1 TheVedanta Kesari May 2019

1 The Kesari The Vedanta

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Golden Jubilee Celebrations: Ramakrishna Mission Vivekananda Mandir, Khetri

The Postal Department released a special cover to commemorate 85 years of Mahatma Gandhiji’s visit to Poonampet, Coorg District, Karnataka, and his stay for a night at Sri Ramakrishna Sharadashrama, Poonampet. The cover carries a photograph of the ashrama and Gandhiji’s message in the ashrama’s Visitor’s Diary

COVER STORY ‘Would to God that all men were so constituted that in their minds all [the] elements of philosophy, mysticism, emotion, and of work were equally present in full! That is the ideal, my ideal of a perfect man’ declared . May Bhagavan Buddha, Sri Shankaracharya, and Sri Ramanujacharya whose birthdays we celebrate this month bless us that rooted in , we surrender at the Lord’s feet and discharge our duties with an awakened mind Editor: Swami Mahamedhananda and heart. The Cover Page is an attempt to present this idea. 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] 3 106th The Vedanta Kesari Year of Publication

A Cultural and Spiritual Monthly of The Ramakrishna Order

MAY Vol. 106, No. 5 2019 CONTENTS ISSN 0042-2983

11 13

Reminiscences of Sargachhi Sukesaa: A Less Known Seeker of Swami Suhitananda Truth from a Popular Upanishad Jayaraman M 52 FEATURES 16 7 Dakäiëàmùrti Stotra Golden Jubilee Celebrations: 8 Yugavani Life in the Kingdom of Heaven Ramakrishna Mission 9 Editorial in Indian and Western Thought Vivekananda Smriti Mandir, Gopal Stavig Khetri 27 Vivekananda Way 34 Pariprasna Swami Vivekananda’s Visit to Gods of the 40 Book Reviews Shillong Lakshmi Devnath 46 The Vedas: An Exploration Asim Chaudhuri 48 Topical Musings as d e V 50 The Order on the March e h T 46 21 Mapping Actions The Thirst for to Fire Sacrifice God is Religion Swami Satyapriyananda

? on gi li e R s i t a 32 38 h 43

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Editor: Swami Mahamedhananda 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] TheVedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h(044) 2462 1110 e-mail: [email protected] Website : www.chennaimath.org Dear Readers, The Vedanta Kesari is one of the oldest cultural and spiritual magazines in the country. Started under the guidance and support of Swami Vivekananda, the first issue of the magazine, then called Brahmavadin, came out on 14 Sept 1895. Brahmavadin was run by one of Swamiji’s ardent followers Sri Alasinga Perumal. After his death in 1909 the magazine publication became irregular, and stopped in 1914 whereupon the Ramakrishna Order revived it as The Vedanta Kesari. Swami Vivekananda’s concern for the magazine is seen in his letters to Alasinga Perumal where he writes: May 2019 ‘Now I am bent upon starting the journal.’ ‘Herewith I 4 send a hundred dollars…. Hope this will go just a little in starting your paper.’ ‘I am determined to see the paper succeed.’ ‘The Song of the Sannyasin is my first contribution for your journal.’ ‘I learnt from your letter the bad financial state that Brahmavadin is in.’ ‘It must be supported by the Hindus if they have any sense of virtue or gratitude left in them.’ ‘I pledge myself to maintain the paper anyhow.’ ‘The Brahmavadin is a jewel—it must The Vedanta Kesari The Vedanta not perish. Of course, such a paper has to be kept up by private help always, and we will do it.’ For the last 105 years, without missing a single issue, the magazine has been carrying the invigorating message of Vedanta with articles on spirituality, culture, philosophy, youth, personality development, science, holistic living, family and corporate values. Over the years, production and PERMANENT FUND publication costs have gone up manifold. A non-commercial magazine like this can To become self-supporting continue its good work only with the To establish the magazine on firm financial generous financial support and active footing please contribute to the Permanent assistance of well-wishers. Hence, we appeal to our readers and Fund. admirers of Swamiji to support us by donating Names of the donors will appear in the to the following schemes: magazine. SPONSOR A PAGE GIFT TO LIBRARIES To enhance production quality To reach wider readership

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SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS reaching 1972 libraries.... 1. Dr. R. Subramaniya Bharathiyar, Sri Ramakrishna Ashram, Nasigram, Pubra Bardhaman 2. -do- Srikhanda Ramkrishna Srisriksha Samity, Purba Bardhaman 3. -do- Sri Ramakrishna Ashram, Kurmun, Pubra Bardhaman 4. -do- Sri Ramakrishna Sarada Seva Sangha, Dainhat, Purba Bardhaman 5. -do- Sri Ramakrishna Vivekananda Seva Sangha, Purba Bardhaman 6. -do- Sri Ramakrishna Ashram, Balurghat, Pubra Bardhaman 7. -do- Sri Ramakrishna Ashram, Barobisha, Jalpaiguri 8. -do- Sri Ramakrishna Sangha, Dinhata, Cooch Behar 9. -do- Sri Ramakrishna Sevashram, Katwa, Purba Bardhaman 10. -do- Sri Ramakrishna Ashram, Alipurduar 11. -do- Sri Ramakrishna Seva Sangha, Buniadpur 12. -do- Sri Ramakrishna Ashram, Chowdhurihat, Coochbehar 13. -do- Sri Ramakrishna Sarada Sangha, Dhupguri, Jalpaiguri To be continued . . . Dakäiëàmùrti Stotra Sri Shankaracharya

Verse 5 देहं ꥍ섾णमपीꅍ饍섿याण्यप चलां बुद㔧ि च शून्य विदुः स्त्बालान㔧जडोपमास㔤्हमिति 땍섾न्त भृशं वादिनः । मायाशक鄿विलासकल्पिमहाव्यमोहसंहारिणे तस्륈 �रगु셁मूर㔤ये नम इदं �रदक�णामूर㔤ये ॥ ५ ॥

1 5. (Some) disputants who2 can be compared to women, children, the blind, the dull-witted (and so voidon), 3being extremely deluded, think that the body,Ś ī May 2019 Dakthe vitalṣiṇā airs,ū the senses, the fickle intellect and the are4 the Ātman. Obeisance to him, r 7 m rti, who is the Guru,ā ā who dispels the great delusion (of such people), that has been created by the play of the power of m y . 1) People who are incapable of deep or independent G thinking.ītā The inclusion of women in this list is a reflection of their condition in the contemporary society of the author. 2)मम The माया दुरत् (7.14)या । says:

PAGE SPONSOR : SRI RAJU Z. MORAY, MUMBAI MORAY, RAJU SRI Z. : SPONSOR PAGE ā ā The Vedanta Kesari The Vedanta ā ā ‘My m y -power is difficult to overcome!’ṇ ā ā 3) Apart from the C rv kas ofśū variousā hues, there is a reference here to the two well-known Buddhist schools Gītā of philosophy—the kṣa ika-vijñ na-v dins or those who advocate momentary consciousness as the self and the nya-v dins or nihilists. 4)मामे Theव ये पपद्य (7.14)न्त माय says:ामेतां तरन्त ते ॥ ā ā The Bhāgavatam ‘Those who take refuge in Me alone, will cross this m y .’ येषां स एव भगवान् (2.7.42)दययेदनन्त also सर्वात says:नाऽऽश्रपदो यदि निर्वलीकम् । ते दुस्तरमतितरन्त च देवमायां नैषां ममाहमिति धीः श्र्व�रगालभ啍ष् ॥

ā ā ‘If people truly and wholeheartedly take refuge at the feet of the Lord, they in whom the infinite Lord is so merciful, will cross the divine m y which is very difficult to cross. For them, the sense of “mine” and Dakṣiṇāmūrti “I” will not Stotra arise with in Mānasollāsa. this body, fit to be eaten by dogs and jackals.’

Translated and Annotated by Swami Harshananda Yugavani Self-surrender

Two things are necessary for the realization of God; faith and self-surrender. God certainly provides everything for the man who totally surrenders himself to Him. Surrender yourself completely to God, and set aside all such things as fear and shame. He who has surrendered his body, mind, and innermost self to God is surely a holy man. God incarnates Himself as man and teaches people the path of devotion. He exhorts people to cultivate self-surrender to God. Following the path of devotion, one realizes

May 2019 everything through His grace. Who can ever know God? I don’t even try. I only call on Him as Mother. Let Mother do 8 whatever She likes. I shall know Her if it is Her will; but I shall be happy to remain ignorant if She wills otherwise. My nature is that of a kitten. It only cries, ‘Mew, mew!’ The rest it leaves to its mother. The mother cat puts the kitten sometimes in the kitchen and sometimes on the master’s bed. The young child wants only his mother. He doesn’t know how wealthy his mother is, and he doesn’t even want to know. He knows only, ‘I have a mother; why should I worry?’ Even the child of the maidservant knows that he has a mother. If he quarrels with the son of the master, he says: ‘I shall tell my mother. I have a mother.’ My attitude, too, is that

The Vedanta Kesari The Vedanta of a child. ‘O Mother! O Embodiment of Om! Mother, how many things people say about Thee! But I don’t understand any of them. I don’t know anything, Mother. I have taken refuge at Thy feet. I have sought protection in Thee. O Mother, I pray only that I may have pure love for Thy Lotus Feet, love that seeks no return. And Mother, do not delude me with Thy world- bewitching maya. I seek Thy protection. I have taken refuge in Thee.’ You no doubt need money for your worldly life; but don’t worry too much about it. The wise course is to accept what comes of its own accord. Don’t take too much trouble to save money. Those who surrender their hearts and souls to God, those who are devoted to Him and have taken refuge in Him, do not worry much about money. As they earn, so they spend. The money comes in one way and goes out the other. This is what the Gita describes as ‘accepting what comes of its own accord’. Whether a man should be a householder or a monk depends on Sri the Ramakrishna will of Rama. Surrender everything to God and do your duties in the world. What else can you do? — Editorial

Enlightened Electorate

On 1 May 1897, the foundation day of the million voters are exercising their right to vote, Ramakrishna Mission, Swami Vivekananda God knows how many understand democracy made an interesting observation on democracy. and are prepared to fulfil their democratic A number of devotees, and sannyasi brother- Unchangingduties. Politicians disciples of Swamiji had gathered at the house of Balaram Basu, one of the close house-holder devotees of Sri Ramakrishna. They had Referring to his experience of elections in assembled at the invitation of Swamiji to Europe, Swami Vivekananda writes in ‘The East initiate the formation of an association that and the West’ of the ‘class of people who, in the Democracywould spread through the message a Dictator of Sri Ramakrishna. name of politics, rob others and fatten themselves by sucking the very life-blood of the masses…’ He warns, ‘If you ever saw, my friend May 2019 Swamiji opened the meeting with these that shocking sight behind the scene of acting words: ‘The conviction has grown in my mind of these politicians — that revelry of bribery, 9 after all my travels in various lands that no that robbery in broad daylight, that dance of great cause can succeed without an the Devil in man, which are practiced on such organisation. In a country like ours, however, it occasions — you would be hopeless about man! does not seem quite practicable to me to start … They that have money have kept the an organisation at once with a democratic basis government of the land under their thumb,…’ or work by general voting. People in the West Does it appear like he is writing about the

PAGE SPONSOR : SASTRY FAMILY, PUNE FAMILY, SASTRY : SPONSOR PAGE The Vedanta Kesari The Vedanta are more educated in this respect,When andwith lessthe politicians of our day? As on 16 April 2019 spreadjealous of of education one another the masses than ourselves. in our country They (when this issue goes to the Printer), the growhave learntmore sympatheticto respect merit. and liberal,…. when they Election Commission of India has seized cash, learn to have their thoughts expanded beyond liquor, drugs, gold, and other freebies worth the limits of sect or party, then it will be possible 2,550.75 crores! And we have another month to to work on the democratic basis of organization. go before the show ends! How shall we keep alive our hopes about man, about our Whomdemocracy? to Elect? For this reason it is necessary to have a dictator for this Society. Everybody should obey him, and then in time we may work on the principle Whom should we elect as our of general voting.’ representatives or our ministers? In the A society of sannyasis and devotees, who Mahabharata when Yudhishthira wants to were recipients of Sri Ramakrishna’s personal know what qualifications his legislators should counsel and blessings, were deemed have, Bhisma replies: ‘Those who have modesty, unprepared for democracy! And in our ongoing self-restraint, truth, sincerity and the courage 2019 Indian general elections where 900 to say what is right should be your legislators.’ And regarding the head of such ministers –the elected representatives chose in the name of Prime Minister – his advice is: ‘That man who ‘secularism’ to neglect and even actively erase has made a name, who is self-controlled, never our ancient spiritual resources, and thus jealous of others, who is able, never does Thecreated Rajarishi the mess Ideal we see around us today. anything wicked nor strays away from the path Rajarishi of righteousness, free from lust, fear, greed or wrath, who is clever in transacting business, Our scriptures speak about the and whose speech is wise and weighty should ideal. The term signifies a person who is at once Educatingbe the foremost the Electorate of your ministers.’ both a raja or king, and a rishi or sage. In a democracy all the citizens are in a sense kings; and administrators, executives, and political The Election Commission, carrying the leaders who influence the welfare of millions of onerous responsibility of conducting fair people, are kings with more power. What we elections in the largest democracy in the world, need today is for more and more people in our now has a flagship programme called society, the electorate, to accept this ideal of Systematic Voters’ Education and Electoral rajarishi. We have to first cultivate the heroic Participation (SVEEP) to educate the voters. A manliness of a king and then grow into heroic new aspect of this endeavour is that over 120 saintliness of a sage.

May 2019 Self-restraint Community Radios stations are engaged in 10 educating the voters. Swami Vivekananda’s idea of educating Such a combination requires the balanced and awakening the masses was more down to development of the three Hs –head, heart, and earth, and it combined secular and spiritual hand. And one quality fundamental for such training. He wanted a band of perfectly selfless development is self-restraint. As Bhisma points sannyasis to ‘go from door to door’ and ‘by out to Yudhishtira, self-restraint is also the means of facts and reasoning’ first awaken most important among all the duties laid down people to their ‘pitiable condition’, and then by the rishis. The Vedanta Kesari The Vedanta ‘instruct them in the ways and means for their Self-restraint will strengthen our brain, welfare.’ They were at the same time to be clear the cobwebs in our mind, and empower given, in a very simple language, spirituality or us to seek our inner perfection and latent ‘the higher truths of religion’ because without powers. The more we move towards this a spiritual foundation, all other accomplish- discovery of inner freedom, the more truthful ments sooner or later degrade into self-centred and unselfish will be our actions in the world actions. outside. Only when our electorate are educated Mahatma Gandhi spiritual too saw resources democracy as in this line, will they be able to think ‘beyond ‘the art and science of mobilising the entire the limits of sect or party’ and help establish an physical, economic, and of all ideal democracy. May Bhagavan Buddha, Sri the various sections of the people in the Shankaracharya, and Sri Ramanujacharya service of the common good of all.’ But whose birthdays we celebrate this month, bless unfortunately, soon after independence our all our democratic endeavours. Reminiscences

Reminiscences of Sargachhi SWAMI SUHITANANDA

Conversations with Swami Premeshananda (1884-1967) a disciple of Holy Mother Sri Sarada Devi. (Continued from previous issue. . .) 38 19.9.60

pratyahara Question: After Sri Ramakrishna left his Maharaj: A sannyasi’s life becomes mortal body, Mother too strongly desired to wretched without (restraining leave her body. But she did not feel that way senses from their objects). How to practise this when Sri Ramakrishna was still alive! withdrawal? Try to remain immersed in your Para-BrahmaMaharaj: Where could she have gone then? Chosen Deity’s divine form, life, and spiritual Sri Ramakrishna, verily the personification of teachings. If you do not do this now, you will , was present before her! the nirguna saguna May 2019 face serious problems in old age. You will then Question: Due to maya’s influence we see have to spend your time either reading (the attributeless) as (one 11 newspapers or indulging in ashrama politics. with attributes). Is this maya subject to our There are some who labour like coolies in mental state? the daytime and lie inert like a dead body at Maharaj: The One who is without night. These will live in great misery in old age attributes, is with attributes too. He is both when they lose theirkalpa capacity to work. with form and without form. He is everything. Question: This creation becomes lifeless Swamiji preached the Advaita philosophy in

PAGE SPONSOR : GREENMESG.ORG, CHENNAI GREENMESG.ORG, : SPONSOR PAGE at the end of a (cosmic cycle). It again foreign lands; but on his return to India, before The Vedanta Kesari The Vedanta comes into being at the beginning of the next going to offer his respects to Holy Mother, he cosmic cycle. Does this cycle have no pre- bathed in the Ganga and repeatedly sipped its ordained time frame? Is there no fixed timing water in fear that he might not be pure enough or definite rule as to how long it will remain to visit her. And Swami Brahmananda couldn’t active and how long it will sleep? go near her; he would shiver in awe! Maharaj: We fall asleep when our vital When Sri Ramakrishna (finding it difficult energy for the day is exhausted. Again, we wake to swallow food because of throat cancer) said, up after sleeping for some time. This creation too ‘I shall eat later on in my subtle body through a functions in a similar manner. The momentum of million mouths,’ Baburam Maharaj (Swami life energy I gave this body while assuming it, has Premananda) responded, ‘I do not care for your sustained the body for eighty-two years; after this million mouths or your subtle body. What I it will peter out by itself. Why this happens so want is that you should eat through this mouth cannot be explained. All this is maya. and that I should see this gross body.’ All this Question: We should have more regard for Advaita vanishes in the face of such love. In the the mad aunt than for Holy Mother. If not for Vaishnava literature it is mentioned that the her, could we have understood Mother? attributeless is the splendour of Sri Maharaj: Were they ordinary mortals? Krishna’s body. In one of my songs I expressed tava hasi-rashi...

a similar idea – (‘Thine infinite have a perfect understanding of the Truth. We smile sheds its rays and illumines the heart lead our lives entirely depending on Sri with charming light’ – a verse from the famous Ramakrishna. song ‘Arupa sayare’). Hold on to Sri Ramakrishna with both Only twelve rishis, including Bharadwaja, hands. You will be free only if you shun all activity, could recognise Sri Ramachandra as an avatara; completely restrain your sense organs, and the rest sat contemplating the attributeless establish your mind in the Atman. Only those who Brahman. We are in an advantageous position, have been practising austerity through many for we know everything. If somebody says only lives, can enjoy bliss right in this world, as Advaita is correct, we immediately agree and Gopala’s Mother did (a devotee of Sri say that God with attributes is simply maya. Ramakrishna who had the constant vision of the Again, as soon as the topic of love is raised, the child Krishna). It’s true that this world is bad, but concept of Brahman is pushed far away and we there is another world – the world of say, ‘My Gadai.’ Look here, we do not perform Consciousness– the world of the blissful sheath spiritual practices, and therefore we argue and (corresponding to the five dimensions of human engage in polemics. If we really want to know personality described in the Taittiriya Upanishad). God, then we will just settle into a spiritual Satan23.9.60 cannot wield his power in that world. practice; then He Himself will tell us what He is. May 2019 parivrajaka If we really meditate, then we will know His Maharaj: The sadhu who came here the 12 true identity. It is for this reason that the other day, probably a , made a very Vaishnavas forbid argumentation. They say, ‘Sit interesting remark. When I asked, ‘How do you down and tell your beads; you will realise 20.9.60 manage to procure your food?’ he answered, everything on your own.’ ‘Some days I manage it; and some days, God manages it.’ That is to say, on those days when अMaharaj:न्त शैवः ब Listen.हिः शाक् Have सभा य youां वैष ्ण heardमतः। this food is available, it is God who manages it for verse?न ाItना 셂पfairlyधरा ःreflects कौलाः वourिच रन्तattitude: महीतले॥ – him; and on those days when nothing is

The Vedanta Kesari The Vedanta available, he manages it himself—by fasting! Once I went to a friend’s house in Sylhet. ‘Being a Shaivite inside, a Shakta outside, A handsome boy happened to come there. I and a Vaishnavite in public interaction – this is attended on him with utmost care. When he how noble people move in this world was leaving after lunch, he was given a betel- (harmoniously balancing different attitudes roll. I noticed that he ate half of it and kept the and faiths).’ Jnanamishrita rest in his pocket. When I asked about it, he We will have the knowledge of Advaita said, ‘I will eat it on the way.’ He received within, manifest bhakti or the initiation from Sharat Maharaj (Swami blend of devotion and knowledge without, and Saradananda). Later he wanted to become a in practice maintain the attitude of Dvaita—we sannyasi and stay at the Sylhet ashrama. But I will be very humble, modest, and of impeccable didn’t agree at all. How can such a calculating conduct. We have heard and assimilated person depend on God? Later on, he became a Advaita, but we don’t enter into polemics mahaprasada about doctor and married. Had it been in any other it. We keep with us the dust of – Sri place, he would have become a sannyasi and Ramakrishna’s room, and partake managed with expertise house-keepingTo be continued in the (the sanctified food of Lord Jagannath) we ashrama. But I wanted him to progress along come across as staunch devotees; but within we his natural path. ( . . .) Article Introduction Sukesaa: A Less Known Seeker Upanishads1 are unique texts. Swami of Truth from a Vivekananda calls them ‘great mine of strength.’ They are considered as the Popular Upanishad fountainhead of all systems of . Unlike some philosophical texts, the DR. M. JAYARAMAN are not dry. They are teeming with inspiring characters and pristine personalities. Naciketas, Yama, Bhrigu, Varuna, Aaruni, Svetaketu, Janaka, Gaargi and are some of the names that flash in our mind when we think of the Upanishads. Apart from these well-known characters, many other great souls appear in the Upanishads. Like fully ripe fruits hidden behind leaves, their greatness is hidden between the Vairagya, the mind sheds its restlessness and lines of the Upanishads. On a careful study of becomes steady.

the Upanishads they emerge in all their There are many characters called Sukesaa May 2019 splendour. This article attempts to draw who appear in the Ramayana (Uttara Kanda), in attention to one such seeker/seer, about whose like Skanda Purana, Vamana Purana, 13 outstanding personality we get an inkling from Brahmanda Purana, and even in a Jaina text like the Prasnopanishad. His name is Sukesaa. Trisasti-salaka-purusa-caritra. But the focus But why should we seek to know about here is on Sage Sukesaa of Prasnopanishad. Yogasutras Prasnopanishad belongs to . वsuchीतराग greatविषयं personalities?वा चित्तम् The answer is given by the (1.37) when it states Prasna means question. In this Upanishad six – when we think of great seekers pose questions about spirituality and PAGE SPONSOR : SMT. SHUBHALAXMI PITRE, MUMBAI PITRE, SHUBHALAXMI SMT. : SPONSOR PAGE personalities known for their Viveka and receive answers from Rishi ‘Pippalada.सुकेशा च भ Henceार饍वज it Kesari The Vedanta is called Prasnopanishad. The very first line of the Upanishad begins with …” (1.1), subtly indicating the prominence of Sukesaa. Why Sukesaa, the son of Bharadvaja, is accorded such a distinction becomes clear when weQualities study his ofpersonality. the six seekers

The six seekers were endowed तwithे हैते ब्रह्मप exemplaryरा ब्रह्मनि ष qualities.्ठ परं ब्रह्मान्व Describingषमाणाः them, the Upanishad says:

The(1.1) author is the Director, Research Department, Krishnamacharya Mandiram, Chennai. [email protected] ब्रह्मपरा states 煍ञने मौनम्, ब्रह्मनिष (Raghuvamsa 1.22) ‘He was ‘Theseब्र wereह्मान्वषम ( ाणा) ) devoted to Brahman, ( ) firmly rooted in their quest for silent even when possessing knowledge.’ This Brahman ( and were in search of perfectly suits Sukesaa too. Evidently, Sukesaa the supreme Brahman.’ is more knowledgeable than the others. But he In essence, they were seekers of the patiently waits till the end before posing his highest level, endowed with great devotion and question. When posing his question to Rishi determination. Another important quality of Pippalada,भगवन्हि ण Sukesaa्नाभः कौस givesल्य रा जपु配 a littleर मामुपे त्यै bitं of the six seekers comes out when they present backgroundपश्नमपृच्छ too: । षोडशकलं भार饍वज पु셁षं वेत् । themselvesतान् ह स before ऋषि셁 वा Sageच भूय Pippalada. एव तपसा ब्रह्मच On seeingर뵇ण तमहं कुमारमब्रुवं नाहमिमं वेद । यद्यहमिममवेदिषं the sixश् seekersया संवत्स theं सं sageवत्स tellsथ them: कथं ते नाव啍ष्यमि, समूलो वा एष परिशुष्यि योऽनृतमभिवदति तस्मꅍनार्म्नृतं वक्म् । स (1.2) तूष्Ă रथमा셁ह्य प्핍섾ज । (6.1) ‘...live (with me) for a year with great levels of austerity (tapas) celibacy (brahmacarya) and with deep faith (Shraddha).’ ‘Hiranyanabha, a prince from the Kosala When the teacher delays the answer by a kingdom, came to see me. He asked me whether year, demanding some necessary preparations, I knew about the Purusa with sixteen aspects. the six seekers accept it without a murmur and I said I did not know. He could not believe that May 2019 without being de-motivated in the least. It is I might not know this. To him then I stated – 14 understood from the commentaries that they Had I known the answer, I do not have any follow the instructions of the teacher and come reluctance in sharing the answer with you. back with their questions. They display the true Further I said - the one who knows and feigns spirit of seeking. It is in such a team of mature ignorance will dry from the root. And hence I do not indulge in falsehood. He silently got onto Theseekers Crest that jewel we find – Sukesaa Sukesaa. his chariot and left. The question that I was unable to answer is discomforting like a thorn in my heart. Oh Rishi Pippalada! I would like to The crown jewel of this team is Sukesaa. K., Bengaluru Panchapagesan page sponsor : Dr. The Vedanta Kesari The Vedanta The greatness of Sukesaa is seen in two specific know about that with sixteen aspects, instances in the Upanishad. Though the where is he?’ Upanishad begins by mentioning Sukesaa’s HeThis is question very knowledgeable: reveals some great qualities name first among the seekers, interestingly, he of Sukesaa: is the last to ask a question. Why then is his From the fact name mentioned first? The answer lies in the that highly placed people like Hiranyanabha nature of question the six seekers ask. The seek the audience of Sukesaa, it is evident that other five seekers ask relatively less direct he is a very well-known teacher. questions about the Atman— like the nature of Hiranyanabha’s disbelief about Sukesaa’s the world, , senses, mind, and the Omkara. ignoranceHe has also intellectual reinforces honesty: his fame Riding as a very on knowledgeable person. But, Sukesaa’sतं त्व पृच् छाम question, 啍वसौ पु셁ष which इति (6.1) comes last, is directly about the Purusa or Atman his fame as a reputed scholar, Sukesaa could ‘I ask you, about him, where is the have easily convinced the student with some Purusa?’ answer or the other. Instead, he admits his Kalidasa, while describing the nature of ignorance in front of the student. He also King Dilipa, one of the ancestors of Sri Rama, relates that if a person – especially a teacher – मम दि वि煍ञयत्वन शल्यमि स्थिम् indulges in falsehood, he will dry from the root, noting: , ‘This or be destroyed. (question) about which I have to learn, has The root referred to here can be taken as stayed in my heart like a thorn.’ subject knowledge. It is by the strength of the The symptom of a true seeker is root of knowledge that buds of thoughts discomfort with ajnana, absence of knowledge, blossom into flowers of insights and intuition. or alpajnana, incomplete knowledge. This This root will dry up when the teacher indulges symptom of greatness is found in Sukesaa. That in two kinds of falsehood: is why it seems the Upanishad honours him by 1) When the teacher speaks about a mentioning his name in the very opening mantra subject without real knowledge about it, and of the text. Indeed, it is a rare distinction to be gets away with it by the strength of his past Conclusionhonoured by the Vedas themselves. reputation, he is indulging in falsehood. It is a matter of common experience that when a teacher stops learning by way of studying and Because of the blend of qualities like referencing, his knowledge gets limited, scholarship with patience, honesty, proactive outdated and irrelevant. seeking of knowledge even after achieving 2) Even while possessing knowledge respectability and reputation in life, and unease about a subject, when the teacher hides it and with ignorance, Sukesaa can be proclaimed as

May 2019 thus denies a sincere student, he is false. It is the crown jewel among seekers and a rare gem well-known that a knowledge not shared hidden in the Upanishads. 15 dies out. Knowledge is one wealth that ‘StudyingA popular the sastra statement texts aboutten times the studyis (still) of grows on sharingअपूर्व कोऽ पि and कोशोऽयं dries विद्य outत े तव when भारती inferior.’sastras states, ‘adhamaṃ daśa cintanam’, ।merely व्यतो accumulated.वृद्मायाति कयम Asाय ात aि popular सञ्चयात् ॥ verse reminds us, If even reading ten times is considered ‘Oh inferior, then the amount of effort to be put in, Goddess Sarasvati, presiding deity of to raise to the level of sastra-adhyayana, study knowledge! You have a strange reservoir. It of texts to madhyama, intermediate, and to page sponsor : Dr. Panchapagesan K., Bengaluru Panchapagesan page sponsor : Dr. grows on being spent and gets depleted on uttama the higher states can be imagined. The Kesari The Vedanta being accumulated!’ more time we spend with the texts, newer and Sukesaa is aware of these profound better are the insights that we can develop. It is implications of a teacher indulging in falsehood such an insight that helpedआ toत्म identify विवृणुते theतनुं greatस्वम् Thirstand so statesfor knowledge the truth to Hiranyanabha. personalityonsciousness of Sukesaa revealsin Prasnopanishad. itself (to the Theone whoMundakopanishad totally submits says, oneself to it). (3.2.3), ‘C Sukesaa does not rest with that. He is Similarly, it uneasy with his lack of knowledge. The seems great personalities like Sukesaa are following expression that Sri Shankaracharya waiting for us to intensify our swadhyaya so uses in his commentary in this context is worth that they can reveal themselves. References:

Select Bibliography: 1) Lectures From Colombo to Almora , Swami Vivekananda, p.153, Advaita Ashrama, Mayavati, 1944

1) Sri Shankarabhagavatpada's Upanishad-bhashyam, Volume 1, Edited with notes by S.Subrahmanya Sastri, Mahesh Research Institute, Varanasi, 1979. 2) Raghuvamsha of Kalidasa with the commentary of Mallinatha, Edited by MR Kale, Bombay Vaibhav Press, Bombay, 1922. Article

Life in the Kingdom of Heaven in Indian and Western Thought

GOPAL STAVIG

(Continued from the previous issue. . .)

Origen of Alexandria (c. 185-254) and sees all things in every other, so that all are concludes, ‘When we have progressed so far everywhere and each and every one is all and that we are no longer flesh and bodies, and... the glory is unbounded; for each of them is

(are) not blinded by18 any cloud of disturbing great.... each comes only from the whole and is passions, we shall see the rational and spiritual part and whole at once: It has the appearance beings “face to face.”’ ‘When it is said that God of a part, but a penetrating look sees the whole is ‘all in all,’ it means that he is also all things in in It.’ For the Divine Intellect ‘thinking [Nous]

May 2019 each individual person. And He will be all and being21 [Noeta] are the same thing and things in each person in such a way that knowledge of immaterial things is the same as 16 everything which the rational mind—when Its object.’ ‘That [Nous] which is conscious of purified from all the dregs of its vices and Itself and thinks Itself comes second, for It is utterly cleared from every cloud of conscious of Itself in order that in this actuality wickedness—can feel or understand or think of consciousness It may understand Itself.’ ‘In will be all God, and that mind will no longer be the Intelligible World seeing is not through conscious of anything besides or other than another [medium], but through itself, because God, but will think God and see God and hold it is not [directed] outside.’ ‘Intellect is not The Vedanta Kesari The Vedanta God and19 God will be the mode and measure of simple but many; It manifests a composition, of its every movement; and in this way God will be course an intelligible one, and already sees all to it.’ many things…. Intellect and being are one and In the Neo-Platonic philosophical system the same thing; for Intellect does not

of Plotinus, Nous (Divine Intellect) and Noeta apprehend22 objects which pre-exist It, as sense (Intelligible World) form an identity, does sense-objects, but Intellect Itself is Its constituting a world of interpenetrating objects.’ Nous ‘has nothing lacking to Its spiritual beings each containing the others, existence. Since It is complete It has no need of organically united in a state of contemplation. anything for Its preservation and existence but In the Intelligible World [Indian Brahmaloka], is cause to other things…. It must be intellect, ‘Each part is not cut off from the whole; but the and wisdom in Its fullness. And it must whole life of It and the whole intellect lives and therefore be defined and limited, and there thinks all together in one, and makes the part must be nothing to which Its power does not

the whole20 and all bound in friendship with extend, nor must Its power be quantitatively Itself, since one part is not separated from limited; otherwise It would be defective.... But another.’ ThereThe author a thing is a ‘hasmember everything of Vedanta in Society Itself of Southernreal being California, must USA. be being [email protected] in every way; It must therefore come having everything for existence any sensible good, and more intimate, and more from Itself: and It must be all things together, continually delightful; and also as that delight and all of them one.’ ‘It is something which is free from all admixture of sorrow, or concern abides in the same in Itself and does not change about trouble.… the blessed attain perfect at all but is always in the present, because sempiternity [being eternal in time] and are

nothing23 of It has passed away, nor again is there safe from all harm … intellectual substances anything to come into being, but that 24which It obtain true felicity, in which their28 desires are is.’ Nous encompasses all things ‘as a genus completely brought to rest and in which is the does its species and a whole its parts.’ full sufficiency of all the goods.’ The beatific For Neoplatonism there are two levels of vision of the Divine Essence cannot be lost; Divinity, the Divine Intellect (Nous) that is there is nothing contrary to it to bring its end. completely separate from the creation, and a ‘Now it is impossible for anyone seeing the lower aspect (World-Soul) that interacts with Divine Essence to wish not to see It…. the vision the phenomenal world. If this idea were put of the Divine Essence fills the soul with all good into the Indian perspective, the higher aspect of things, since it unites it to the source of all Saguna Brahman would be Ishvara and the goodness…. Nor again can it be withdrawn by Divine world (Brahmaloka), and the lower any other agent. Because the mind that is

aspect would create, maintain, and destroy the united to God is raised29 above all other things, phenomenal world and include Mahat, the and consequently no other agent can sever the May 2019 Universal Mind and Body. mind from that union.’ 17 Thomas Aquinas (1225-74) formulated When writing about the Catholic faith,

that, ‘Final25 and perfect happiness can consist in Anthony Wilhelm designated that in God’s nothing else than the vision of the Divine kingdom, ‘We will love and be loved with an Essence.’ ‘Whatever is desirable in whatsoever unimaginable, ever-increasing love. We will be

beatitude, 26whether true or false, all pre-exists fully possessed, continually overwhelmed by in a more eminent way in the Divine God’s beauty and goodness, and yet we will go beatitude.’ Transcending the realm of time, on thirsting for more—even as we are filled to PAGE SPONSOR : SRI SUNDARAM K. S., CHENNAI S., K. SUNDARAM SRI : SPONSOR PAGE The Vedanta Kesari The Vedanta ‘The intellect27 which sees the Divine Substance perfect contentment we yet seek and find still contemplates all things at once and not in more and more. God will be able to totally give succession.’ ‘In the felicity that comes from the Himself to us. No longer shall we have to intuit Divine vision, every human desire is fulfilled … or reason to Him from His works, speculate through the vision of the First Truth, all that the about Him, or catch fleeting, unsatisfying intellect naturally desires to know becomes ‘glimpses.’ We shall see Him as He is, His very known to it … since reason will be at its peak self, “face to face.” Each of us will know God and strength, having been enlightened by the Divine be loved by Him in the most intimate way light, so that it cannot swerve away from what possible, in a way no one or nothing in creation is right…. men are raised through this vision to is or ever will be. This will be incredible, the highest peak of honor, because they are in a unimaginable happiness… In this heaven-state sense united with God … the most perfect there will be no sorrow, no pain, no hardship, delight is found in this felicity; as much more no struggle or temptation of any kind. We will perfect than the delight of the senses which understand everything we have ever wanted even brute animals can enjoy, as the intellect is to—the secrets of the universe, the mysteries of superior to sense power; and also as that good our faith. We will have everything we want. And in which we shall take delight is greater than we will be secure in this eternal happiness, 30 knowing that there is no possibility of ever or layers of the universe are only so many losing it.’ varying products of Akasha (Matter) and Prana According to one study about 10% of (Energy). That is to say, the lowest or most those people who had a near death experience, condensed is the Solar sphere, consisting of the reached the state of ‘Entering the Light.’ This visible universe, in which Prana appears as realm corresponds to a lower heaven far physical force, and Akasha as sensible matter. beneath the beatific vision, yet more joyful than The next is called the Lunar sphere (Lower any earthly experience. One woman who had a heaven), which surrounds the Solar sphere. cardiac arrest described her idyllic experience This is not the moon at all, but the habitation of this way, ‘Then, suddenly. I saw my mother, who the gods, that is to say, Prana appears in it as had died about nine years ago…. ‘Well, we’ve psychic forces, and Akasha as or fine been waiting for you. We’ve been expecting you. particles. Beyond this is the Electric sphere, Your father’s here and we’re going to help you.’ that is to say, a condition in which the Prana is And all I felt was a tremendous kind of almost inseparable from Akasha, and you can happiness, of pleasure, of comfort…. And I hardly tell whether Electricity is force or could hear beautiful music; I can’t tell you what matter. Next is the Brahmaloka, where there is kind, because I never heard anything like it neither Prana nor Akasha, but both are merged before…. It sounds—I could describe it as a in the mind-stuff, the primal energy. And here— May 2019 combination of vibrations, many vibrations. there being neither Prana nor Akasha –the Jiva 18 The whole thing was just very good, very happy, contemplates the whole universe as Samashti very warm, very peaceful, very comforted, or the sum total of Mahat or mind. This appears very—I’ve never known that feeling in my as a Purusha, an abstract universal Soul, yet not

whole life.’ Indians call this the Pitruloka, the the Absolute,31 for still there is multiplicity. From realm or lower heaven of our ancestors. People this the Jiva finds at last that Unity which is the living there enjoying the fruits of their good end.’ ‘The highest heaven, called the deeds will eventually be reborn on earth. Lower Brahmaloka,32 is where the Jiva lives eternally, no heaven is depicted by the Native American more to be born or to die. It enjoys through The Vedanta Kesari The Vedanta Indians as a happy hunting ground, the eternity.’ Arabians as a shady oasis containing trees, and The older Jewish apocalyptic knew of Threeby the NordicsHigher Worldsas a warm and sunny place. three heavens: of meteors, of stars and of God, as does ‘Those men took me thence,Testament and led me of Leviup to the third heaven’ (Enoch 8:1). Some Indian scriptures state, ‘Make me Jewish Christian texts such as the immortal in that realm where movement is (3:1-4) retained the three-heaven concept. accordant to wish, in the third region, the third In the New Testament the Apostle Paul wrote, heaven of heavens’ (Rig Veda 9:113.9). ‘The ‘I know a man in Christ who fourteen years ago

lowest is the Watery heaven, Pilumati the was caught33 up in the third heaven ... I know that middle most; the third and highest, that this man was caught up into Paradise’ (2 Cor. wherein the Fathers dwell, is called Pradyaus 12:2-3). (Highest Heaven)’ (Atharva Veda 18:2.48; cf. Gregory of Nyssa (c. 330-95) a Bishop 4.3; 9:5.1, 8). from Asia Minor considered the First Heaven to Swami Vivekananda outlines three levels be ‘on the frontier between the human and the of higher worlds, the Lunar sphere, Electric incorporeal natures.’ By purification and sphere, and the Brahmaloka. ‘All these spheres illumination the soul ascends to the Second Heaven and becomes a ‘son of light’ when the which the apprehension and discovery are ‘image of God’ is restored. As his interpreter I. eternal processes.’ ‘The beauty (of the Beatific P. Sheldon-Williams explains it, ‘The only Vision) reveals itself with ever-increasing creature who is not confined to one side or clarity, the Divine majesty exceeds more and other of the First Heaven which separates the more as the soul advances, and the perpetual sensible from the intelligible world is man. As discovery34 of new delights in the transcendent animal he belongs to the one, as rational soul to realm makes each seem Vishnuthe beginning Purana of a fresh the other. Therefore, he is a “borderline case” ascent.’ and a means of transition from the one to the In addition, the (II: 7) other…. Man was first created in the Second describes each of the seven heavenly spheres Heaven and therefore as an intelligible and (lokas), and 2 Enoch 3-20 (c. 35-50 A.D.) an incorporeal being. But since he was made in the early Jewish and/or Christian apocalyptic book image and likeness of God, differing from his gives a detailed account of the nature of the Prototype only as the created differs from the seven heavens. For both of them there are three uncreated, he is not only intelligible but also lower and four higher spiritualTestimony heavens. of the A one…. The restored image, as perfect man, has Twelvehierarchy Patriarchs of seven heavens of increasing glory become one with Christ the Perfect Man, but is listed in the Jewish Christian not one with Christ as God, for God is absolutely . It is possible that this idea transcendent.’ In the words of Gregory, ‘When was diffused among the ancient Indians, May 2019 the soul has become simple, unifiedenergeia and Iranians, and Babylonians; and then 35passed on 19 Godlike, she cleaves to this only true and to the Jewish and non-Jewish ChristiansConcluded like desirable Beloved by the living of Irenaeus and Clement of Alexandria. Love.’ The soul ‘is transformed into that of ( )

References On First Principles FP Journal of Dharma Summa Contra Gentiles CG 18) (hereafter ). Origen. Trans. G. 25 (2000), pp. 60-85. PAGE SPONSOR : SRI VENKATARAMANAN T., CHENNAI T., VENKATARAMANAN SRI : SPONSOR PAGE W. Butterworth. Gloucester MA: Peter Smith, 1973, 27) (hereafter ). St. Thomas Kesari The Vedanta FP II,11:7. Aquinas. Ed. Vernon Bourke. 5 vols. Notre Dame: Enneads Enneads CG 19) , III, 6:3. University of Notre Dame Press, 1975, III, 59-60. ST 20) , (hereafter ). Plotinus.Trans. A. 28) , III, 63. Christ Among Us. H. Armstrong. 7 vols. Cambridge MA: Harvard 29) , I-II, 5:4. Enneads University Press, 1989, II, 6:1; III, 2:1,14. 30) Anthony Wilhelm. San Francisco: 22 Enneads The Complete Works of Swami Vivekananda 21) , V, 8.4; 9.5. Harper & Row, 1985, p. 420. Enneads CW , III, 9.9; V, 3.8; V, 4.2. 31) (hereafter Bulletin of the Ramakrishna Mission CW. 23) , III, 6.6; 7.3; G. Stavig, ‘Plotinus and Indian ). 5:102-03. Institute of Culture The Theology of Jewish Christianity. Philosophy,’ 32) 1:398. (Aug. 2002), pp. 313-18; (Sept. 33) Jean Danielou. Enneads 2002), pp. 360-64. Trans. John Baker. London: Darton, Longman & Todd, Basic Writings of Saint Thomas Aquinas, Summa The Cambridge History of Later Greek and Early 24) , V, 9.6. 1964, pp. 173-74. Theologica ST Medieval Philosophy. 25) 34) (hereafter ). St. Thomas Aquinas. Trans. Ed. A. H. Armstrong. Cambridge: A Classical Dictionary of Hindu Mythology and Anton Pegis. 2 vols. New York: Random House, 1945, University Press, 1967, pp. 448-50, 453-56. ST Religion. I-II, 3:8. 35) 26) , I, 26:4; Gopal Stavig, ‘A Western Saint’s (Thomas John Dowson. London: Routledge & Kegan Aquinas) Dialogue With Some Indian Theologians,’ Paul, 1968, pp. 179-80; Danielou (1964), pp. 174-81. May 2019

20 The Vedanta Kesari The Vedanta Article

Swami Vivekananda’s Visit to Shillong ASIM CHAUDHURI

(Continued from the previous issue. . .)

nice parlor talks every day. Moreover, considering my physical condition, will your Civil Surgeon or the Chief Commissioner give permission to have such a public meeting involving me?’ The group said that they had already talked to Sir Henry about it, and that he was even willing to chair the meeting. They assured him that the meeting23 would only be scheduled depending on the prognosis of May 2019 Swamiji’s health condition. Swamiji’s only lecture at Shillong was not 21 reported by any local Bengali or English newspapers (daily, weekly, or monthly), and it Shillongis doubtful Mail if one in either language was extant at that time. It was not until 1935 that the came into being. It was also Photo taken after a long illness in Shillong, 1901 Swamiji’s last public lecture,U Khasiand that Mynta is whyThe it Swamiji’s last public lecture and the man Khasiis so important. Today But the May 1901 edition of a Kesari The Vedanta who captured it Khasi monthly magazine, ( ), reported on the lecture, which was delivered to a packed audience; some of The public lecture—the only one on the people had to stand outside for want of record that Swamiji gave in Shillong—was space. The report was probably written, or at delivered at the famous Quinton Memorial Hall least edited, by Hormurai Diengdoh, a on April 27, 1901. Rai Saheb Kailash Chandra prominent Khasi journalist who brought out, in Das, Swamiji’s host, was the secretary of the 1895-96, the first Khasi monthly magazine thatThe Quinton Memorial Hall Committee. A day or Vedantawas secular Kesari in nature. It was translated by two after Swamiji’s arrival, the Rai Saheb and Swami Gokulananda and appeared in other prominent citizens expressed their wish in 1998. to have Swamiji give a public discourse on It is amazing that it took nearly one religion. Swamiji said, ‘What’s the need for a hundred years for the lecture, given in English, public meeting?The author, a We well are known already researcher having on Swami these Vivekananda, to be livespublished in U.S.A. in English, [email protected] and that too from a Khasi source! According to the Khasi magazine afford to go to school should be provided with report, the subject of Swamiji’s speech was ‘The facilities to learn extensively, but those who Faith of Orthodox ,’ although the could not, should at least learn the alphabet. He speech had very little to do with either has done a good thing and he must be praised orthodoxyThe Vedanta or Hinduism Kesari as such, except for some and blessed. He concluded by saying, ‘Our work reference to the Vedas. An excerpt of the report in India now is to open the eyes of the people.’ from is quoted below: From all his speeches and the stanzas that He [Swami Vivekananda] began by saying he quoted and recited from the Vedas, one can that any religion without a sacred book cannot understand that he considers all human beings stand the test of time. As examples of his thesis in the world as one. None is to be looked down he cited the religions of the Romans, the Greeks as a low caste Hindu. He said that the Vedas and others. Though their religions were based exhort that we should preach to the people the24 on knowledge and discipline, in the long run truth. Probably, it is for this reason that he had they could not survive, for they had no sacred travelled throughout the world and preached. books. But when people have sacred books of Swami Alokananda analyzed the speech their religion, even though they might go astray and came up with some salient points that like the Jews, their religion or faith can never Swamiji had emphasized: religion is realization; die. It is the same with the Hindus, he said. Even to serve humanity is the highest religion; May 2019 they are very much misguided by those man- national progress depends on expansion of 22 made multifarious teachings. But so long as education; self-manifestation is the true their Gospel, the Vedas, remain, there is hope. indicator of one’s25 humanity; it is important to In his speech Swami Vivekananda laid link spiritual lessons with vocational education stress on the fact that religious ceremonies and training. without deeds are worth nothing. A man who Since the public meeting was organized does something, who performs something, under the leadership of the Chief although he might commit crimes, is better Commissioner, and he was in the audience, it than a man who does nothing or performs must have beenth attended by the local elites, The Vedanta Kesari The Vedanta nothing, for the slothful or undutiful are not both British and Indian. The report said, ‘…on different from a tree or a bull. He quoted and the night of 27 April 1901, he fell ill while he recited stanzas from the Vedas in and was delivering the speech, and has not fully then translated them into English. He preached recovered even now.’ Swamiji was already at length for the betterment of the fellow seriously ill then, and the strain of giving the human beings. He divided the good deeds of lecture probably took its further toll. human beings into three categories—first is to It is uncertain exactly when Hormurai give alms, to help the physical body with food Diengdoh met Swamiji personally and had and clothing; the second is to give training or discussions with him on religious topics. It knowledge, like teaching in a school; and the could have happened in the days before his third is to show the human soul the way to God- lecture, or afterwards, probably theShillonger latter. realization. He stressed this last category as the BangaleeArpita Sen gave a concise account of one of most important. For this, he said men like the those discussions as follows (using must be respected, for they are the as her source): preachers of the soul. … Diengdoh met him and expressed his He exhorted man to enlighten his fellow unhappiness about the way the Welsh human beings and help them. Those who could missionaries were condemning the followers of Khasi indigenous religion as animists and That must have endeared Mr. Diengdoh to heathens. Swamiji laughingly retorted that the Swamiji, because both he and his Master Sri Absolute Soul was manifested in all creations of Ramakrishna disliked the doctrine of Original God and those who believed in this concept and Sin, which is central to Christianity. They always worshipped mountains, trees and rivers were accepted everyone as children of immortality, at the same time worshipping the Supreme or children of bliss. Being. In that sense the Khasis were animists. If There is an anecdote told by a member of someone believed in God he could not ignore the audience, Birendra Kumar Majumdar, about His creations or Nature. As for heathens, an incident during Swamiji’s lecture at the Swamiji was quick to point out that those who Quinton Hall. The pressured paraffin lamp were prejudiced towards other religions and (Petromax) that illuminated the lecture hall regarded only themselves as true believers, momentarily went off, leaving the hall in total called the rest heathens.26 The word heathen, darkness. But according to Mr. Majumdar, even therefore, was indicative of intolerance and in that darkness Swamiji’s image became narrow–mindedness. clearer and clearer and he, as well as others, It is not clear exactly when and where Prof. saw the area where Swamiji was standing Bhattacharya got this information, but the views become fully illuminated. ‘It was not an expressed above would be very typical of [optical] illusion, but a perfectly clear act of Swamiji. Hormurai Diengdoh was a Presbyterian seeing. All listeners felt blessed at the heavenly May 2019 who reverted27 back to indigenous Khasi sight. Everyone was captivated by Swamiji’s 23 religion. It is not certain whether he did that erudition and sonorous voice,’ wrote Birendra before or after meeting Swamiji. However, Kumar Majumdar29 in his reminiscences of that Swamiji’s speech and subsequent association occasion. with him transformed Mr. Diengdoh from a It is entirely possible that what Mr. ‘narrow-minded’ Christian to a liberal Majumdar saw was ‘divine illumination,’ nationalist. One wonders if Swamiji’s comments literally if not metaphorically. Self-effulgent at the end was aimed at the Presbyterian light of divine glory could produce such PAGE SPONSOR : SMT. LAKSHMI DEVNATH, CHENNAI DEVNATH, LAKSHMI SMT. : SPONSOR PAGE missionaries. During one of his meetings with illumination, and ‘he who has eyes to see’ will Kesari The Vedanta Swamiji, maybe the same or a different one, Mr. see it; although Swamiji, characteristically, Diengdoh narrated the following incident to him: would be the last person to invoke such a In 1845, three Khasis approached Mr. mystical interpretation in public. But one will Lewis [apparently a missionary] for baptism. always wonder if Sir Henry Cotton, or the other When asked if the Saviour would receive such British officers who were also in the audience, as they, the three men answered, ‘O, yes, He had the same visual experience. That would will; why shouldn’t He? Did He not come into have shocked them unless there is a simple the world to die for sinners such as we?’ In explanation for what had happened. The newly 1896 in , John Roberts, the Welsh built hall may have had a stage that was missionary, gave a lecture followed by equipped with an alternate method of lighting thunderous applause when he mentioned that to handle such an emergency; or the stage may by asking Khasi children to repeat the line, ‘I am have always been lit with a separate and a sinner, you are a sinner and we are sinners,’ independent light source, which became he was28 able to convince the Khasi children to progressively visible and prominent when the embrace Christianity in order to be freed of Petromax malfunctioned and the eyes got used sins. to the dark auditorium. The second explanation The Vedanta Kesari is more plausible. The report in reached Calcutta (), which was May , or in the Khasi article for that matter, 12, and then settle on a date of departure that Endingdidn’t mention the trip this incident. seems logical. It took one day by train* from Goalundo to Calcutta, about three days to reach Goalundo from Gauhati by steamer, with no Despite all efforts by Sir Henry Cotton and stops en route, and two days to reach Gauhati his assigned doctor Major Campbell, Swamiji’s from Shillong, this time downhill; which means health showed no sign of 30improvement. As far he stayed at Shillong for two weeks and left on as we know, there are four photographs of . This date presupposes that he spent Photo 1: Front of the house (circa 1901?) Swamiji taken at Shillong. Two of those seem some time32 in Gauhati on his way back; there are to have been taken in a studio, in front of indications that he met Padmanath there artificial backdrops; and the other two in Theagain. two sites: where Swamiji stayed and natural settings. The latter two rather where he spoke unflattering photographs reflect his extremely poor health at that time, thus denying us his usual photogenic look. Unfortunately, we know of only two sites Shillong and its environs are replete with within Shillong where Swamiji’s footprints can beautiful eye-catching and awe-inspiring spots, be traced with any degree of certainty: where May 2019 each more picture-perfect than the next. he lived and where he lectured. Sister Gargi 24 Swamiji’s interest in visiting scenic, historic, (Marie Louise Burke) once wrote about and cultural sites is also legendary. He was not Swamiji: the kind of person to stay in bed during the There is no detail of his [Swamiji’s] action entire time he spent in Shillong, despite his ill too small to record, no whiff of his thought too health. He gave one lecture that we know of, but inconsequential to ponder over, perhaps to there is no available information about his write tomes about. If he spoke to some doing any sightseeing or other activities while fortunate man or woman for five minutes, we he was there. But it is conceivable that some want to know the biography33 of that person; if

The Vedanta Kesari The Vedanta prominent Khasi and Bengali residents of he entered a building, we want to know its Shillong, including editor Diengdoh, visited him architecture and its history. to engage him in conversations about religion We have met Sir Henry Cotton and and important social issues; we have seen some Hormurai Diengdoh earlier; very little is known evidence of that already in Swamiji’s reference about the others Swamiji met in Shillong. Now to ‘parlor talks’. we would like to know a little more about the When did Swamiji leave Shillong then? We house that Swamiji stayed in and the hall where simply don’t know. It seems odd that Prof. he lectured. The house was originally Bhattacharya, who devoted three pages in his *constructed using hay for the roof (Photo 1), article giving a vivid description of Swamiji’s Frederick William Sudmersen, then the newly trip from Gauhati to Shillong, had nothing to appointed principal of Cotton College, travelled say about when he31 left, or about his trip back to to Gauhati (Sukreshwar Ghat) from Goalundo Gauhati; he just said, ‘He returned to Belur Ghat by steamer in three days and arrived on May Math on May 12.’ 27, 1901. (https://avinibeshsharma.wordpress. Since there is no credible information on com/2018/03/28/vignettes-of-a-heritage-city-3- that, we have no other recourse but to work principal-sahib/ It may take a little less time going progressively backwards from the date Swamiji downstream from Gauhati to Goalundo. Photo 1: Front of the house (circa 1901?) Photo 5: Front of the house showing the monument (circa 1998)

which was later developed into an Assam-type and Dhirendranath Chowdhury,35 from then cottage, replacing the thatched roof with Sunamganj sub-division in the district of Sylhet corrugated tin (Photo 2). (The left and right (now in Bangladesh). Based on the name of sides of the house are shown respectively in34 their native village Gourarang in Sunamganj, Photos 3 and 4, in p.31) The front verandah was the new owners named the house ‘Gourarang36 enclosed to transform it to a foyer or a parlor. Lodge,’ and that was the name by which the

It is not known exactly when the local Laban residents identified the house. May 2019 renovation took place. If the house had been (Nagendranath’s native house in Sunamganj, damaged during the June 1897 earthquake like the ‘Gourarong Zamindar Bari’, where he lived 25 many other buildings and houses in Shillong, it until the liberation of Bangladesh in 1971, is could have acquired the new look before Swamiji now one of the top tourist spots in the area.) In reached there. On the other hand, the 1963 or thereabouts, the Shillong Ramakrishna backgrounds in the two photographs of Swamiji, Mission constructed a stone memorial in front which were presumably taken at the house of the house that has the following inscription because of his poor health, do not indicate that (see Photo 5): PAGE SPONSOR : SMT. G. KAMESWARI DEVI, HYDERABAD DEVI, KAMESWARI G. SMT. : SPONSOR PAGE

those were taken at the renovated house. The ARISE AWAKE AND STOP NOT Kesari The Vedanta said photographs could have been taken on the TILL THE GOAL IS REACHED left side of the old house, which probably had a HERE LIVED verandah with wooden railing that was later SWAMI VIVEKANANDA covered with an asbestos roof and the house IN APRIL 1901 extended in width (see Photo 3 in p.31). CENTENARY 1963-64 In 1943, the owner sold the house to two It seems that the descendants of the zamindarPhoto 2: (land Front owner) of the house brothers, (circa 1998) Nagendranath Chowdhurys lived in that house until around 1997, when the house was sold to a Khasi gentleman. The Ramakrishna Mission was not successful in its attempt to acquire the property. The new owner allowed some of the old residents to live in part of the house, with a plan to eventually demolish37 the house and build a new one in its place. Photographs of the (Continued on page 31...) house that were taken by the author in 1998 May 2019

26 The Vedanta Kesari The Vedanta PULLOUT FOR REFERENCE

This is the fifth issue in the 9-part series on Swami Vivekananda's message to the youth. For previous issues refer Vedanta Kesari - January, February, March & April 2019

Issue 17 ISSUE 17: MESSAGE 5: Believe in yourself issue 10 ISSUE 18: MESSAGE 6: Be bold and fearless

ISSUE 19: MESSAGE 7: Expand your heart IN THIS ISSUE: ISSUE 20: MESSAGE 8: Be open to learning from anyone Message 5 ISSUE 21: MESSAGE 9: Develop a gigantic will Believe in Yourself Swami Vivekananda was the epitome of believing in oneself. Here is what we can learn from his life:

BELIEVING IN OURSELVES - THE FOUR ZONES OF SELF-BELIEF I have never failed in

“ my faith in man in May 2019 Have a tremendous any case, even taking “ 1 him at its worst. faith in yourselves, 3 27 like the faith I had BELIEVE Wherever I had faith BELIEVE IN when I was a child, IN OTHERS in man, though at first YOURSELF and which I am AROUND the prospect was not working out now YOU always bright, yet it CW:III:303.2 triumphed in the long run CW:III:383.3 PAGE SPONSOR : A DEVOTEE, CHENNAI DEVOTEE, A : SPONSOR PAGE The Vedanta Kesari The Vedanta

BELIEVE IN BELIEVE THE NATION IN YOUR DESTINY I have faith in 4 2 “ my country, and especially, in the I have not lost faith in a benign youth of my country “ Providence – nor am I ever CW:III:320.2 going to lose it CW:VI:206.4

Designed & developed by ©ILLUMINE KNOWLEDGE RESOURCES PVT. LTD. ®

ILLUMINE > EXPLORE EACH ZONE FURTHER... Knowledge Catalysts ® www.illumine.in Zone 1: BELIEVE IN YOURSELF

Amit is asked to volunteer for an event...

I don't think I'll be Amit's response is a belief flash point able to do the work they Every time I stay away from trying out a new thing, I lose will assign. Better not volunteer and get into confidence in my ability to do it, and lose a little belief in trouble. myself. Rajan's team gets a sudden deadline to finish their project...

It's tight, can we Rajan's response is a belief builder find a creative Every time I find a new creative response to a challenging way to solve the situation, I build a little more confidence in my ability to problem and finish face problems and develop my own answers. it on time?

Himanshu's exams are coming up...

I have to write Himanshu's response is a belief flash point with my lucky pen. I'm depending on it When I depend on superstition instead of my own to succeed. capability, I lose faith in my own hard work & capacities.

May 2019 Can you think of more such belief flash points or belief builders in this zone? 28 Zone 2: BELIEVE IN YOUR DESTINY

Santosh is preparing for an internship interview...

It's always some lucky people who seem to get Santosh's response is a belief flash point

The Vedanta Kesari The Vedanta everything. Even if I This approach leads to a sense of 'victimhood' and a work hard nothing is feeling of despair which in turn destroys faith in myself. going to happen to me.

Radha is going through a bad time...

Even if things are not Radha's response is a belief builder working out for me right now, I need to keep building The belief that life is a cycle of both good times and myself to be ready for bad times helps me focus on my own strength and whatever opportunity contribution rather than on the events and circumstances. I will get in future. Madan is in an academically challenging phase in college ...

If I put in enough Madan's response is a belief builder efforts, I know I can This increases my faith that no good work will go waste improve and reach in the larger scheme of things. This strengthens my where I want, even if resolve to further do good work in my space of activity. it takes time!

Can you think of more such belief flash points or belief builders in this zone? Zone 3: BELIEVE IN OTHERS AROUND YOU

Shreya is a project manager. Her team has just been allotted a new project...

This is a complex project. Shreya's response is a belief builder But I have faith that my By acknowledging the capacity of others to rise up to a new team members can pull it challenge, I strengthen my belief in people's capacity to off. They will do what it improve and expand their capacities & accomplishments. takes! A neighbour proposes to Rani & others a cleanliness drive for the building society...

I wonder what he is Rani's response is a belief flash point going to get out of it, as if he cares about such When I mistrust the intentions of others I lose faith things! May be he wants in people's capacity to be motivated & live by higher to be the secretary of ideals (beyond self-interest alone). our building... A student pitches his ideas for a start-up to Rahul, a potential investor...

I don't know why these Rahul's response is a belief flash point tribal university students waste their time sending Every time I invalidate another person based on his/her in such proposals. When background, I lose faith in the enormous potential waiting was the last time such a to be manifest in each human being. student had a new idea?! May 2019 Can you think of more such belief flash points or belief builders in this zone? 29 Zone 4: BELIEVE IN THE NATION

Asmita, a graduate engineer is applying for immigration...

I want to lead a Asmita's response is a belief flash point comfortable life. So I'll

PAGE SPONSOR : SMT. PREMA RAGHUNATH, CHENNAI RAGHUNATH, PREMA SMT. : SPONSOR PAGE When I doubt my own country's prospects, I lose faith go abroad and settle down. Kesari The Vedanta What is there to look in the power of millions of Indians, including myself, to forward to in this country? transform our own destiny.

Raghav, during a debate in class...

All our development Raghav's response is a belief flash point came only after the A lack of belief in one's own culture & forefathers and British came. their achievements makes us lose faith in our Indianness and makes us cheap imitators of the west.

Sunita is representing India in an international forum on malnutrition... Sunita's response is a belief builder We are busy putting together the resources needed to This stance increases my faith and belief in myself, solve this complex problem my team, and my country, and does not allow India to by ourselves. Your help become "dependent" on others. & support to our team is welcome. Can you think of more such belief flash points or belief builders in this zone? SISTER NIVEDITA: A ROLE MODEL OF SELF-BELIEF

Zone 1: Belief in herself Zone 2: Belief in her destiny Sister Nivedita's whole life is a demonstration of Sister Nivedita came to India with a firm belief how she had belief in herself. that she would be able to carry out her part in her Here are instances from her early life: Guru's mission. His words to her were, "you have • She finished her education early, at the age the making of a world mover… awake, awake, great of 17. By 25, she had already set up her own one!” school, where she tried several innovative Here are some instances from her life in India: ideas. • On coming to India, she went through intense • During this period – from age 17 to 25 – she training with Swami Vivekananda. This was a was not only a teacher, but was also a prolific period of deep mental and spiritual struggle for her, writer and intellectual. She wrote in several where her existing mental models were questioned. newspapers and periodicals in England. • She had to learn what it means to be Indian and She closely interacted with the intellectuals how to interact and live in a traditional Hindu of Britain – including Thomas Huxley and society. George Bernard Shaw. • She set up her school, convinced orthodox parents • She was also involved in community work, to send their girls to her, braved through the ups working for the emancipation of orphans & and downs of the school - where there was always coal miners. a crisis of funds. • At the age of 29, after meeting and accepting • She never lost faith in her mandate to re-awaken Swami Vivekananda as her guru, she left India and worked tirelessly towards that: giving England and dedicated her life to the talks, writing books, inspiring people, and people of India. galvanizing the freedom movement. • Rabindranath Tagore says of her, "We had May 2019 not seen before an embodiment of the spirit of Zone 3: Belief in others motherhood which, passing beyond the limits 30 of the family, can spread itself over the whole Sister Nivedita had undaunted faith country". in the potential of all those whom she became acquainted with. Here are two examples: Zone 4: Belief in the nation • Women of those times saw According to Swami Lokeshwarananda, themselves as only a small wherever Sister Nivedita went, she gave talks homemaker, restricted to work at home. on India, not as an apologist, but as someone Sister Nivedita gave them a completely who was proud of India. She admitted that India

The Vedanta Kesari The Vedanta different vision of themselves and what they had many problems but they were not such that could do. For example, She showed them that Indians couldn't solve it themselves. women can have a national consciousness, where they could become patriots and nation In her own words: "The whole history of the world builders through the medium of their home shows that the Indian intellect is second to none. life! This must be proved by the performance of a task • Nivedita wanted artists of India to revive the beyond the power of others, the seizing of the first ideals of Indian art rather than perpetuate place in the intellectual advance of the world. Is the western model of art. She inspired all the there any inherent weakness that would make it upcoming artists of that time. Artist Asit Haldar says, “Nivedita told us that impossible for us to do this? Are the countrymen on us depended the revival of ancient Indian of Bhaskaracharya and Shankaracharya inferior Photo 3: Left side of art which was rapidly approaching extinction to the countrymen of Newton and Darwin? We the house (circa 1998) and that the revival of national art would be our trust not. It is for us, by the power of our thought, great contribution in the movement of national to break down the iron walls of opposition that awakening and freedom”. confront us, and to seize and enjoy the intellectual sovereignty of the world."

Share examples of your experiences of trying out these practices, on www.vivekanandaway.org Any questions that come up in your mind while doing so, can also be discussed here. (Continued from page 25...) Swami Vivekananda’s Visit to Shillong

show the house in a dilapidated condition, with during the Assam earthquake of 1897, and its broken window panes and damaged walls. repair and restoration were completed in April In 2012, the Ramakrishna Mission 1901. Swamiji was at Shillong just in time to Shillong tried to get the MeghalayaTimes of governmentIndia deliver the inaugural lecture on April 27 in the to declare the house, or the ground it once newly renovated Quinton Hall. Since then, the stood on, a heritage site. A report hall has been the prime venue at Shillong for says: staging cultural and other civic functions. Many Speaking at a press conference at the eminent personalities have graced the hall with Shillong Press Club on Tuesday [April 24, their speeches, including Swami Abhedananda, 2012], he [Swami Achyuteshananda, then Rabindranath Tagore, Annie 40 Besant, secretary of the Shillong Ramakrishna Mission] Prafulla Chandra Roy, and Netaji Subhash added: ‘The Mission is prepared to extend all Chandra Bose, to name a few. help to the Meghalaya government if it takes In 1993, a little over one hundred years steps to declare it as a heritage spot,’ he said. He after it was built, the building was acquired by also said that if the government wanted, it the Ramakrishna Mission and converted into an could take possession of the house [site], even educational-cum-cultural center (Photo 6). It May 2019 as he informed that a property dispute has a computerized library, a meditation hall, regarding the site38 was being sorted out in the an auditorium, and a free coaching center for 31 courts. ‘The litigation is now in a better school students. A full-size statue of Swami position,’ he said. Vivekananda adorns the front yard of the The plan did not work out unfortunately; Ramakrishna Mission Vivekananda Cultural the structure had already deteriorated Centre (RKMVCC). The statue was unveiled on progressively and slowly disappeared39 from January 12, 2006, by M. M. Jacob,41 the then sight by 2006—a paradise lost. Only the stone governor of Meghalaya, to commemorate

PAGE SPONSOR : A DEVOTEE, TEYNAMPET, CHENNAI TEYNAMPET, DEVOTEE, A : SPONSOR PAGE memorial remains as a lasting tribute to Swami Swamiji’s historic last public speech. The Vedanta Kesari The Vedanta Vivekananda and a reminder of his visit to Vedanta societies (essentially the faces of Shillong. the Ramakrishna Mission outside India) Quinton Hall, or Quinton Memorial Hall, sprouted in the West after Swamiji’s visit. where Swamiji gave his last public lecture, is Some he founded himself, and some were located on Quinton Road in the Police Bazar founded later. In India, after establishing the area of Shillong. It was built in 1892, and was Ramakrishna Mission organisation in Calcutta named after Mr. James Wallace Quinton, the in 1897, Swamiji let others pick up the mantle former Chief Commissioner of undivided Assam and start branches throughout the nation. from Photo 1889 3: to Left 1891. side of It was severely damagedPhoto Following 4: Right side that tradition, thePhoto idea 6: Ramakrishna of having Mission a the house (circa 1998) of the house (circa 1998) Vivekananda Cultural Centre (Old Quinton Memorial Hall) (circa 2018) branch of the Ramakrishna Mission in Shillong was first conceived by Swami Prabhananda (Ketaki Maharaj) in 1929, followed by the construction of its first building at the present Laitumkhrah site and its simultaneous affiliation with Belur Math in 1937. Swami Bhuteshananda was appointed the first secretary of the branch center. Due to exceptional leadership then and in the following years, its growth has never slowed down since its inception. Two of its leaders, Swamis Bhuteshananda and Gahanananda, went on to become presidents of the Sir Henry Cotton Ramakrishna Order; no other distant branch center can claim this distinction. At present, it runs a hostel for tribal boys, a library, a different parts of the state and country who charitable dispensary and a mobile medical converged at the Laban house site then unit from the same location; and there is, of marched to the RKMVCC (the renovated43 old May 2019 course, the RKMVCC. Quinton Hall) where several dignitaries gave The cruel wheels of time that ran over the 32 lectures on Swamiji and his message. Swami house where Swamiji stayed in Shillong could Prabhananda (Barun Maharaj), Vice president not dampen the spirit of the people of of the Ramakrishna Math and Ramakrishna Meghalaya, or even of Assam. On Aprilth 23, Mission, was present at the celebration, along 2013, one hundred and twelve years after with the then secretary of the Shillong Rama- Swamiji’s visit, and celebrating his 150 Birth Concludingkrishna Mission, remarks Swami Achyuteshananda. Anniversary, a procession called ‘Vivek Rath’ started from Dhubri (where he first landed in The Vedanta Kesari The Vedanta Assam). It passed through Gauripur, Bilasipara, Swamiji and his party left Shillong on May Chapar, Goalpara, Krishnai, Dudhnai, Boko 6 and were at Belur Math on May 12. Visiting [Kamakhya], Guwahati, Jorabat, Nongpoh,42 The stone and East Bengal and Assam was the last of his Umsning, and finally reached the site of the public tours on which he delivered lectures. Laban house in Shillong on April 26. After his return, Swamiji paid tribute to both Sir memorial served as the guiding beacon of Henry Cotton and Shillong: ‘The Shillong hills remembrance. are very beautiful. There I met Sir Henry The significance of this specific route was Cotton, the Chief Commissioner of Assam. He that Swamiji had touched some of those places asked me, “Swamiji, after travelling through in 1901 when he ultimately arrived in Shillong. Europe and America, what have you come to The first town he touched in Assam was Dhubri, see here44 in these distant hills?” Such a good and and from there he could have travelled to kind-hearted man as Sir Henry Cotton is rarely Kamakhya partly on land and partly on water; found. ’ In another instance he said, ‘In a the exact sequence is not known. Among those monk’s life taking pilgrimages is their duty. And towns, he probably stayed overnight in Dhubri, so I came to Shillong via Kamakhya. Moreover, Goalpara, Kamakhya, and Gauhati. On April 27 in a place where there is a person like Henry (2013) morning, thousands of people from Cotton that place itself becomes a pilgrimage. 45 Cotton is a person who understands India’s swelled almost twice48 its normal size. These problems very well and wants its betterment.’ symptoms subsided, however, as soon as I Regarding Assam, Swamiji wrote to reached the Math.’ Nobody had told Swamiji Christine Greenstidel, ‘For46 combined mountain that Shillong is not a place for asthma patients and water scenery this part of the country to visit; its high altitude and dampness may [Assam] is unrivalled.’ Even nearly two further aggravate an already existing breathing months after his return from the ‘distant hills’, problem. He realized that later, and wrote to he was still praising the place, as he wrote to Christine Greenstidel in September, after Mary Hale on July 5, ‘Assam is, next to Kashmir, visiting Darjeeling and getting sick there too: the most beautiful country in India, but very ‘Within the last few months, I got two fits [of unhealthy. The huge Brahmaputra winding in asthma and other ailments] by going to two of and out of mountains and hills, studded with47 the dampest hill stations in Bengal—Shillong islands, is of course worth one’s while to see.’ and Darjeeling. I am not going49 to try the Unrivalled in both beauty and Bengalee(The mountains author is anymore.’ deeply indebted He never to went Sri unhealthiness was Swamiji’s characterization Pronabback on Goswamihis word. of Advaita Ashrama, Kolkata, of Assam (Shillong). He gave a detailed analysis for providing him with some important sources of his multiple afflictions in a letter to Josephine for this article.) MacLeod: ‘At Shillong—the hill sanatorium of

(Concluded) May 2019 Assam [a little sarcasm here]—I had fever, asthma, increase of albumen, and my body References 33

Shillonger Bangalee 23) ‘Shillong Pahare Swami Vivekananda.’ Shyamadas Advaita Ashrama, 2000, pp. 13-14. Bhattacharya. . Kolkata: Patra 34) Swami Alokananda, op. cit., p. 40. The Vedanta Kesari. Bharati, 2004, pp. 40-41. 35) Ibid. 24) ‘Swami Vivekananda in Shillong’. 36) ‘Shillong Theke Hariye Jacche Swami Vivekanander January 1998, pp. 26-27 Smriti’ [Swami Vivekananda’s Memory Is Udayan 25) ‘Swami Vivekananda in Northeast India and Present Disappearing from Shillong] Debashish Choudhury. PAGE SPONSOR : DR. RAMYA S., CHENNAI S., RAMYA DR. : SPONSOR PAGE

Bangladesh’. Swami Alokananda. Diamond Jubilee , , 2000, p. 14. Kesari The Vedanta commemoration Souvenir 1937-1997, Ramakrishna 37) Ibid. Mission, Shillong, p. 42. 38) https://timesofindia.indiatimes.com/city/guwahati/ Mapping the Path to Maturity—A Connected History 26) ‘The Missionary among the Khasis.’ Arpita Sen. Heritage-tag-sought-for-Vivekanandas-Shillong- of Bengal and the North-East 39) The Shillong Times house/articleshow/12867726.cms. , edited by Bipasha Raha , April 28, 2006. and Subhayu Chattapadhyay. New Yord: Routledge, 40) http://www.rkmshillong.org/historyRkm.html 2018, pp. 165-166. 41) http://www.rkmshillong.org/themaking.html 27) Ibid, p. 164. 42) ‘Vivek Rath arrives at Pine City, Finally’, Manosh Das 28) Ibid., p. 151. TNN, April 27, 2013; https://timesofindia.indiatimes. 29) ‘One-Hundred-year Celebration of Swami com/city/guwahati/Vivek-Rath-arrives-in-Pine-City- Udbodhan. Vivekananda’s Travel to Guwahati and Shillong,’ Dr. finally/articleshow/19746863.cms. Vivekananda—A Biography in Pictures. The Complete Works of Swami Vivekananda. Bani Bhattacharjee August 2001, p. 549. 43) Ibid. CW 30) Kolkata: 44) [hereafter Advaita Ashrama. 1993, pp. 98-99. ] 7:209 CW. 31) Shyamadas Bhattacharya, op. cit., p. 43. 45) Rajiv Roy, op. cit.; Swami Alokananda, op. cit., p. 40. CW 32) http://bhattacharyasofsylhet.blogspot. 46) 9:157. Swami Vivekananda in CW com/2009/04/. 47) . 5:165-166. Chicago—New Findings. CW. 9:163. 33) ‘Foreword’ by Sister Gargi. 48) . 5:162. Asim Chauthuri. Kolkata: 49) Pariprasna Q & A with Srimat Swami Tapasyananda (1904 to 1991), Vice-President of the Ramakrishna Order.

Approach the wise sages, offer reverential salutations, repeatedly ask proper questions, serve them and thus know the Truth.

—

QUESTION: If we resign ourselves to the will of God, would it not amount to our succumbing to a fatalistic attitude? Would there be a place in such a scheme for moral action, which presupposes freedom?

May 2019 MAHARAJ: According to Sri Ramakrishna and all other great seers, prophets and incarnations, there is only one will behind the universe and that is the will of God. Whether we recognize this or 34 not, this is the ultimate fact. To one who recognizes this in truth and spirit, the question of fatalism does not arise, as there is no place for a second will in his outlook. The sign of such a person is that he ceases to be self-centred or ego-centred in life, is free from the worrying and planning mentality of ordinary men and is always at peace with himself and with the rest of the world. The question of the fatalistic attitude arises only in the case of men who are still ego-centred, and yet recognize a supreme Divine Will. As long as we are ego-centred, we have to accept the idea of a ‘limited free will’. As in many ultimate questions, the mean between two extremes is virtue, as

The Vedanta Kesari The Vedanta far as men in general are concerned. At the one extreme there is the idea of absolute free will, which is untenable even from a purely mechanistic and biological point of view. At the other extreme there is fatalism, which implies the recognition of the distinctiveness of individuality without any freedom. Now we have to assume a middle position which is consistent with the supremacy of Divine Will. We shall call this the idea of ‘limited freedom’. Sri Ramakrishna illustrates this idea with an analogy. The owner of a calf ties it to a tree with a rope. Is the calf free or not? It is both free as far as the rope would allow it to move and also not free beyond that. Though the length of the rope also is ultimately determined by the owner, he has in practice given the calf feedom to move about within a certain area. If the calf exhausts the grass in the given area, the owner may extend the length of the rope. If we accept this idea of ‘limited freedom’, we can practise resignation without its conflicting with self-effort. At our level of experience a sense of freedom of will is a fact. Until this is replaced by a sense of mergence of the individual will in the Divine Will, the individual will is a fact of experience, and the idea of its ‘limited freedom’, which means freedom within a limit sanctioned by the Divine, has to be accepted and acted upon. QUESTION: 1. In surrendering oneself completely to God or at least in trying to do so, is it not likely that one becomes fatalistic? 2. How can we distinguish the human will from the Divine Will? MAHARAJ: Both questions being allied, they are answered together. Resignation may become fatalism, but it need not necessarily become so if both these terms are correctly understood. Both these words are often wrongly used in the sense of complete passivism born of indolence and lethargy. The meaning of resignation is far from this. It is not so much cessation from effort as cessation from attaching ‘ego sense’ to efforts. We succeed in resignation, not if we say “we shall not do anything”, but only if we eliminate the ‘we’ from our actions and feel that all the energies that

flow through us are a part of universal Nature and therefore a part and parcel of the Divine Will. If May 2019 the word ‘fatalism’ also means this, there is no harm in using the words as synonyms. But the word ‘fatalism’ usually means a sort of wilful passivism, under cover of the feeling that 35 things shape themselves in spite of ourselves and our efforts. This can easily degenerate into sloth and idleness. But if ‘fatalism’ implies energetic action, accompanied by the background feeling that there is an ‘unknown factor’ which ultimately determines everything and that we must therefore be prepared for success or failure without elation or disappointment, it comes very near the ideal of resignation. But true resignation is achieved only when the element of ‘self’ is eliminated from action. Even in the higher idea of fatalism, elimination of the ‘self’ cannot be achieved, and therefore the signs of true resignation, a sense of complete restfulness and freedom from worry and fear, are PAGE SPONSOR : SRI VISHNU T. A., CHENNAI A., T. VISHNU SRI : SPONSOR PAGE absent from it. Kesari The Vedanta Regarding the distinction between Divine Will and human will an absolute distinction in this regard is difficult to make. We see only human will but not the Divine will. We only infer it. ‘Will’ is an expression of energy directed by an inherent intelligence and purposiveness. In the whole of Nature we find a highly complex but impersonal intelligence functioning purposively. It is the creative force, the Divine Will. Man is a part of Nature and the same creative force is functioning in him too. But unlike in the rest of Nature, the will in the human being is like an eddy in a flowing stream. Though a part of the whole, it has an individuality and a self-conscious expression and therefore feels itself free. But in our present ignorant condition, we, the eddies, have forgotten that we are parts of the flowing stream from which alone all powers are derived. So since in our ignorant state we are aware of the human will alone, we cannot distinguish it from Divine Will in a very tangible way. We can only proceed accepting its existence and taking for granted that it works through the human will. So what a sincere spiritual aspirant can do is only to function with a prayerful attitude and keep off his limited individual ego from appropriating credit or liability for the actions accomplishedSpiritual Quest: through Questions him. & Answers

Selections from by Swami Tapasyananda May 2019

36 The Vedanta Kesari The Vedanta May 2019

37 The Vedanta Kesari The Vedanta Article

Mapping Actions to Fire Sacrifice SWAMI SATYAPRIYANANDA

brahmāgni Today people rarely talk about fire 2) The Jnana-yogins offer the sacrifice in the sacrifice; it is criticised for the ‘wastage’ of fire of Brahman ( ) through sacrifice. melted butter and grains which could feed samyamāgni3) Life-long brahmacharins offer the ear and several hungry mouths. However, fire sacrifice other senses in the fire of self-control has its own profound significance in our daily ( ). lives. 4) Householders, being unattached even at A fire sacrifice involves in addition to the the time of enjoying theindriyagni sense-objects, offer (yajamana)time and energy needed for making the sound and other sense-objects as a sacrifice in preparations,(arpanam) the performer of the sacrifice the fires of the senses ( ); they offer , the instrument used in the the functions of the organs of action like

May 2019 (havihi) () atma- sacrifice , the materials offered in samyama-yogagnitalking, and grasping, and the functions of the 38 sacrifice , and the sacrificial fire , ten vital forces in the fire of self-control ( as alsoब्र ह्मार्the णंresult ब्रह्मह ofवि theर्ब्रह्म sacrifice.嵍न ब्रह्मणा Theतम् Bhagavad । ब्रह्म륈व ). Gita inत ेनitsग verseन्व्य ब्रह्मक4.24 र्says:समाधिना ।। 5) Some sacrifice through giving of gifts. 6) Some others sacrifice through penance. 7) Some others sacrifice through yoga. ‘The ladle is Brahman, the oblation is 8) Others of austere vows sacrifice through Brahman, it is offered by Brahman in the fire, knowledge from scriptural studies. which is Brahman; Brahman alone he attains 9) Others devoted to the control of the vital The Vedanta Kesari The Vedanta who sees Brahman in action.’ force offer as a sacrifice the outgoing breath in This is the idea that should be in the mind the incoming breath, and the incoming breath when one performs a fire sacrifice: The one in the outgoing breath. prana who sacrifices is Brahman; he is offering the10) prana There are others who regulate their food oblations which is Brahman with the help of and offer as a sacrifice the of food into the ladle which is Brahman into the fire which enlivening the body. is Brahman. One who sees Brahman in action All these are said to be knowers of the attains Brahman alone. Attaining Brahman is sacrifices and are purified of their sins through the fruition of such a sacrifice. Interestingly it sacrifices. We see that no sacrificial fire is is not mandatory to have a burning fire for actually lit in the above instances. How do we performing a fire sacrifice! The Bhagavad Gita understand the fire sacrifice in these cases? gives several examples for such sacrifices in its These set of verses take fire sacrifice out of fourth chapter from verse 25 to 30. Panchagnithe usual fire sacrifice scenario. In attempting to 1) -yogins worship gods with great understand this concept let us see the idea of devotion The author through is a senior sacrifice. sannyasi of the Ramakrishna Order and lives in Belur Math.in [email protected] Mundaka Upanishad which explains the process of creation and refers Thus we see that fire sacrifice can be to fivePanchagni fires spelling Vidya out the corresponding ‘Altar’, mapped to any mundane action performed even ‘Fuel’, ‘Oblation’, and ‘Result’. (II.i.5). without fire. One has only to associate the finds a mention also in actions in its entire detail to the several in greater detail. There components of a fire sacrifice listed above and was a student named Svetaketu who was the look upon every element which constitutes the son of sage Uddalaka. This student was well- sacrifice with the idea that it is all Brahman; thus read and finely educated, but alas he was meditating on Brahman, one certainly attains to proud. He once visited the court of a king called Brahman. It is easy to identify the giver, , a noble emperor. The king instrument used for giving, the thing given, and received him with respect, and after offering the receiver in any act of giving. him the requisite hospitality becoming of a Even a battlefield can be viewed in this boy well-versed in the Vedas and all light: the battle-ground is the ‘altar’, the warring the branches of learning, asked a question: ‘Are sects are ‘thosebali who sacrifice’, the blood is the you well educated? Have you studied? Is your ‘oblation’, and the lives of the dead are the education complete? Has your father instructed sacrifice ( virgati) with the result, victory for either you?’ The boy replied, ‘Yes, my education is of the sides and the attainment ofBhagavad the ‘destiny Gita of over, and I am well-read.’ heroes’ ( ) for those who die. Then the king posed some questions Conventionally, verse 4.24 of the May 2019 which Svetaketu could not answer. The is chanted before partaking of food with the idea 39 humbled boy then returned to his father that the individual is offering food using his Uddalaka with those questions. But as hands with or without spoons, into the fire in the Uddalaka too did not know the answers, he stomach. Each of these elements is to be went to King PravahanaPanchagni Jaivali to learnVidya from identified with Brahman and the eating process him. In the king’s answerPanchagnis to the first question, is to take place in a meditative spirit and not as we find the mention of . The a titillation for the taste buds in a noisy scenario! Five Fires, called the , are meditation The receiver being fire, it is apt that the PAGE SPONSOR : A DEVOTEE, KISMATPUR, HYDERABAD KISMATPUR, DEVOTEE, A : SPONSOR PAGE techniques and the detailed classification of the giver kneels down and gives, while the receiver Kesari The Vedanta five fires is listed under the headings: ‘Fire’, stands up and receives. Obviously, the thing ‘Fuel’, ‘Smoke’, ‘Embers’, ‘Sparks’, ‘Offerings’, Sopadhikagiven must Brahman be pleasing and needful for the ‘Offered by’ and ‘Result’. receiver. For those who like Nirupadhika the idea of In the Kathopanishad, Nachiketa goes to Nirguna Nirakara Brahman (Brahman with attributes meet Yama, the God of Death. As YamaA Brahmana is out of or PersonalIshvara God) in place of gueststation, enters Nachiketa the houses has to like wait. fire On Yama’s , one can keep the return, his councillors tell him, ‘ Shivaidea ofjnane jiva inseva the receiver when serving . For him anyone. That service will be transformed as they accomplish this kind of propitiation. O God or serving fellow beings of Death, carry water for him. If in anyone’s looking upon them as Shiva Himself. house a Brahmana guest abides, without food, In the Bhagavad Gita the Lord’s advice to that Brahmana destroys hope and expectations, Arjuna sums up the significance of sacrifice: the result of holy associations and sweet ‘This world is bound by action other than that discourse, sacrifices and charities, sons and done for sacrifice (God); therefore, perform cattle—all these of that man of little actions for the sake of that (God), O son of Kunti intelligence.’ (I.i.8) (Arjuna), free from attachment.’ (3:9) See God with Open Eyes : Meditation on Ramakrishna by Swami Chetanananda Published by Vedanta Society of St. Louis, 205 S. Skinker Blvd., St. Louis, Book MO 63105, U.S.A. 2018, Hard bound, pp.480. $29.95 (Available at Advaita Ashrama, 5 Dehi Reviews Entally Road, Kolkata - 700 014. `500.) For review in The Vedanta Kesari, publishers need to send th ‘Sir, have you seen God?’ asked us two copies of their an English-educated young man from latest publication. 19 century Bengal to a priest of Kali at Dakshineswar temple, a question he had already asked many spiritual luminaries of that time. But unlike the other answers which skirted round the issue with vaguesee God generalisations, with open eyes this time the reply from the priest was definitive: ‘Yes, I have seen God. I as clearly as I meditation using Sri Ramakrishna as the centre. see you. And I can also show God to you.’ One can visualise how he himself must have May 2019 This cameo forms the foundation of the deeply meditated on Sri Ramakrishna and others 40 Ramakrishna-Vivekananda tradition extant in he wrote about for each of the excellent volumes various pockets of the globe today. From this he has earlier presented to the interested reader scene Vivekananda formulated his Practical with such disciplined regularity. This present Vedanta: ‘The same Brahman pervades all beings; volume can therefore be taken as a roadmap to this knowledge is the culmination of Vedantic seeing God with open eyes through the process of experience.’ These words make it evident that meditation based on the felt and lived we see God in everyone and everything experiences of the author. around us—obviously with our eyes After the science-religion

The Vedanta Kesari The Vedanta open. conflicts and controversies which As an heir to this vibrant clouded the human mind for a tradition, Swami Chetanananda has long stretch of time, the present wielded his prolific pen to tell us century seems to be veering towards in the present volume how each a resolution. And in the process, one of us can ‘See God with Open spirituality is being foregrounded by Eyes’ (an assurance given by Sri thinkers and practitioners of various Ramakrishna to Narendranath Datta disciplines. In this globalSee God pursuit, with (later Vivekananda) in the initial days Open ancientEyes Indian spiritual experiments of their acquaintance), if we follow the are gaining ground. procedure detailed by this book. is a timely effort by Swami As a process of natural transition, Chetanananda to contribute to the move towards the inexhaustible creative fount of Chetanananda spiritualising the contemporary times, using has moved from his earlier books—a series of Sri Ramakrishna who has been variously hailed interesting life-stories ofSee people God associatedwith Open Eyes,with as the culmination of the thousands of years of the tradition—to the inward realm of human wisdom of India. experience. In this book As the subtitle suggests, meditation on Sri he has given a remarkable treatise on the art of Ramakrishna is the path to follow for ‘seeing God with open eyes’. The author describes Sri becomes one’s guru.’ (p.35) Since all attempts Ramakrishna as ‘the ideal of innumerable people at meditation aim towards God-realization, both in the East and the West.’ (p.13) Chetananandaji quotes a mystic saint of India The definitions and other aspects of to give another dimension, ‘Service, worship, meditation on Sri Ramakrishna that dot the and humility are three important disciplines present volume are therefore very significant. for God-realization.’ (p.104) The scene of Jesus In fact, the author spends much effort in serving bread and wine to his disciples, helps to explaining the ‘why’, ‘what’, ‘how’, ‘when’ and bring forth an important process of meditation: ‘where’ of meditation in the pages of this sizeable ‘Visualising theseIshta actions of the avatars is a kind volume. In the ‘Introduction’ itself he takes up of dynamic meditation that quickly connects our the concept: ‘why’ meditation: ‘Meditation is minds with the (Chosen Deity).’ (p.107) the science of calming the mind and attaining Citing scriptural injunctions, spiritual enlightenment.’ (p.13) The author clearly Chetananandaji highlights ‘what’ the qualities enunciates that in the turbulence of material of a mind which has reached the pinnacle of progress, meditation is that stable support which meditation are: ‘The scriptures say that the eludes the mind unless concerted efforts are mind of a knower of Brahman is not affected by made to calm it. He also says, ‘Meditation opens pleasant and unpleasant, good and evil, happiness the inner eye, known as the “third eye,” “the and misery, praise and blame.’ (p.40) In other mental eye,” or the “eye of knowledge.”’ (p.78) words, the equanimity which evolves human Then comes the question of executing the life to a higher level of existence is succinctly May 2019 change we have been preparing for in entering the projected here. arena of meditation. Here Chetananandaji speaks Talking about the ‘when’ of meditation, he 41 about ‘what’ is needed for practising meditation: indicates the need for surrender after which the ‘A pure mind.... We meditate with a concentrated, time is ripe for meditation. For this one needs to one-pointed mind.’ (p.24) In this context the overcome maya and go beyond the gunas. Lord author quotes the words of Ramakrishna, ‘He who Krishna’s words in the Gita explains this point: is aware of his conscious self is a man.’ Focussing ‘This divine maya of mine consisting of gunas is on these words of Ramakrishna, the author hard to overcome. But those who take refuge in PAGE SPONSOR : A DEVOTEE, MYLAPORE, CHENNAI MYLAPORE, DEVOTEE, A : SPONSOR PAGE

emphasises: ‘This awareness is the awakened me alone transcend this maya. (Gita 7:14)’ (p.47) Kesari The Vedanta living mind’ (p.24)—the kind of mind which Throughout the volume Chetananandaji has is ready to undertake the task of meditation. repeatedly mentioned various possible contexts Chetananandaji also provides us a role-model for meditation using scenes and experiences for emulation: ‘Ramakrishna’s mind was pure, connected with the life of Sri Ramakrishna. He has cosmic and free from desires and doubts.’ (p.28) chapters devoted to each of these: Ramakrishna’s The importance of human imagination for success Form, his Mind, Divine Qualities, Lila, Service in meditation is then sharply underlined. (p.78) to Humanity, Places of his Lila, Teachings on Chetananandaji clearly shows how this Meditation, Prayer and Scriptures. can be done. Tackling the question ‘how’ of A very interesting part of the volume meditation, he lays emphasis on ‘love’: ‘When love found in ChaptersSri Sri Ramakrishna 10 and 11 talk Lilaprasanga about the dawns, meditation becomes easy.’ (p.13) Again, (Divinehistory Play)of two and seminal Sri Sri books Ramakrishna of the Ramakrishna Kathamrita in another place quoting Swami Saradananda (Gospel)tradition— he elaborates how the mind becomes fit for meditation: ‘A spiritual aspirant becomes pure . by controlling the mind completely through Not only for spiritual practitioners but also constant practice of detachment and self-control. for researchers there is a chapter on ‘Krishna The Master used to say that one’s very mind then and Ramakrishna on Meditation.’ Here we find among other details an answer to the ‘where’ of published by the author in 1980 in the Souvenir meditation: ‘...the place for meditation should be of the Ramakrishna Math and the Ramakrishna clean; a nice view is also preferable... a spiritual Mission Convention. It gives a closure to the atmosphere’. In the absence of these desirable presentations in the preceding chapters. An traits, Sri Ramakrishna’s expansive view is exhaustive list of references and a detailedSee God indexwith proferred: ‘You may meditate wherever you like. Openfollow Eyesthe Appendix. Every place is filled with Brahman-consciousness.’ On first reading, the book (p.359) appears like a detailed manual of For those who want to embark on a dynamic spirituality. And this conviction is firmly virtual tour of the place where Sri Rama established with repeated readings. In fact, to krishna lived and enacted his worldly play, Swami Chetanananda’s long list of methods of Chapter 13 ‘Dakshineswar: An Abode of Bliss’ is meditation leading us to see God with open eyes very helpful. I would like to add one more—reading a few A chapter entitled ‘The Magnitude of pages of his book every day would be a valid Ramakrishna’s Life th and Message’ does much to method too. The vivid and cogent narrative reiterate the genius of this unique phenomenon makes Sri Ramakrishna come alive in the eye who lived in the 19 century in almost complete of our imagination and makes meditation a anonymity but whose distinctive efforts to unfold natural outcome. It induces the deep love which an inclusive and non-sectarian vision to the is a prerequisite of meditation. The reader is May 2019 world at large is slowly but surely taking shape. immersed in a spiritual current which inundates Swami Chetanananda’s present volume and his the mind and brings the bliss of peace. Therefore 42 other books as well as the publications of the this book is a much needed resource. Ramakrishna Order have had a role to play in The volume can also be seen as a this, continuing a process that was initiated by valuable sourcebook for spiritual tourism—a Swami Vivekananda’s appearance at the Chicago consciousness enhancing experience. For Parliament of Religions in 1893. instance, there islila an impressive listishta of places on Coming back to the keyword of the volume, pages 154-55 which will awaken a deep intimacy that is, ‘meditation’, in Chapter 15 the author talks with the divine (play) of the (chosen

The Vedanta Kesari The Vedanta about ‘Meditation on the New Year’ (the Kalpataru ideal—in this case Ramakrishna) and aid the Day—an importantphalasruti event in the Ramakrishna process of meditation. calendar) and Chapter 16 ‘Blessed Meditation’ Swami Chetanananda has established which gives the of the volume like himself as a writer of repute in the dominion of at the end of our mantras: ‘We want to achieve global spirituality with a readership spanning the spiritual experience and divine inebriation East and the West. His writings are considered through meditation.’ (p.401) a reliable resource for spiritual growth of the Chapter 17 ‘An Imaginary Interview with aspirant. I feel that he has merged the essence inRamakrishna’ Udbodhan is an English version of Swami of all his other published works into this single Chetanananda’s original Bengali piece published magnum opus to help all those who have or magazine in 2011 which raises are about to embark on their spiritual voyage. crucial questions that trouble the contemporary Excellent pictures, meticulous editing and minds and structures the rational answers which impeccable quality of publication, the usual Sri Ramakrishna gives. hallmarks of his books, enhance the value of the This is followed by an Appendix which present______volume too. A PROF.book SUMITAworth ROY, reading HYDERABAD again is equally relevant in today’s world dogged by and again. crises on all sides. This too is an article which was What is Religion?

The Thirst for God is Religion

The thirst for God is religion. 1

always eagerly asked people the way, and they This is yet another amazing statement by gave him the right directions, saying, “This is the Prophet of this age. Let us listen to the not the path; follow that one.” At last, the words of his master Sri Ramakrishna in this devotee was able to get to Puri and worshipif you arethe regard. Once, Sri Ramakrishna said to the Deity. So3 you see, even if you are ignorant,

earnest.’ May 2019 devotees assembled in his room, quoting the someone will tell you the way words of Sri Girindra Ghosh of Pathuriaghata, Jnanis 43 regarding turning our passions to God: ‘Since Once, while discussing with someone, he you cannotInstead get rid of of desiring your passions worldly – pleasures,your lust, was toldI have that not got rid have of allno desires.desires Iat have all. theSri desireyour anger,God. and so on – give them a new desireRamakrishna for love madeof God.’ a marvelous4 statement. He direction. said, ‘ Have intercourse with Brahman. If you cannot get rid of anger, then change its But, this desire is classified as desire only direction. Assume the tamasic attitude of for the sake of logical propriety, while it is PAGE SPONSOR : SMT. RAJAM SUBRAMANIAM, CHENNAI RAJAM SUBRAMANIAM, SMT. : SPONSOR PAGE bhakti, and say: “What? I have repeated the nothing like the desires we generally deal with Kesari The Vedanta hallowed name of Durga, and shall I not be in our life. Just as we saw last month that the liberated? How can I be a sinner anymore? How pleasure of the Self is totally different from can I be bound anymore?” If you cannot get rid every kind of pleasure we are generally of temptation, direct it toward God. Be experiencing, so also, this desire for God, the infatuated with God’s beauty. If you cannot get thirst for God is totally different from all other rid of pride, then be proud to say that you2 are desires. the servant of God, you are the child of God. ‘What creates these desires? The Thus turn the six passions toward God’ existence of external things. It was the light that Elsewhere, he said, ‘A man may not know made the eyes; it was the sound that made the the right path, but if he has bhakti and the ears. So every desire in human beings has been desire to know God, then he attains Him created by something which already existed through the force of sheer bhakti. Once a outside. This desire for perfection, for reaching sincere devotee set out on a pilgrimage to the the goal and getting beyond nature, how can it temple of Jagannath in Puri; he did not know be there, until something has created it and the way; he went west instead of south. He no drilled it into the soul of man, and makes it live doubt strayed from the right path, but he there? He, therefore, in whom this desire is What 5 awakened, will reach thewant goal. We want ‘The first step is: do we want? Let us everything but God.’ ask ourselves this question every day, do we ‘The chief thing is to God. We want want God? You may read all the books in the everything except God because our ordinary universe, but this love is not to be had by the wants are supplied by the external world; it is power of speech, not by the highest intellect, only when our necessities have gone beyond not by the study of various sciences. He who the external world that we want a supply from desires God will get Love, unto him God gives the internal, from God. So long as our needs are Himself. Love is always mutual, reflective. You confined within the narrow limits of this may hate me, and if I want to love you, you physical universe, we cannot have any need for repulse me. But if I persist, in a month or a year God; it is only when we have become satiated you are bound to love me. It is a well-known with everything here that we look beyond for a psychological phenomenon. As the loving wife supply. It is only when the need is there that the thinks of her departed husband, with the same demand will come. Have done with this child’s love we must desire the Lord, and then we will play of the world as soon as you can, and then find God, and all books and the various sciences you will feel the necessity of something beyond would not be able to teach us anything. By the world, and the first step in religion will reading books we become parrots; no one come. becomes learned by reading books. If a man May 2019 ‘There is a form of religion which is reads but one word of love, he indeed becomes‘Do we 44 fashionable. My friend has much furniture in wantlearned. God?’ So we want first to get that desire. her parlor; it is the fashion to have a Japanese ‘Let us ask ourselves each day, vase, so she must have one even if it costs a When we begin to talk religion, and thousand dollars. In the same way, she will have especially when we take a high position and a little religion and join a church. Religion is not begin to teach others, we must ask ourselves for such. That is not want. Want is that without the same question. I find many times that I which we cannot live. We want breath, we want don’t want God, I want bread more. I may go food, we want clothes; without them we cannot mad if I don’t get a piece of bread; many ladies The Vedanta Kesari The Vedanta live. When a man loves a woman in this world, will go mad if they don’t get a diamond pin, but there are times when he feels that without her they do not have the same desire for God; they he cannot live, although that is a mistake. When do not know the only Reality that is in the a husband dies, the wife thinks she cannot live universe. There is a proverb in our language – without him; but she lives all the same. This is ‘If I want to be a hunter, I will hunt the the secret of necessity: it is that without which rhinoceros; if I want to be a robber, I will rob we cannot live; either it must come to us or we the king’s treasury.’ What is the use of robbing die. When the time comes that we feel the same beggars or hunting ants? So if you want to love, about God, or in other words, we want love God. Who cares for these things of the something beyond this world, something above world? This world is utterly false; all the great all material forces, then we may become teachers of the world found that out; there is no religious. What are our little lives when for a way out of it but through God. He is the goal of moment the cloud passes away, and we get one our life; all ideas that the world is the goal of glimpse from beyond, and for that moment all life are pernicious. This world and this body these lower desires seem like a drop in the have their own value, a secondary value, as a ocean? Then the soul grows, and feels the want means to an end; but the world should not be of God, and must have Him. the end. Unfortunately, too often we make the world the end and God the means. We find nothing except God. This world is good so far as people going to church and saying, ‘God, give me it helps one to go to the higher world. The such and such; God, heal my disease.’ They want objects of the senses are good so far as they nice healthy bodies; and because they hear that help us to attain higher objects. We always someone will do this work for them, they go and forget that this world is a means to an end, and pray to Him. It is better to be an atheist than to not an end itself. If this were the end we should have such an idea of religion. As I have told you, be immortal here in our physical body; we this Bhakti is the highest ideal; I don’t know should never die. But we see people every whether we shall reach it or not in millions of moment dying around us, and yet, foolishly, we years to come, but we must make it our highest think we shall never die; and from that ideal, make our senses aim at the highest. If we conviction we come to think that this life is the cannot get to the end, we shall at6 least come goal. That is the case with ninety-nine percent nearer to it. We have slowly to work through the of us. This notion should be given up at once. world and the senses to reach God.’ This world is good so far as it is a means to ‘Until you have that thirst, that desire, you perfect ourselves; and as soon as it has ceased cannot get religion, however you may struggle to be so, it is evil. So wife, husband, children, with your intellect, or your books, or your money and learning, are good so long as they forms. Until that thirst is awakened in you, you help us forward; but as soon as they cease to do May 2019 are no better than any atheist;7 only the atheist that, they are nothing but evil. If the wife help is sincere, and you are not.’ us to attain God, she is a good wife; so with a 45 ‘Atheists and materialists can have ethics, husband or a child. If money helps a man to do but only believers in the Lord can have good to others, it is of some value; but if not, it religion… The first essential is to want God is simply a mass of9 evil, and the sooner it is got honestly and intensely. We want everything but rid of, the better.’ God, because our ordinary desires are fulfilled ‘After initiation, there should be in the by the external world. So long as our needs are aspirant after Truth, Abhyasa or earnest and confined within the limits of the physical repeated attempt at practical application of the PAGE SPONSOR : SMT. SHALINI PAPPU, CHENNAI PAPPU, SHALINI SMT. : SPONSOR PAGE universe, we do not feel any need for God; it is Truth by prescribed means of constant Kesari The Vedanta only when we have had hard blows in our lives meditation upon the Chosen Ideal. Even if you and are disappointed8 with everything here that have a burning thirst for God, or have gained we feel the need for something higher; then we the Guru, unless you have along with it the seek God.’ Abhyasa, unless you practice what you have (There is something) ‘called Vimoka, been taught, you cannot10 get realization. When freedom from desires. He who wants to love all these are firmly established in you, then you God must get rid of extreme desires, desireReferences will reach the Goal.’ The Complete Works of Swami Vivekananda. CW. Vol-4. Addresses on Bhakti-Yoga: The First [hereafter CW] Vol-1. Practical Religion: Breathing Steps 1) 6) And Meditation CW. Vol-2. Bhakti Or Devotion The Gospel of Sri Ramakrishna. [hereafter Gospel] CW. Vol-7. Inspired Talks: Entry on July 31, 1895 7) Entry on October 22nd, 1885 CW. Vol-4. Addresses on Bhakti Yoga: The 2) 8) Ibid Preparation 9) Gospel. Entry on Monday, October 20th, 1884 CW. Vol-3. What Have I Learnt? 3) CW. Vol-2: Bhakti or Devotion 4) 10) 5) The Vedas: An Exploration

Gods of the Vedas LAKSHMI DEVNATH (Continued from previous issue...)

सहस्रशीर्ष‌ा पु셁षः। सहस्र섾क् सहस्रपात्।‌ The or Bhuvarloka – the intermediary space, and Purusha Sukta, A Vedic hymn extols the pre- Bhuloka – the terrestrial sphere. The presiding eminence of the Purusha who is unanimously deities of these spheres are Savitr or Surya, identified as Narayana. Purusha Sukta along Indra or Vayu and Agni or fire. These three Gods with other hymns in the Vedas promulgates the again got multiplied into 33 and divided as 11 pantheistic view of creation. An analysis of the for each sphere. Numerous passages in the Rig Vedic hymns reveals that Lord Vishnu, is in Veda as well as in the other Vedas indicate the reality the sum and substance of the verses. existence of these 33 gods. The Satapatha They clearly establish the supremacy of Vishnu. Brahmana throws some more light on the May 2019 In fact, he is extolled as the highest God par subject when it elucidates that the 33 gods 46 excellence in the Rig Veda – an adjective applied consist of the eighth Vasu-s, the 11 Rudras-s, to none other than Vishnu. A sampling of the the 12 Aditya-s, Dyu and Prithvi. The 8 Vasu-s verses given below reveal the veracity of this are Dhava, Dhruva, Soma, Apa, Anila, Anaala, statement. Pratyusha and Prabhasa. The 12 Aditya-s are ‘Three of these worlds Vishnu strode; Vishnu, Dhatr, Mitra, Aryaman, Tudra, Varuna, thrice did he plant his foot’; ‘The whole of this Surya, Bhaga, Vivasvat, Pusan, Savitr, and Tvastr. universe was gathered in the dust of His The names of the 11 Rudras are not clearly footsteps’; ‘Vishnu, the Guardian of all, he mentioned in the Vedas, but they have been The Vedanta Kesari The Vedanta whom none can deceive, made three strides variously referred to in the and and henceforth established the Dharma (an Taittriya Aranyaka. These 33 Gods were further obvious reference to the Trivikrama)’; ‘As the augmented into three thousand three hundred eyes spread out as it were in the sky so do the and thirty-nine Gods. (R. V. 111.9.99) wise ones see the supreme state of Vishnu’; The most mentioned God in the Rig Veda ‘The ever prayerful and awakened wise realised is Indra. Of the gods belonging to the Ethereal that Supreme state of Vishnu.’ Yaska, the master region, Vayu is the most prominent and Agni is of etymology, explains the literal meaning of the described as the greatest of the Terrestrial gods. word Vishnu as immanent and the all-pervasive He perhaps next to Indra gets the largest Principle who spreads over all the planes of number of prayers from the Vedic Rishis. existence. Besides these principal deities there is also The rishis of the Vedas perceived the mention of many minor gods and goddesses in universe in three different stratas or planes of the Rig Veda. Some of the most sublime hymns existence: Dyuloka or Swarga– the celestial of the are dedicated to Mitra and sphere whichThe author is theis a researchertopmost plane,and writer Antariksha with various booksVaruna and articles revealing to her credityet another on Indian facet music of and our culture. Rishis [email protected] as master poets. Mitra symbolises light and the dawn. The Vedic religion reveals an attempt was considered to be the God of day and by the Rishi to interpret the true nature of their Varuna, the deity of the deep blue sky. The root direct experience of inner power in terms of meaning of the word Varuna is ‘one that covers’. the objective nature known to ordinary man. Here are a few specimens of the beautiful Even an ordinary man can invoke the gods hymns addressed to these two deities – ‘O Mitra through the mantra composed by the Rishis. In and Varuna, you are mighty ones and increase fact, communion between gods and men forms the might of the devotees. You hold the three the most essential feature of the Vedic religion. celestial regions, the three shining worlds and The gods are the friends of man; their most the three terrestrial worlds. O Mitra and obvious quality is benevolence and they are Varuna, it is under your command that the cows invoked for favours. give milk, the rivers give sweet waters and the Frequent allusion to the birth of the gods three shining Gods – Agni, Vayu and Aditya can also be gleaned from the Vedic hymns. exist while carrying and raining waters.’ The Some of the hymns go thus – ‘Indra was god next in importance among the Aditya-s is without a foe from his birth.’ ‘The Rbhu-s were Savitr or Sun. He is often described as golden the sons of Sudhanvan who belonged to the handed and seated in a chariot to which are Angiras family.’ The Maruts were originally men yoked seven horses. The hymns describe him as who later became Immortal. There is a mention the great giver of life, wealth and energy. The of the birth of the Asvin-s. Most of the gods are May 2019 Rig Veda mentions the names of only 6 Aditya-s the sons of the goddess Aditi. The root meaning 47 – Mitra, Varuna, Bhaga, Savitr, Vishnu and Indra. of the word Aditi is unbroken, indivisible or However, in the other Vedas sometimes infinite. There are not many hymns in the Rig different names are given to these Sun gods. Veda dedicated to this ‘mother of gods’; still the It is not easy to decide the exact nature of names Aditi and Aditya-s are often met with in the gods in the Vedas. They are represented as all the Vedic texts. human in form. Some of their attributes relate Thus while there is a description of a host them to various natural phenomena. The of gods and some goddesses in the Vedic PAGE SPONSOR : SMT. PREETI AJIT KHIMSURA, CHENNAI PREETI AJIT KHIMSURA, SMT. : SPONSOR PAGE एकं सद्ꥍ섾 बधा वदन्त Kesari The Vedanta Maruts are the storm gods, Ushas is the dawn, hymns, one also comes across a very telling Vishnu, Savitr, Surya and Mitra also represent statement, ‘Truth is one, the learned call it by many names.’ Thus while religion and spirituality formed an intrinsic part of the Vedic society, a cursory reading of the societal descriptions of the times reveal a very vibrant society. People of the Vedic age seem to have enjoyed a very high degree of material comfort. There was plenty and luxury and most importantly the Vedic Rishis did not have a pessimistic view of life. To them, this world was a stepping stone to a higher life into other regions. In the next issue, we will close this series on the Vedas withTo abe glimpse continued. of the day-to-day life of the people of the Vedic age. ( . .) Topical Musings

This month, let us open our hearts to Swami Vivekananda, as he sings about the unparalleled glory of man. ‘This human body is the greatest body in the universe, and a human being the greatest being. Man is higher than all animals, than all angels; none is greater than man. Even the Devas (gods) will have to come down again and1 attain to salvation through a human body. Man alone attains to perfection, not even the Devas.’ ‘The Real Man is one and infinite, the omnipresent Spirit. The apparent man is only a limitation of that Real Man. The Real Man, the Spirit, being beyond cause and effect, not bound by time and space, must, therefore, be free. He was never bound, and could not be bound. The apparent man, the reflection, is May 2019 limited by time, space, and causation, and is, 48 therefore, bound. Or in the language of some of our philosophers, he appears to be bound, but really is not. This is the reality in our souls, this omnipresence, this spiritual2 nature, this What We Truly Are infinity. Every soul is infinite, therefore there is no question of birth and death.’ ‘I am omnipresent, eternal. Where can I go? Where am I not already? The Advaitist somewhere above the skies, it is because he The Vedanta Kesari The Vedanta dethrones all the gods that ever existed, or ever does not know that the skies also are in him. He will exist in the universe and places on that wants help from the skies, and the help comes. throne the Self of man, the Atman, higher than We see that it comes; but it comes from within the sun and the moon, higher than the heavens, himself, and he mistakes it as coming from greater than this great universe itself. No without. Man, after this vain search after books, no scriptures, no science can ever various gods outside himself, completes the imagine the glory of the Self that appears as circle, and comes back to the point from which man, the most glorious God that ever was, the he started – the human soul, and he finds that only God that ever existed, exists, or ever will the God whom he was searching in hill and exist. I am to worship, therefore, none but dale, whom he was seeking in every brook, in myself. “I worship my Self,” says the Advaitist. every temple, in churches and heavens, that To whom shall I bow down? I salute my Self. To God whom he was even imagining as sitting in whom shall I go for help? Who can help me, the heaven and ruling the3 world, is his own Self. I Infinite Being of the universe? These are foolish am He, and He is I. None but I was God, and this dreams, hallucinations; who ever helped any little I never existed.’ one? None. Wherever you see a weak man, a ‘You may invent an image through which dualist, weeping and wailing for help from to worship God, but a better image already exists, the living man. You may build a temple it were – in that man is God Himself; for in him in which to worship God,4 and that may be good, self-will is gone, crushed out, annihilated. That but a better one, a much higher one, already is the ideal man. We cannot reach that state yet; exists, the human body.’ yet, let us worship the ideal, and slowly struggle ‘The living God is within you, and yet you to reach the ideal, though, maybe, with faltering are building churches and temples and steps. It may be tomorrow, or it may be a believing all sorts of imaginary nonsense. The thousand years hence; but that ideal has to be only God to worship is the human soul in the reached. For it is not only the end, but also the human body. Of course all animals are temples means. To be unselfish,6 perfectly selfless, is too, but man is the highest, the Taj Mahal of salvation itself; for the man within dies, and temples. If I cannot worship in that, no other God alone remains.’ temple will be of any advantage. The moment I ‘Men should be taught to be practical, have realized God sitting in the temple of every physically strong. A dozen such lions will human body, the moment I stand in reverence conquer the world, not millions of sheep. Men before every human being and see God in him5 should not be taught7 to imitate a personal ideal, – that moment I am free from bondage, however great.’ ‘We must strengthen our body everything that binds vanishes, and I am free.’ and mind. First of all, our young men must be Compare these words with his scathing strong.8 Religion will come afterwards. Be

Topical Musings May 2019 words that we presented in the last issue of strong, my young friends; that is my advice to . We saw Swamiji describing our you.’ 49 actual state of existence, in the bluntest ‘Who will give you strength? Let me tell possible terms, without mincing any words. you, strength, strength is what we want. And Now, we see the same Swami describe what we the first step in getting strength is to uphold the truly are! This forces us to see the hugeBridging gap Upanishads, and believe – “I am the Soul”, “Me thisbetween gap theseis the twoSadhana, versions according of man. to Swami the sword cannot cut; nor weapons pierce; me VivekanandaThis bridge has to be gapped. the fire cannot burn; me the air cannot dry; I am the Omnipotent, I am the Omniscient.” PAGE SPONSOR : SMT. LAKSHMI DEVNATH, CHENNAI DEVNATH, LAKSHMI SMT. : SPONSOR PAGE . How shall we perform this Repeat these blessed, saving words. Do not say Kesari The Vedanta Sadhana? we are weak;9 we can do anything and ‘We should work in the best way we can, everything.’ 10 without dragging the ideal down. Here is the ‘India can only rise by sitting at the feet of

ideal. When a man has no more self in him, no Shri Ramakrishna.’ ‘If this nation11 wants to

t possession, nothing to call ‘me’ or ‘mine’, hast rise, take my word for it, it will have to rally given himself up entirely, destroyed himself as enthusiastically round this name.’ References The Complete Works of Swami Vivekananda. CW. Vol-4: ‘Christ, The Messenger’ [hereafter CW]. Vol-1: Raja-Yoga: Ch-II: ‘The First CW. Vol-9: ‘Sayings and Utterances’ 1) 6) Steps’ CW. Vol-3: ‘Vedanta in Its application to Indian Life’ 7) CW. Vol-2: Jnana-Yoga: Ch-II: ‘The Real Nature Of Ibid. 8) Man’ CW. Vol-6: Epistles, 30 November, To Dr. Nanjunda 2) 9) CW. Vol-2: Jnana-Yoga: Ch-XIII: ‘The Atman’ Rao 10) CW. Vol-2: Practical Vedanta: Part II CW. Vol-3: ‘Reply to Address of Welcome Presented 3) Ibid. at Calcutta’ 4) 11) 5) The Order on the March News & Notes from Ramakrishna Math and Ramakrishna Mission

Headquarters for school students, youth, (janma-tithi) teachers, and devotees: Baranagar Medical Sciences. Rajkot centre Math: 4 lectures (264 students The birthday of and 30 teachers); Coimbatore brought out a commemorative Sri Ramakrishna was celebrated Mission: cultural competitions volume to mark the 125th at Belur Math on Friday, 8 March, (507 students); Hatamuniguda: anniversary of Swamiji’s with spiritual fervour and delight. Quiz (140 students), 2 youth andvisit sharbat to Gujarat. Chennai May 2019 Cooked prasad was served to conventions (350 youth), lectures Math distributed buttermilk about 35,000 devotees. Swami (400 students); Hyderabad: 4 to about 20,000 50 Vishwanathananda presided youth conventions (3000 youth); people on 17 and 18 March over the public meeting held Malda: youth convention (470 on the occasion of the annual in the afternoon. As part of the youth); Mangaluru: lectures Ratha Yatra celebrations of celebration, Devotees’ Conventions (2750 students); Mysuru: 5 Sri Kapaleeshwarar Temple, were held on 13 and 14 February workshops (1044 youth); Naora: Chennai. The Math devotees and in which aboutPublic 2500 Celebration devotees lecture (1200 devotees); Pune: students of Ramakrishna participated on each day. 5 lectures (1077 tribal youth); Mission, Students’ Home

The Vedanta Kesari The Vedanta The annual Srinagar: cultural competition cleaned the streets around the Pavitrata in connection with Sri Rama- (60 orphanage girls); Vadodara: temple after the celebration. krishna’s birthday was held essay-writing (1159 students); Srimath Swami Vagishananda at Belur Math on Sunday, 17 Vijayawada: lecture (670 students Ji inaugurated the extension March. More than one lakh and 60 teachers); Colombo, to the prayer hall at Gadadhar people visited Belur Math in the Sri Lanka: 3 lectures (6500 Ashrama, Kolkata, on 24 course of the day. Cooked prasad devotees); Mymensingh, March, the birthday of Swami was served to about 40,000 Bangladesh: lecture (100 Yogananda. people. Due to unavoidable devotees). The National Assessment and circumstances, the fireworks th Accreditation Council (NAAC) display125 Anniversary was cancelled of Swami this year. News of Branch Centres Vivekananda’s Addresses at (India) awarded the highest grade of A++ to Ramakrishna Mission the World’s Parliament of Religions Vivekananda Educational and Lucknow centre inaugurated The following centres of the Research Institute (RKMVERI the year-long golden jubilee Order held various programmes itsdeemed asses university), Belur, for celebration of its Vivekananda five years in the first cycle of Polyclinic and Institute of sment. The Cumulative medical camps; 298 patients were shirts, 47160 trousers, 1248 treated and given free medicines. saries, 8010 tops, 1249 dhotis, Grade Point Average (CGPA) Porbandar centre held a cancer 119 school bags, 1086 shoes, 577 of 3.66 (out of 4) secured by detection and awareness camp umbrellas, and 7334 notebooks. RKMVERI is the second highest where 69 patients were examined. Dinajpur centre in Bangladesh CGPA obtained so far by the Salem centre held a medical distributed 60 saris and Lusaka universities accredited as per camp and treated 733 patients. 13 centre in Zambia distributed 40 the Revised Accreditation centres of the Order conducted T-shirts. Values Education Programmes Framework of NAAC. Eye Camps where 7825 were The following centres Flood Relief & Rehabilitation: treated, 991 given spectacles, and conducted several outreach Continuing relief services to 1759 operated. programmes: Baranagar Mission: families affected by the severe programmes in 4 colleges for Swachh Bharat Abhiyan floods of Aug 2018, Tiruvalla 304 students and 118 staff; Ashrama centre distributed 23,588 Delhi: students’ convention for conducted the following activities notebooks, 115 geometry boxes Mangaluru 820 students, 9 workshops in in February: (i) five cleanliness and 516 T-shirts among 3816 Delhi, Ernakulam, Chandigarh, drives in Mangaluru involving students. The headquarters has Gurugram and Visakhapatnam 1850 volunteers, (ii) awareness undertaken construction of 8 for 676 teachers and 169 campaigns for 24 days in which anganwadis (childcare centres) students, 110 LED projectors to volunteers reached out to nearly in Alappuzha district through the 1250 households in different parts Kochi centre. government schools in Haryana, May 2019

PAGE SPONSOR : A DEVOTEE, KISMATPUR, HYDERABAD KISMATPUR, DEVOTEE, A : SPONSOR PAGE Madhya Pradesh and Rajasthan; of Mangaluru city, spreading Fire Relief & Rehabilitation: awareness about cleanliness, Gurap: lectures for 320 youth; Aalo centre in Arunachal 51 and (iii) ten seminars in colleges Medinipur: workshops Pradesh, and Saradapitha centre covering 3560 youths. in 7 institutions for in West Bengal helped a family Ahimsa 2814 students and Jiva Seva Jiva Winter Relief: each with relief material after Desha Bhakti teachers; Rajkot: Through 26 centres in India their houses were burnt down. 2 programmes for Satya Shraddha the Order distributed 31251 Contai centre in West Bengal 160 primary school sweaters, 19500 jackets, 4848 helped a family to rebuild their Tyaga students; Vadodara:

blankets, 306 mufflers, and house destroyed in fire. Kesari The Vedanta Pavitrata programmes in 21 1000 coats. Dinajpur centre in Economic Rehabilitation: Nirbhaya schools for 5170 students. Bangladesh distributed 1200 Guwahati centre distributed blankets. Medical Relief: 11 tantsals (weaving instruments) 51 people donated blood at a Distress Relief: and 20 sewing machines. Rahara blood camp held by Kailashahar Through 28 centres in India centre distributed 6 tricycles and centre. Pala centre held two the Order distributed 64234 2 wheelchairs. (Continued on page 54...) Mysuru Baghbazar Kochi Special Report

May 2019 Golden Jubilee Celebrations of Ramakrishna Mission 52 Vivekananda Smriti Mandir, Khetri

It is unknown to many that Raja Ajit Singh, king of Khetri from 1870 to 1901, and an ardent patron of fine arts, science, and technology, played an important role in Raja Ajit Singh the life of Swami Vivekananda. The two came in contact

The Vedanta Kesari The Vedanta & his son at Mount Abu in 1891 when Swamiji reached there as a parivrajaka. Very soon, the raja became Swamiji’s close friend and disciple. This unique relationship between the Ajit Vivekking Museum and the sannyasi became the golden chapter in the May 2019 Golden Jubilee Celebrations of Ramakrishna Mission history of Khetri. Swamiji was in close touch with the Swami Vivekananda Raja until the latter’s untimely death in 1901. 53 Vivekananda Smriti Mandir, Khetri as a wandering Swamiji visited Khetri three times – twice in sannyasi, 1891 1891, and once in 1893 and altogether stayed there for 95 days. He stayed as the royal guest in ‘Fatteh Billass’, the palace built in 1866 by Raja Fatteh Singh. Raja Bahadur Sardar Singh, the grandson of Raja Ajit Singh gifted this palace to the Ramakrishna Mission in 1958. In 1959, the palace began to serve the people of The Vedanta Kesari The Vedanta Khetri as Ramakrishna Mission Vivekananda Smriti Mandir. As part of the golden Jubilee celebrations, this heritage building, which is a unique example of the art and architecture of the Shkehawti region of Rajasthan, has been restored to its pristine glory. The Diwankhana, the outhouse of the palace has been converted into the Ajit-Vivek Museum. The 3000 sq.feet, 4-floor multi-media museum, designed by National Institute of Design, Ahmedabad, showcases the life and teachings of Swamiji. Swami Suvirananda, the General Secretary of Ramakrishna Math and Ramakrishna Mission, inaugurated the Ajit-Vivek Museum in a 2-day function on 30th and 31st March 2019. Over 800 devotees and 50 sannyasis participated in the lectures and cultural events held during the two days.

May 2019 The Order on the March (Continued from page 51...) Pilgrimage 54 Sri Ramakrishna Math, Chennai is for over 30 years rehabilitating Leprosy Cured but Deformed Persons (LCDPs). As part of this programme, the LCDPs were, in the last three years, taken on a pilgrimage first to Kanyakumari, and then to Kashi, Prayag, Ayodhya and Gaya. As a pilgrimage to Kashi is complete only with a pilgrimage to Rameshwaram, the LCDPs went on a 5-day yatra from 11 March 2019 to Sri Rangam, Rameshwaram and Madurai. Before leaving, Kalaimamani Smt Gowri Rajagopal conducted a Kathakalakshepam and explained the significance of the three pilgrim centres. The yatra team included 36 LCDPs, 10 family members, 7 volunteers and a doctor. Special abhishekam was performed to Lord PAGE SPONSOR : A DEVOTEE, CHENNAI DEVOTEE, A : SPONSOR PAGE The Vedanta Kesari The Vedanta Rameshwara with the Ganga water that the yatris had brought from Kashi.

NOTICE: Swami Vrajamohanananda, whose pre-monastic name is Prashanta, has recently left the Ramakrishna Order attached to Ramakrishna Math, Belur Math. He is not eligible, therefore, to raise funds or seek other help from our devotees and general public on behalf of Ramakrishna Math and Ramakrishna Mission. —General Secretary, Ramakrishna Math & Ramakrishna Mission 55 PAGE SPONSOR : A DEVOTEE, CHENNAI DEVOTEE, A : SPONSOR PAGE Vol.106. No.5 The Vedanta Kesari (English Monthly) May 2019. Regd.

56 with the Registrar of Newspapers for India under No.1084 / 1957. Postal registration number:TN / CH (C) / 190 / 2018-2020. Licensed to Post without prepayment TN/PMG(CCR)/WPP-259 / 2018-2020. Date of Publication: 24th of every month; Posted on 26 April 2019

When you are doing any work, do not think of anything beyond. Do it as worship, as the highest worship, and devote your whole life to it for the time being. —Swami Vivekananda

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