy. Quiz competition on Swami Vivekananda (88,519 students

Bagda Shillong 55 PAGE SPONSOR : DR. SUBRAMANIYABHARATHIYAR R., KANCHEEPURAM R., SUBRAMANIYABHARATHIYAR DR. : SPONSOR PAGE

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The little fish wants to fly from its enemies in the water. How does it do so? By evolving wings and becoming a bird. The fish did not change the water or the air; the change was in itself. Change is always subjective. — Swami Vivekananda

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