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nd 102 Price: `10 Year of Publication The Vedanta Kesari THE LION OF VEDANTA A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

New Temple at Ramakrishna Mission Limbdi, Gujarat

February 2015 India's Timeless Wisdom

Give up hundred things when time to eat comes. Give up thousand things and take bath. Give up lakhs of things and give in charity. Give up crore of things and remember the Lord Hari. —Traditional Saying

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda Printed and published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trust fromThe No.31, RamakrishnaV edanta KMathesari Road, ~ 2 Mylapore, ~ FEBRUARY Chennai 2015 - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110 The Vedanta Kesari 102nd Year of Publication VOL. 102, No. 2 ISSN 0042-2983

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

CONTENTS

FEBRUARY 2015 Gita Verse for Reflection 45 Editorial  ‘Ignorance’ and ‘Knowledge’: A Spiritual Seeker’s Perspective 46 Articles  A Few Women Disciples of Swami Vivekananda 51 Prema Nandakumar  From the River of Time into Timelessness 55 Pravrajika Virajaprana  Overcoming Religious Intolerance: A Ramakrishna-Vivekananda Vedanta Perspective 63 R. Lekshmi and V. Vijitha  Five Pointers for Good Governance: Swami Vivekananda’s Ideas and the Politics of Our Times 69 Sandipan Sen Annual Report  Ramakrishna Math and Ramakrishna Mission Synopsis of the Governing Body Report for 2013-14 60 Special Report  The Vedanta Kesari Centenary Programme 74 New Find  Unpublished Letters of Swami Saradananda 67 The Order on the March 76 Book Reviews 79 Feature  Simhâvalokanam (News and Reports—December 1924-25) 50 Cover Story: Page 6 The V edanta K esari 4 FEBRUARY 2015 The Vedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 2462 1110 (4 lines) Fax : (044) 2493 4589 Email : [email protected] Website : www.chennaimath.org

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We invite our readers to liberally contribute to the Vedanta Kesari Permanent Fund. This will go a long way in placing this 100 years old magazine on firm financial footing to continue its service to the cause of a holistic and meaningful life. Your contributions (minimum of Rs.1000/- or US$ 25) by Cheque/DD/ MO should be sent to Sri Ramakrishna Math, Mylapore, Chennai, along with a covering note stating that it is meant for Vedanta Kesari Permanent Fund. Every contribution will be gratefully acknowledged and the donor’s name will be published in the Vedanta Kesari. All donations to Sri Ramakrishna Math are exempt from Income Tax under section 80G of the [Indian] I.T. Act, 1961. We accept online donations also. The V edanta K esari 5 FEBRUARY 2015 The V edanta K esari 6 FEBRUARY 2015

N Cover Story N A New Temple of Ramakrishna Mission, Limbdi, Gujarat Limbdi in Gujarat is associated with Swami Vivekananda who visited it as a wandering monk in 1891. After a dramatic encounter with a sect of degenerate worshippers, he was rescued by Thakor Saheb Yashwantsinghji of Limbdi who accommodated him in his Royal Palace and became his great admirer. The building housing the Royal Palace (Durbar Hall) was gifted to a trust managed by a group of devotees in 1968. In 1994, a sub-centre of the Ramakrishna Mission was started in Limbdi and Tower Bungalow (the Palace) was made into a memorial (now called Ramakrishna Mission Vivekananda Memorial, Tower Bungalow). The Mission campus is located at a place close to the memorial where it conducts a number of spiritual, cultural and charitable activities. A new temple of Sri Ramakrishna was consecrated at the Mission premises on 1 November 2014. See report on page 76. o The Vedanta Kesari Patrons’ Scheme We invite our readers to join as patrons of the magazine. They can do so by sending Rs.2000/- or more. Names of the patrons will be announced in the journal under the Patrons' Scheme and they will receive the magazine for 20 years. Please send your contribution to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai with a note that the enclosed amount is for the Patrons' Scheme. (This scheme is valid in India only).

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The Vedanta Kesari Library Scheme

SL.NO. NAMES OF SPONSORS AWARDEE INSTITUTIONS 5829. Ms. P.K. Bhuvaneswari, Madurai M.A. Chidambaram College, Taramani, Chennai - 600 113 5830. -do- A.J. College, Sholinganallur, Chennai - 600 119 5831. -do- Chennai National Arts & Sci. College, Avadi, Chennai - 600 054 5832. -do- Sri Balaji Polytechnic College, Kolapakkam, Chennai - 600 048 5833. -do- Dhanalakshmi College, Varadarajapuram, Chennai - 600 048 5834. -do- Hindustan College, Padur, Chennai - 603 103 5835. -do- Dr. M.G.R. Janaki College, Adyar, Chennai - 600 028 To be continued . . . The Vedanta Kesari

VOL. 102, No. 2, FEBRUARY 2015 ISSN 0042-2983 EACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN.

Gita Verse for Reflection Tr. by Swami Tapasyananda

—Bhagavad Gita, 12-3 Those who are devoted to the Imperishable (the Impersonal Absolute)—who is the firm support of the world and is also undefinable, unmanifested, transcendent, motionless, eternal and all-pervading,—even they reach Me alone, striving with their senses controlled, and with mind tranquillised and set on the welfare of all. B

When this highest ideal of love is reached, philosophy is thrown away; who will then care for it? Freedom, Salvation, Nirvana—all are thrown away; who cares to become free while in the enjoyment of divine love? ‘Lord, I do not want wealth, nor friends, nor beauty, nor learning, nor even freedom; let me be born again and again, and be Thou ever my Love. Be Thou ever and ever my Love.’ ‘Who cares to become sugar?’ says the Bhakta, ‘I want to taste sugar.’ Who will then desire to become free and one with God? ‘I may know that I am He; yet will I take myself away from Him and become different, so that I may enjoy the Beloved.’ That is what the Bhakta says. Love for love’s sake is his highest enjoyment. —Swami Vivekananda, CW 3.99

The V edanta K esari ~ 45 ~ FEBRUARY 2015 Editorial

‘Ignorance’ and ‘Knowledge’ A Spiritual Seeker’s Perspective Ignorance and Knowledge but in spiritual matters, ignorance is rather In some context or other, all spiritual intangible, invisible and incomprehensible seekers encounter the term ignorance. But ‘something’. For instance if we do not know ignorance of what? And knowledge of how to operate a simple email, we can learn what? How ‘ignorance’ affects us and how from others and in a trice we can become ‘knowledge’ changes our lives—we are left ‘experts’ in handling the emails. But spiritual wondering about these questions. ignorance does not go away by just increasing In practical world, we use these two our ‘knowledge’ by reading or listening. terms—knowledge and ignorance—in a With all his knowledge of emails, internet, variety of ways. We all know how knowledge and modern technology, a person may still and ignorance play a vital role in serious be utterly ignorant—spiritually speaking! issues of life. Think of a subject that one is For spiritual knowledge is something so very studying (and the tension and anxiety of not different from our knowledge of the world. knowing our subject well while appearing for a school or college examination!) or the latest Two Types of ‘Ignorance’ discoveries in science or changes in govern- According to the Mundaka Upanishad,1 ment policies or legal matters, and so on— there are two types of knowledge—objective knowledge or ignorance of something can and subjective. Objective knowledge is the create or destroy a situation. Of course ‘too knowledge about various properties, functions much of knowledge’ has a lighter side as and aspects of the world of objects which well. ‘My mother can speak for hours on any senses can perceive. It is objective knowledge subject,’ said a boy to his friend. ‘So what! that we mean when we use the term ‘general My mother can speak for hours without knowledge’. Where there is ‘knowledge’, any subject,’ responded his friend. ‘Ah, there is also ‘ignorance’. All science, literature, knowledge’! political news, Internet data and so on, Indeed, we all want ‘knowledge’. The all comes within the purview of objective urge to know is inherent in man. But mere knowledge. knowledge is not sufficient. Knowledge is The Upanishad goes further and power but only increase of knowledge will classifies even knowledge of spiritual know- result in increase of sorrow—unless there is ledge one gets from spiritual books or increase in wisdom as well. scriptural texts, without ‘realisation’ as The terms knowledge and ignorance, ignorance. Referring to it Swami Vivekananda however, acquire a completely refreshing says, meaning when used in the context of spiritual Talking, arguing, and reading books, the highest life. In mundane matters, ignorance can be flights of the intellect, the Vedas themselves, all overcome by studying and knowing things these cannot give knowledge of the Self.2

The V edanta K esari ~ 46 ~ FEBRUARY 2015 9

Knowledge in the spiritual sense is a knowledge satisfies wants only for a time. It specific term. It is not about knowing and is only with the knowledge of the spirit that quoting what one knows but becoming wise, the faculty of want is annihilated for ever; so growing in love and calmness, and cultivating helping man spiritually is the highest help that unselfishness and purity of character which is can be given to him. He who gives man spiritual the real sign of spiritual knowledge. Swamiji knowledge is the greatest benefactor of mankind further says, and as such we always find that those were the most powerful of men who helped man in In intellectual development we can get much his spiritual needs, because spirituality is the help from books, but in spiritual development, true basis of all our activities in life. . . Next almost nothing. In studying books, sometimes to spiritual comes intellectual help. The gift of we are deluded into thinking that we are being knowledge is a far higher gift than that of food spiritually helped; but if we analyse ourselves, and clothes; it is even higher than giving life to we shall find that only our intellect has been a man, because the real life of man consists of helped, and not the spirit. That is the reason knowledge. Ignorance is death, knowledge is life. why almost everyone of us can speak most Life is of very little value, if it is a life in the dark, wonderfully on spiritual subjects, but when groping through ignorance and misery.5 the time of action comes, we find ourselves so In other words, knowledge is the true woefully deficient.3 basis of life, peace and joy, and ignorance is the ‘He whose efforts are bereft of all desire and source of all pain and death. selfishness has burnt all this bondage of action with the fire of knowledge. He is wise.’ Reading ‘Ignorance’ through the Prism of Four Yogas books cannot do that. The ass can be burdened According to Santana Dharma, the with the whole library; that does not make him Perennial Philosophy of India, there are four learned at all. What is the use of reading many major pathways to spiritual knowledge. 4 books? Called by the generic term Yoga, these paths Reading books helps one get some are: Jnana Yoga, Karma Yoga, Bhakti Yoga knowledge about spirituality but intellectual and Raja or Dhyana Yoga. Each of these knowledge does not guarantee spiritual Yogas aims at removing ‘ignorance’ by getting realization. It is an inner experience, change in ‘knowledge’ but have their own ways of one’s thinking that is the function of spiritual understanding ‘ignorance.’ We may try to knowledge. The Chandogya Upanishad says, have a clearer idea about ‘ignorance’ following ‘The knower of Self goes beyond all sorrow.’ these four yogas: Knowledge of the objective world cannot According to Jnana Yoga, the Path of extinguish the flames of pain and sorrow, fear Knowledge, ignorance means ignorance of and anxiety or the cycle of birth and death the true nature of the Self. We are all aware of that plague the human existence. Which law ourselves. But what is self? We mistakenly think of physics and chemistry or which accounting of self as body, mind and ego. This mistaken principle or which political news can remove thinking is born of ignorance called Maya—a the pain of a heart sunk in ignorance of Self? conglomerate of time-space-causation (also Swami Vivekananda says, called Upadhis, ‘limiting conditions’). To know Spiritual knowledge is the only thing that the Self, one has to overcome this identification can destroy our miseries for ever; any other with body-mind-ego. The process of doing it is

The V edanta K esari ~ 47 ~ FEBRUARY 2015 10 called Jnana Yoga. While one has to analyze, sorrow—since all objects are in Nature which separate the real Self from the non-self, one is ever changing, subject to the laws of decay, also has to cultivate virtues such as patience, change and death. One should separate the forbearance, non-violence and so on. To ‘have’ Eternal Seer from what is experienced or knowledge, in this sense, means that one is ‘seen’, in order to attain perfect peace and joy. ever aware of one’s divine nature—the atman. To ‘have’ knowledge, in this sense, means that According to Karma Yoga, the Path of one has overcome the Nature by getting rid of detached action, ‘ignorance’ means ignorance all false identifications through the practice of of the true nature of the agent of work (karta— concentration and absorption. as also bhokta or enjoyer). A true Karma Yogi is never attached to action, or the fruits of action, Other Meanings of ‘Ignorance’ nor to even non-action. He lives without Sri Ramakrishna said that knowledge of expectations, just for the good of others. many is ignorance and knowledge of One is Removing ignorance, in case of Karma Yoga, true knowledge. How? According to the mystic means to get rid of the idea of being identified experience of sages, the whole world itself is a with Prakriti or Nature which included body, manifestation of God. It is God, who is of the mind and ego, and being aware of one’s true nature of Pure Consciousness, who becomes being which is beyond all conditions and the multiplicity called the world. Multiplicity fetters. To ‘have’ knowledge, in this sense, though tangible is not real; it is One out of means that one is ever free from all desires, which all have come from. Hence multiplicity expectations and being aware of one’s divine is ‘ignorance’ and oneness is ‘knowledge’. nature—so to say. Sri Ramakrishna also refers to ego, the According to Bhakti Yoga, the Path of sense of ‘I’ as ignorance. God is the doer but divine love, ‘ignorance’ means ignorance of ego thinks it is the doer. He says, the eternal relationship or oneness between Ignorance lasts as long as one has ego. There the lover and the loved—i.e., devotee and God. can be no liberation so long as the ego remains. Bhakti is of two stages, preparatory and ripe. ‘O God, Thou art the Doer and not I’—that is In the preparatory stage, a devotee follows knowledge.6 rules of worship and love through forms, Further, Sri Ramakrishna says that God rituals, chantings and so on. At the ‘ripened’ creates through his Primordial Energy called stage, he needs no supports to cultivate love; Shakti. Also called Maya, it is of two types: he is established in love. To ‘have’ knowledge, Shakti alone is the root of the universe. That in this sense, means that one is free from all Primal Energy has two aspects: Vidya and hatred and negative feelings and one is full of Avidya. Avidya deludes. Avidya conjures up sweetness and joy of divine love. It is a kind of ‘woman and gold’ [i.e. lust and greed], which divine madness. casts the spell. Vidya begets devotion, kindness, According to Raja Yoga, the Path of wisdom, and love, which lead one to God. This Meditation, ‘ignorance’ means ignorance of Avidya must be propitiated, and that is the the eternal separation of the seer and seen. purpose of the rites of Shakti worship.7 We ‘see’ through our mind, using our eyes. To a man of spiritual knowledge, the And in the process become one with the object whole world, life itself, appears as unreal, of perception. That is what causes pain and like a film or drama. He is established in

The V edanta K esari ~ 48 ~ FEBRUARY 2015 11 the Witness Consciousness which watches Here ‘ignorance’ means a kind of mis- everything external and ‘internal’. It remains taken thinking—taking the non-eternal as unchanged in the three states of being too— eternal and so on. It is a kind of confusion waking, dreaming and sleeping. or delusion or wrong thinking. ‘Knowledge’ Speaking of Maya, Swami Vivekananda means correcting this distorted thinking. says, Finally, knowledge and ignorance, in the We are born in this Maya, we live in it, we think spiritual sense, refer to the knowledge of Self in it, we dream in it. We are philosophers in it, and absence of it. It is Self-knowledge which is we are spiritual men in it, nay, we are devils in the source of lasting happiness and joy in life. this Maya, and we are gods in this Maya. Stretch What happens when one ‘knows’ the Self? He your ideas as far as you can, make them higher becomes peaceful, unruffled, pure and strong. and higher, call them infinite or by any other The Kena Upanishad10 says, name you please, even these ideas are within He who says he does not know (Brahman, the this Maya. It cannot be otherwise, and the whole Ultimate Reality), knows it. He who says he of human knowledge is a generalisation of this knows, does not know it. It is known to those Maya trying to know it as it appears to be. This who say they do not know it; it is not known to is the work of Nama-rupa—name and form. those who say they know it. Everything that has form, everything that calls up an idea in your mind, is within Maya; for In Swamiji’s words, everything that is bound by the laws of time, Ignorance is the mother of all the evil and all the space and causation is within Maya.8 misery we see. Let men have light, let them be According to the Bhagavad Gita, the pure and spiritually strong and educated, then whole creation, including our body and alone will misery cease in the world, not before. mind, are made of three Gunas or primordial We may convert every house in the country qualities called Sattva, Rajas and Tamas. As into a charity asylum, we may fill the land they are the evolutes of Prakriti, they produce with hospitals, but the misery of man will still 11 the sense of multiplicity which is ‘ignorance’. continue to exist until man’s character changes. To see the Reality beyond the Gunas is It is this inner change that a spiritual ‘knowledge’. seeker aims to attain through ‘knowledge’. Another definition of ‘ignorance’ is given Or as Swami Brahmananda said, by the sage Patanjali in his Yoga Sutras. Here is Man suffers because of his ignorance. This Swami Vivekananda’s translation of it9: ignorance is his sense of ego. When a man is free Ignorance is taking the non-eternal, the impure, from this egoism, surrendering his life, his mind, the painful, and the non-self for the eternal, and his intellect at the blessed feet of the Lord of the pure, the happy, and the Atman or Self all, renouncing all that he calls his own—then is (respectively). he blessed indeed. That man alone is happy.12 o

References 1. Mundaka Upanishad, 1.1.4-5 2. CW, 7.70 3. CW, 4.22 4. CW, 1.477 5. CW, 1.52 6. Gospel, 204 7. Gospel, 116 8. CW, 2.112 9. CW, 1.238 10. Kena Upanishad, 11.3 11.CW, 1.53 12. Eternal Companion, p.39

The V edanta K esari ~ 49 ~ FEBRUARY 2015 Simhâvalokanam From the Archives of The Vedanta Kesari (December, 1924-25, p. 320)

News and Reports

The announcement made by Sir John Marshall, Director- General of Archaeology in India, of the discovery of a very ancient civilization in the Punjab and in Sindh has evoked the keen interest of scholars. Students of Egyptian and Assyrian antiquities like Mr.C.T.Godd and Mr. Sidney Smith, who have examined Sir John Marshall’s report, find a very striking similarity between the relics that have been dug up at Hosappa in the Montgomery district of the Punjab and in the Larkhana district of Sindh, and objects that have been commonly found at Susa and on Babylonian sites, dated about 3,000 B.C. The similarity is very marked both in the seals and pottery that have been unearthed, while the ritual symbols inscribed are so closely alike as to lead one to the conclusion that there must have been close contact between the people of India and of the Sumerians of 3000 to 2000 B.C. How desirable is the further exploration of the Indus valley in the light of even the little that is now known will be manifest to all who are in any way interested in the origin and development of Indian civilization or in the assessment of the full influence on the evolution of Asiatic culture. v v v The death of Dr. S. Subramania Aiyar which we have learnt with the greatest regret, deprives India of one of her best sons, best in every sense of the term. He has passed away full of years and honours, having earned the approbation of Government and enjoyed the fullest confidence and esteem of the people. He lived a full life. The earlier years of his notable career were devoted to the service of his country. If his splendid achievements in that sphere have evoked admiration and earned the respectful thanks of a grateful public, the years of his retirement and seclusion were no less remarkable. The beauty of his secluded life at Guindy was illumined by a quiet contentment. When Swami Vivekananda first came to Madras, Dr. Subramania Aiyar was one of the first to recognise the greatness of the Swami. Dr. Subramania Aiyar encouraged the Swami to cross the seas to go to America. Dr. Subramania Aiyar also discovered the late Mr. P. Subramania Aiyar, whose High School in Mylapore owes its existence entirely to his efforts. The Trustees of the P.S.High School and Charities cannot better honour the memory of the founder and his revered friend and master Dr. Subramania Aiyar than by taking early steps to give the School a habitation which it so much needs, and enlarging the scope of the institution. o v v v

The V edanta K esari ~ 50 ~ FEBRUARY 2015 Article

A Few Women Disciples of Swami Vivekananda PREMA NANDAKUMAR (Continued from the previous issue. . .)

Mrs. Sevier The dream was fulfilled through Yet another woman disciple of Swami the Advaita Ashrama at Mayavati, which Vivekananda was Mrs. Charlotte Sevier. If Josephine’s consistent backing helped the blossoming of the Belur Math, Mrs. Sevier was responsible for Swamiji’s dream of a Himalayan retreat come true. When Swamiji was traveling through Switzerland, Germany, and Italy with Captain and Mrs. Sevier for close to nine months, the Alps caught his imagination in a big way. We are told by Swami Nikhilananda that Swamiji was inspired to found a Himalayan monastery when he came to a small village at the foot of Mrs. Charlotte Sevier the Alps. He said: commands a magnificent view of the eternal Oh, I long for a monastery in the Himalayas, snows of the Himalayas. It is yet another where I can retire from the labours of my life and marvellous happening in the history of the spend the rest of my days in meditation. It will Ramakrishna-Vivekananda Movement on how be a centre for work and meditation, where my the dedication of Charlotte Sevier backed by Indian and Western disciples can live together, her husband founded the Ashrama. Swamiji and I shall train them as workers. The former was delighted when they accompanied him to will go out as preachers of Vedanta to the West, India after his first visit to the West. Charlotte, and the latter will devote their lives to the good about fifty now, threw herself into making the 4 of India. Ashrama a viable reality. When the Vedantic Mr. Sevier speaking for himself and his magazine Prabuddha Bharata had to be shifted wife, said: from Madras to Almora, Charlotte did a How nice it would be, Swami, if this could be marvellous job of relocation. As St. Nihal Singh done. We must have such a monastery. put it,

Dr. Prema Nandakumar is a devotee from Srirangam, Tamil Nadu. She has several publications to her credit, and regularly reviews books for The Vedanta Kesari and other journals. This article is based on the talk delivered at the Devotees’ Convention to Commemorate the 150th Birth anniversary of Swami Vivekananda held at Belur Math on 26th January, 2014. o

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Never before had a good woman been led by Captain Sevier passed away. But Charlotte her maternal instincts to assume an obligation stayed back, facing the future heroically that called for such ceaseless vigilance and drew engaged in her yoga of divine works. She upon the art and science of management, quite to proceeded to put the Ashrama on a firm 5 the degree that Mrs. Sevier had been. footing. The members would take the vows of A typical product of Victorian England, poverty, chastity and obedience. Physical work yet Charlotte Sevier was something more would accompany study hours. Charlotte had than a conventional housewife and perfect green fingers too. Swami Vivekananda spent family woman. As the West was awakened a fortnight at Mayavati in 1901, soon after his by the Vivekananda phenomenon, this Sita- return from the west. He was delighted with like Sahadharma-chari [a companion in living what he saw. He wrote to Mrs Ole Bull on 6th Dharma] to Captain Sevier wished to know the January, 1901: world of Vedanta and the discipline of yoga. Mrs. Sevier is a strong woman, and has borne At the same time, she was a British woman, her loss quietly and bravely. She is coming over practical in the matter of every affairs. So what to England in April, and I am going over with drew her to Swamiji was his clear vision of her. the work to be undertaken both for spreading I ought to come to England as early as I can this Vedanta and regeneration of his countrymen. summer; and as she must go to attend to her At the same time, Swamiji had made no husband’s affairs, I accompany her . . . attempt to draw his listeners away from their received religion and tradition. Charlotte had a sense of fulfilment as well as inspirations for the future from the much younger Swami Vivekananda. The Seviers had no children and here was a son after their heart. The Indian conditions were far from comfortable. But she had no complaint. She wore Indian clothes, meditated sitting like a marble statue, interacted with the villagers giving them advice when they asked for it, medicines and monetary help. The building of the Advaita An archival picture of Advaita Ashrama, Mayavati Ashrama was a heroic endeavour, This place is very, very beautiful, and they and Charlotte and her husband were cast have made it simply exquisite. It is a huge place in the heroic mould. Such was the power of several acres in area, and is very well kept. I Charlotte’s devotion for Swamiji and Vedanta. hope Mrs. Sevier will be in a position to keep it The Advaita Ashrama was established up in the future. She wishes it ever so much, of and all seemed tuned to a rich future when course . . . Today I walked over the snow uphill

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about a mile, seeing Mrs. Sevier’s lands; she has undertook the onerous responsibility of editing made beautiful roads all over. Plenty of gardens, The Complete Works of Swami Vivekananda fields, orchards, and large forests, all in her land. and The Life of Swami Vivekananda. Though The living houses are so simple, so clean, and so far away from the land of her birth and her 6 pretty, and above all so suited for the purpose. people, Mrs. Sevier managed never to be bored We have no record of Charlotte (or her in the isolated spaces of Advaita Ashrama husband) getting any formal initiation from in Mayavati or Vivekananda Ashrama in Swami Vivekananda. Where a mother’s heart Shyamla Tal. Like the divine armaments of was concerned, there was perhaps no need for Vishnu incarnating along with the Supreme such formalities. Swamiji had spoken of her Lord, the disciples had incarnated along as ‘a jewel of a lady, so good, so kind’. Where with Swami Vivekananda to help him in his was the need to say anything more? She had mission. The rock-solid work done by Mrs. placed her wealth, her abilities and heart for Sevier for the Movement will ever remain a doing something so close to Swamiji’s heart— fragrant memory for all time to come. the spread of Vedanta and service to the poor. Of the many women disciples and When we learn that in her twenty-one years admirers of Swami Vivekananda, those who stay in India she was engaged in these twin received initiation from him directly were tasks all the time, our heads automatically bow very few. Of them, three stand out: Mrs. Ole in adoration and respect for one whom the Bull, Sister Christine, Sister Nivedita. Indeed, villagers near the Advaita Ashrama lovingly the first western lady to be initiated by him called as Bhagavati, the Divine Mother. into the monastic order was Marie Louise who Swamiji and Charlotte exchanged letters. was given the name Swami Abhayananda. He called her Mother and she referred to him But she broke away from the connection as a ‘dear son’. She bore with fortitude his when she came to India and began to preach Mahasamadhi and proceeded with the works independently. We are given to understand dear to him. The image we have of her as she that her materialist ambitions had drawn her lived as a Tapasvini and served India in ways away. All the same, Swamiji himself never dear to Swamiji purifies our thoughts no end. reviled her and let her go her own way. Her biographer says, Charlotte’s life at Mayavati was remarkable. She Sarah Ole Bull was a founder and trustee of Advaita Ashrama, Sarah Ole Bull (1850-1911) was the wife which entitled her to make important decisions of a well-known Norwegian violinist. She had about its objectives and operations. She was married Ole in 1868 and they had a very happy a mother to the monastic members and to the married life. She was his pianist and together villagers who came to love and respect her. they held house which was a gathering place In many respects Charlotte lived as a nun, one for leading intellectuals of their time like who combined the best of Eastern and Western William James and George Santayana. Ole’s monastic practices.7 death in 1880 was a great blow to Sarah. She With all her responsibilities in managing continued to be active but her interests shifted the Ashrama, she found time to look after to philosophy. She met Swami Vivekananda vegetable and flower gardens. She edited the in 1894 and found in him a kindred spirit. articles that came for Prabuddha Bharata and As with Mrs. Sevier, Mrs. Bull also became

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and at any time may be resumed, as there are those who would always gladly welcome and assist him . . . All who know him love the beauty of his life and he brings with him the realization of all good and noble endeavor Godward.8 As for Swamiji, Mrs. Bull was one to whom he could express his reactions to men and matters with perfect ease. There was such a depth of calm in her approach to life which steadied at once persons affected and afflicted by everyday life. The spontaneity of Swamiji’s utterances bridged the gap of spatial distance Sarah Ole Bull in a trice as when he wrote to her on 20th a mother to Swamiji who named her Dhira March, 1901. His health was not too good but Mata, the Serene Mother. In her he found a this does not show in his enthusiastic love of compassionate heart ready to help with his his motherland: work for the resurgence of Indian women. My dear Mother, at last I am in Eastern Bengal. She was a generous giver to the Ramakrishna- This is the first time I am here, and never before Vivekananda Movement as also people from knew Bengal was so beautiful. You ought to have outside who were associated with it like seen the rivers here—regular rolling oceans of Jagadish Chandra Bose, the eminent botanist. fresh water, and everything so green—continual production. The villages are the cleanest and Mrs. Bull’s admiration for Swamiji was prettiest in all India. . . I am peaceful and calm— both for the man and his enormous knowledge and am finding every day the old begging and and deep spirituality. She writes to Mary Hale trudging life is the best for me after all.9 in April 1895 which seems a good example of perfect observation: To borrow from current idiom, Swamiji’s networking was amazing. Constantly the He worked continually and faithfully; his good in one person was conveyed to the rest. lectures requiring on his part reading and careful As when he refers to Mrs. Bull as an angel thought. His teaching in class was so clear and when writing to another woman disciple from gentle in spirit that I felt it to be perhaps the best of all his work. It has served to call together America, Christine Greenstidel. One comes earnest people among those who came to him, across amazing tales of idealism, endurance and I hope that a center of work for him in this and selfless work when studying the lives country may be the permanent result of it all. of persons who had been drawn to Swami He is tired now, but rest will soon make all the Vivekananda. Sister Christine’s life is one such positive good apparent to him. The real character saga of self-giving from a nature thoroughly of the man and his work are now known to many selfless. (To be continued. . .)

References 4. New Discoveries, 4: 254 7. Mother of Mayavati, p. 108. 5. Mother of Mayavati, p. 59 8. New Discoveries, 3: 74 6. CW, 5: 152 9. CW, 9: 152

The V edanta K esari ~ 54 ~ FEBRUARY 2015 Article

From the River of Time into Timelessness

PRAVRAJIKA VIRAJAPRANA

(Continued from the previous issue. . .) Time and Mind an objective concept which is, of course, pure This relativity leads to a subtler idea of fabrication. Time is subjective. time; that is, the sense of time is actually a Further, in our perception of time form of perception, a concept. Our time sense there are different modes. In our daily maze is completely bound up with our state of mind. of activities we pass from one to the other; Our mystics have demonstrated that time we enter various time zones without much does not exist outside the mind; it exists in thought about the difference. For example, relation to our mind. This subjectivity of time there’s clock time, just referred to, which is explained by Einstein in this way: measures time numerically in relation to The experiences of an individual appear to us a series of events. I get up in the morning, arranged in a series of events, in this series the meditate, read something spiritual, have single events which we remember appear to be breakfast, walk the dog, go to work, and by ordered according to the criterion of earlier and the clock two and a half hours have passed. later. There exists, therefore, for the individual, Then there is psychological time, which is an ‘I-time’ or subjective time. This in itself is not identification with the past and a continuous measurable. projection into the future. I was born in New The suggestion is given, however, that York, went to high school and university practically we can associate numbers with there; I plan a trip to Alaska next summer, and events in such a way that a smaller number, ultimately my retirement. These trips down say three, is associated with an earlier memory lane and launches into the future event than with a later one, twelve. This make time part of our sense of self because it is association can be defined by a clock, as we always linked to a false identity. Then there is do automatically, by comparing the order of a existential time or ‘I time’ that we experience in series of events with the measurement of the our lives as a series of events that occur in the passage of clock time. This is how we live. In length of time we have available, reminding us other words, by referring our own experiences of the stark reality of its limitations since it is to a clock or a calendar, we are making time always running out.

A nun at the Vedanta Society of Northern California, San Francisco, USA, since 1972, Pravrajika Virajaprana is the editor and compiler of Photographs of Swami Vivekananda. She has contributed many thought- provoking articles for Vedanta Kesari and Prabuddha Bharata. This article is based on her talk on the same subject delivered at the Vedanta Society in May 2012. o

The V edanta K esari ~ 55 ~ FEBRUARY 2015 18

And then there are other modes of time dividing the past from the future (as if time perception that we use such as, historical has length, that we can divide); this instant we time, as when we speak of ancient cultures call the present. The present is a split second of India, China, or Greece; philosophical and perception of short-lived intervals; the past metaphysical time; poetical time; archeological is a memory stored in the mind; the future time; geologic time, and the time of quantum is a projection of the mind. In truth, we only physics. A particle can travel faster than the experience the present, the now, because in speed of light. Two particles once in contact our movement through the flow of time the then separated, even by a great distance, future becomes the present and then flows into change simultaneously, giving rise to the the past. When you remember the past, you concept of a seamless universe or holoverse. remember it in the present moment; when you And then there’s string theory with its anticipate the future you do it in the present. multiple dimensions, eleven or so, existing There never was an instant that we are simultaneously that turns the whole concept not in the present moment. We are always in of time on its head. So which time, whose time the present moment. Swamiji remarks (CW, is correct? 6.13), There is no break in time beyond what we make. Dimensions of Time What difference is there between ten and twelve Obviously, the time of the physicist o’clock, except what we make by certain changes is not that of the poet. The time of a mystic in nature. Time flows on the same. is certainly not that of a CEO of a big This is why our spiritual teachers, corporation. The time of the calendar cannot especially the Buddhists and Vedantins, tell us how long to cook green beans, like a emphasize the practice of living in the now, clock can, but it can indicate when to plant of giving full attention to whatever the them. By recognizing that there are these moment presents. By doing so, we accept various modes of time perception, we begin what is; otherwise, we can’t give our complete to understand that there is no single concept attention to something and at the same time of time. How we interpret and experience resist it because that divides us. When we try time and its duration depends entirely on how to be in the present moment, it helps us to live we think about it, which varies vastly under meaningfully in a connected way on a deeper different circumstances. level. The past and future have no reality of So what are the dimensions of our day- their own. Just as the moon has no light of its to-day experience of time modes? For seekers own but reflects the light of the sun, so the past of truth, this practical time perception is the and future borrow their so-called reality from most relevant. Every one of our experiences the present. in daily life, whatever it happens to be, takes place in a unique instant in time—an instant

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Swamiji mentions (CW, 8: 128): moving. The banner is not moving. Yours minds This present is all that is . . . All is here right are moving.’ now. One moment in infinite time is quite Time perception is a mental concept as complete and all-inclusive as every other depending entirely on the movement of our moment. All that is and was and will be is here mind. in the present. . . It is all one complete whole. So not only is time relative, a subjective We’ve talked about the dimensions of perception, experienced in different dimen- our daily time modes and how we use a clock sions and modes; the bottom line is time is an to measure them, but how do we feel or sense illusion. Once Einstein poignantly wrote to the the passage of our day-to-day time experience? sister of a close friend and fellow scientist who One factor is age. Very young children live had just died, ‘For us convinced physicists, the in the eternal present; as they grow up they distinction between past, present, and future is learn sophisticated ways of delineating, or an illusion, although a persistent one.’ fragmenting time and use words such as today, tomorrow, next year, and so on. Experiencing Time Language itself conditions our thinking Though we don’t have a particular sense and perception of reality; for example, just organ to perceive time flow (like other organs consider the use of verb tenses. We are which contact the external world), we feel constantly dividing time with language. it as an integral part of our experience. The The ceaseless flow of time is a continually great spiritual masters have demonstrated this changing perception: sometimes slowing, illusory nature of time, yet they recognize time sometimes speeding up, and sometimes as a condition of all experience, both inward stopping completely. The way we feel the and sensory. Their main focus is on the eternal sense of time passing and the actual way we present; eternity is not an indefinite amount estimate time duration varies. For example, of time, a long time, but an awareness which we all know from our personal experience if is totally devoid of time. That which is eternal we are bored or tired, time slows down; five is outside of time. But they have a peripheral minutes may seem like an hour. On the other awareness of time; they use clock time but hand, if our minds are concentrated in some are free from psychological time. However, activity that we love—music, reading, art, and for the unenlightened, our existence in the so on—time seems to speed up, though our phenomenal world presupposes our being subjective sensation of the passage of time has bound by time, especially by psychological decreased, and we say, ‘I lost track of the time.’ time. This is the cosmic riddle that all truth Three hours of clock time may seem like one. seekers are faced with—how to deal with time. According to the yogis, in deep meditation time stops because the mind stops. There is a Maya Includes ‘Time’ Zen parable: In Vedanta the concept of maya, the One windy day two monks were arguing about a divine power, is put forth by the mystics to flapping banner. The first said, ‘I say the banner indicate this most difficult and intricate state is moving, not the wind.’ The second said, ‘I say of things to the unenlightened. From the the wind is moving, not the banner.’ A third standpoint of enlightenment, there are no monk passed by and said, ‘The wind is not contradictions, no time; hence, no confusion,

The V edanta K esari ~ 57 ~ FEBRUARY 2015 20 but short of that—it is total confusion. As the person exists as an individual, he or she is power of time, Divine Mother Kali regulates under the control of this divine power. everything this side of the Absolute. In Sans- However, the mystics’ experiences verify krit the word kala means time, a cycle, and that maya has no real existence. Essentially we a continuous dynamic flow. Again, it is that are confronted with trying to solve a problem which devours all and wears everything that doesn’t exist, but that we feel exists. So down. Her world is an eternal flow in which that one being, which is beyond speech and things rise and disappear again. It is within mind, avang-manasa-go-charam, is covered by time that everything emerges, exists for a maya which is anir-vacaniya, inexpressible. Now while, and then becomes extinct. All evolution, this is hardly an encouraging combination transformation, and progression are within for us. Fortunately, with help from our time. spiritual masters, there is an answer; there is However, according to Advaita Vedanta a way out—a way to cross the sea of relative there is only non-dual, unchangeable, existence, now, in this life. Freedom from maya indestructible Reality, noumenon. But then and especially the domination of time lies not there is the other relative aspect, which is in solving the riddle, but in transcending it. phenomenon, changing and destructible. In Swamiji says, our current state, our being consists of both. The Infinite is self-existent, eternal and un- Swamiji calls this the ‘real and apparent man.’ changeable. The passage of time makes no The one Reality manifests or appears as this mark whatever on the dial of eternity in its universe of innumerable forms of all shapes, supersensuous region . . . there is no past and sizes, and colours with millions of names there is no future. passing through the veil of time, kala, space, Again he says, desha, and causation, nimitta. The state of Time is but the method of our thinking, but we maya may be compared to passing white light are the eternally present tense. through a prism; the result is the light appears In other words, ‘I am Brahman.’ But, as multiple colors. Remove the veil or the filter relatively, our experience is something diffe- and it is just white light; it is all one being, the rent. seamless universe. The conundrum is we can’t say that maya Going Beyond Time exists (in that it always exists in the absolute Our main problem in spiritual life is sense), nor can we say that it is nonexistent. the time-bound mind; our instrument may We can’t ask, ‘Why maya?’ It’s an illogical be blunt, but it is all we have to work with. question which can never be answered, Our thinking fragments reality by shredding because at this stage it is the fabric of our it into conceptual bits and pieces in the time existence. In the cosmology of Vedanta, mind machine; this mode of consciousness is deeply is a product of maya; the mind can never entrenched in the human psyche. Since we go beyond the confines of time, space and experience time and its duration through the causation. In this world of action, everything succession of our thoughts, then according that happens, happens within maya. So we are to the mystics taking the first step out of time trapped, caught between a rock and a hard becomes possible when we learn to control place. As Sri Ramakrishna said, as long as a our thoughts through systematic spiritual

The V edanta K esari ~ 58 ~ FEBRUARY 2015 21 practice, especially through discrimination and Concentration of mind is the means to enter meditation. It is universally recognized that the timeless realm on the other side of mind. sadhana is essential for spiritual transformation, Through persistent steady practice of for lifting the veil of maya, resulting in reali- concentration and meditation on the divine zation or direct experience of our own divine within, our inmost Self, the mind becomes nature. more tranquil and transparent; our experience The beauty of this philosophy is that of time changes. The illusory division of time we are that divine being right now. The flowing from past, present and future begins Infinite, timeless being exists fully, in every to recede. All time will have the tendency to being, from the tiniest insect to the most merge in the eternal present. The incessant distant galaxy, in every perception. But the stream of thinking slows down, although it is restlessness, the incessant motion, of the mind an intensely dynamic state. When the mind is blocks the experience of our pure, serene concentrated, the idea of time vanishes. The nature. This moment we could realize it, if more time passes unnoticed, the more forgetful our mind quiets down. If a body of water is we are of our self, the more concentrated we covered with waves, the surface turbulence are. completely obscures the calm bottom from view. Restraining this mental motion can be Into the Timeless done through the practice of yoga. As we learn to release ourselves from Broadly speaking, yoga is the method our thoughts, we begin to realize that we are of joining the individual, the phenomenon, vaster and deeper than our thoughts. The with the divine, the noumenon; thereby, we moment we are able to grasp this simple truth, disassociate with nature and identify with the there is a shift in consciousness from the lower divine within. Patanjali’s Yoga Sutras is the mind, from time, to infinite being, to a living science of mind control through concentration. reality. Within the timeless dimension comes The sutras, which deal exhaustively with a different kind of knowing. This diversified various techniques to achieve this, can be world turns out to be a continuous existence summed up in these four words of the second without the least break anywhere. Swamiji has aphorism: yogashchitta vrtti nirodhah, ‘Yoga said if we still the mind even for a moment, is restraining the mind from taking various the truth of our real nature will flash upon us; forms.’ That is, reducing the number of we will be free, no more bondage. If we know thoughts in the mind. In the Bhagavad Gita, an instant of time, we know all time, because Sri Krishna extensively chalks out various the whole is the rapid succession of one. The paths for the practice of yoga. Swamiji divided past, present and future merge into a timeless these into four: jnana, bhakti, raja, and karma, silence. Time ceases to flow; it stands still. All or service: the worship of God in man. boundaries are broken. Regardless of the path or paths we choose, the We pass from time into timeless exis- common factor of all of them is concentration. tence. o (Concluded.)

After realizing God, one rightly feels that God is our Father or Mother. As long as we have not realized God, we feel that we are far away from Him, children of someone else. —Sri Ramakrishna

The V edanta K esari ~ 59 ~ FEBRUARY 2015 Annual Report

Ramakrishna Math and Ramakrishna Mission Synopsis of the Governing Body Report for 2013-14

The 105th Annual General Meeting of the Ramakrishna Mission was held at Belur Math on Sunday, the 21st December 2014 at 3.30 p.m. Following is the synopsis of the annual report presented at the meeting which was attended by monastic and lay members. The meeting also included presentation of the Report on the Commemoration of the 150th Birth Anniversary of Swami Vivekananda. Samaj Sevak Shikshana Mandir (i) Opening of Cardiac OT Complex with (Saradapitha, Belur) was adjudged the third 5-bed Intensive Therapy Unit and addition best Rural Self Employment Training Institute of Advanced Phaco Emulsification Unit, (RSETI) in India under Category-II (over three Coblator II Surgery System-ENT, Fiberoptic years old RSETIs) by the Ministry of Rural Bronchoscope, etc in Lucknow hospital; (ii) Development, Government of India. Bharat addition of Haemodialysis Machine, UGI Video Chamber of Commerce awarded B P Poddar Endoscopy, Phototherapy, etc in Itanagar Memorial Award to Lokasiksha Parishad of hospital; (iii) laying of Foundation stone for the Narendrapur Ashrama for its contribution to proposed Swami Vivekananda Diagnostic environmental improvement. and Cardiac Care Centre at Seva Pratishthan, A new branch centre of Ramakrishna Kolkata. Mission was started at ‘Roy Villa’ in Dar- In rural development field, the jeeling where Sister Nivedita following new projects deserve special (Margaret Elizabeth Noble) breathed mention: (i) Ranchi (Morabadi) centre her last. Outside India, a new sub- constructed 181 percolation tanks under centre of Chittagong (Bangladesh) the IWMP (Integrated Watershed Mission centre was started at Management Programme), created Dhorla, Bangladesh. 120 units of contour trenching, In educational field, the made frontline demonstration of crops following new developments deserve like paddy, wheat, mustard, and different special mention: (i) The Vocational Training pulses to 1052 farmers; (ii) Narendrapur centre Centre run by Viveknagar (Tripura) centre was started two community colleges, each having upgraded to Industrial Training Institute (ITI); capacity of 250 trainees, at Gosaba, South 24 (ii) Kothar (Odisha) centre started a computer Parganas, and Matgoda, Bankura, of West training institute, (iii) Delhi centre deve- Bengal, for upgrading the skill of backward loped a 5-module value education programme communities in 5 trades. titled ‘Awakening’ which was conducted in 50 Under the Math, following new projects CBSE schools in and around Delhi. deserve special mention: (i) A computer In medical field, the following new training unit at Bagda (Purulia); (ii) addition developments deserve special mention: of a five-storey building with an operation theatre

The V edanta K esari ~ 60 ~ FEBRUARY 2015 23 at Mayavati (Uttarakhand) hospital; (iii) benefiting 4.15 lakh people of 1.20 lakh Dispensary buildings at Cooch Behar and Naora families. (West Bengal); (iv) Operating Microscope and Welfare work was done by way of pro- some other ophthalmic instruments in the viding scholarships to poor students, pecu- dispensary of Antpur centre. niary help to old, sick and destitute people, etc Outside India, the following new deve- (about 28.59 lakh beneficiaries); expenditure lopments deserve special mention: incurred Rs. 14.74 crore. (i) Sarada Kindergarten of Singapore Medical service was rendered to more centre received the prestigious ECDA (Early than 83 lakh people through 15 hospitals, 111 Childhood and Development Agency) Out- dispensaries, 59 mobile medical units and standing Centre for Teaching and Learning Award 1255 medical camps; expenditure incurred Rs. 2013 and the Principal of the Kindergarten 166.71 crore. received ECDA Outstanding Early Childhood Nearly 3.45 lakh students were study- Leader Award 2013 from the Ministry of ing in our educational institutions from Education, Singapore; kindergarten to university level, non-formal (ii) Fiji centre received Pravasi Bharatiya education centres, night schools, coaching Samman Award from the Government of India classes, etc. A sum of Rs.276.56 crore was spent for raising the prestige of India by rendering on educational work. A number of rural and commendable community service in that tribal development projects were undertaken country. with a total expenditure of Rs. 52.45 crore During the year, the Mission and Math benefiting about 30.73 lakh rural people. undertook several relief and rehabilitation We take this opportunity to express our programmes in different parts of the country heartfelt thanks to our members and friends involving an expenditure of Rs. 10.86 crore, for their kind cooperation and help.   

Commemoration of the 150th Birth Anniversary of Swami Vivekananda

The Ministry of Culture, Government of 150th birth anniversary celebration at Vigyan India, held the closing ceremony of Swamiji’s Bhavan, New Delhi, on 12 January 2014. The Government of West Bengal marked the conclusion of Swamiji’s 150th birth anniversary with a public function at Red Road, Kolkata, on 10 January 2014. The Chief Minister of Tamil Nadu announced the creation of higher research and education centres in the name of Swamiji in nine universities of Tamil Nadu.

The V edanta K esari ~ 61 ~ FEBRUARY 2015 24

The four-year-long service programmes crore was spent on these central-government- started in different parts of the country in aided service projects from 08.10.2010 to 2010 entered its last phase. A sum of Rs. 83.52 30.06.2014.

A brief progress report of the Central-Government-grant-aided service projects from 08.10.2010 to 30.06.2014

1. Gadadhar Abhyudaya Prakalpa counselled 4860 youths; Organized 2 National (Integrated Child Development): Running 174 Level Youth Convention - total participants units in 23 states. About 18,100 children were 19,000; Held 5 Regional Level Youth Con- benefited. A sum of Rs. 2459.48 lakh was spent. ventions / Camps - total participants: 2. Vivekananda Swasthya Parisheva 11,594; Organized 14 State Level Youth Prakalpa (Health Services Project for Mothers Conventions / Camps - total participants: & Children): Running 126 units in 22 states. 58,324; Conducted Sustained Graded Value About 13,500 mothers and children were Education Programmes through (a) 397 units benefited. A sum of Rs. 1689.29 lakh was spent. (Non-formal type) in 14 states with 17,654 3. Sarada Palli Vikas Prakalpa (Women students of 239 institutions; and (b) 2,692 units Self-Empowerment): Running 10 units in 8 (Classroom-based) in 16 states with 1,20,870 states. In all, 1619 women were benefited. A students of 767 schools. A sum of Rs. 2434.14 sum of Rs. 191.18 lakh was spent. lakh was spent. 4. Swami Akhandananda Seva Prakalpa 8. Electronic Media Project: A DVD (Poverty Alleviation): Running 10 units in 6 on ‘Women of India’ based on the teachings states. Altogether 1135 people were benefited. of Swami Vivekananda, a Documentary A sum of Rs. 191.10 lakh was spent. Feature ‘A Poet, a Man, a Monk’ on Swami 5. Special Service Activities (For Pro- Vivekananda and his teachings in digital fessionals and Parents): Through 18 units in 11 format were completed. Multimedia e-books states. Altogether 3350 people were benefited. on ‘Personality Development’ and ‘Education A sum of Rs. 79.24 lakh was spent. according to Swami Vivekananda’ were 6. Print Media Project: In all, 28.49 produced. A sum of Rs. 224.15 lakh was spent. lakh copies of books were printed. They 9. Cultural Programmes Project: Orga- included 12.68 lakh copies on Swamiji’s life nized 13 State-Level seminars on ‘Religious and teachings in 23 Indian languages and 0.04 Harmony’, interfaith dialogues in 12 states, lakh in 2 foreign languages (German & Zulu), Conferences on ‘Unity in Diversity’ in 11 besides 14 lakh copies of 17 other titles on states, 5 regional programmes on tribal and Swamiji, in 10 languages. A sum of Rs. 485.63 folk culture, Classical Music programmes in lakh was spent. 14 states. A sum of Rs. 529.81 lakh was spent. 7. Special Programmes for the Youth: In all, a sum of Rs. 83.52 crore was spent Started 10 Youth Counseling Cells in 8 states - on the above projects.

We take this opportunity to express our heartfelt thanks to our members and friends for their kind cooperation and help. (Swami Suhitananda) General Secretary

The V edanta K esari ~ 62 ~ FEBRUARY 2015 Article

Overcoming Religious Intolerance A Ramakrishna-Vivekananda Vedanta Perspective

R. LEKSHMI AND V. VIJITHA

Religion is Realisation Ramakrishna-Vivekananda-Vedanta Religion in the context of Ramakrishna- For Sri Ramakrishna and Swami Viveka- Vivekananda-Vedanta tradition means inner nanda, Vedanta is a living philosophy growth and spiritual realisation. Sri Rama- and a great source of inspiration. Swami krishna and Swami Vivekananda, rooted in Vivekananda holds that Vedanta is a universal the experience of Vedanta tradition of oneness phenomenon, a world literature and an eternal and love, remind us of our real nature which religion. He rightly said, is divine and eternal. This sacred tradition By the Vedas no books are meant. They mean aims to make everyone realise his or her innate the accumulated treasury of spiritual laws divinity. As Swami Vivekananda said, discovered by different persons in different My ideal indeed can be put into a few words and times. Just as the law of gravitation existed that is: to preach unto mankind their divinity, before its discovery and would exist if all and how to make it manifest in every movement humanity forgot it, so is it with the laws that of life.1 govern the spiritual world.2 To Sri Ramakrishna and Swami Viveka- It is this inclusiveness and scientific nanda, religion was a matter of experience. approach that make Vedanta a living philo- Sri Ramakrishna experimented with vari- sophy of life. ous religious ideals and experienced the Universality and humanism are two of underlying truth that they taught. He showed the essential characteristics of Ramakrishna- through his life how different religions are Vivekananda-Vedanta tradition. It seeks the but paths to reach one and the same mystic real welfare, peace and spiritual uplift of man goal called Self or God experience. Swami everywhere. It is concerned with man in his Vivekananda, his chosen disciple, recognised depth beyond the frontiers of narrow and his master’s message of oneness and spoke of parochial dissensions. Swamiji preached the it in many ways and contexts. Hence we find universal truths contained in ancient Vedic in the Ramakrishna-Vivekananda-Vedanta scriptures, combining the spiritual ideal of tradition great truths of immense value—such Shankaracharya and ethical embellishment of as oneness of existence, underlying unity of Buddha. He gave a new direction to Vedanta religions and the need to accept all religions by making it a practical system meant for the as true. common people. God-centred philosophy was

Dr. R. Lekshmi is Assistant Professor of Philosophy and R. Vijitha is a Research Scholar at the Department of Philosophy, Government College for Women, Thiruvananthapuram, Kerala. o

The V edanta K esari ~ 63 ~ FEBRUARY 2015 26 transformed into a man-centred philosophy—a They taught the message of universal truth. philosophy for daily life. Vivekananda’s ideal of universal religion The Vedanta tradition of Sri Rama- was one that will be equally acceptable to all krishna and Vivekananda is not only universal minds, which will be equally philosophic, and humanistic but also scientific and rational. emotional, mystic and conducive to action. Vivekananda delineated the rationalistic aspect He held that all narrow, limited fighting ideas of Vedanta in the following way. The first of religion must be given up. Since each man principle of reasoning is that the particular is grasps what he can of the truth, acceptance explained by the general, the general by the and not mere tolerance should be the attitude more general, until we come to the universal. of each towards all religious. Speaking at the Everything at last comes to the universal and World Parliament of Religions, Chicago he Existence is the last and the most universal said: 3 concept we have. Vedanta holds that the very I am proud to belong to a religion which has nature (svarupa) of reality, namely Atman or taught the world both tolerance and acceptance. Brahman, is but sat (Existence). We believe not only in universal toleration but Again the Vedanta tradition of Rama- we accept all religions as true.7 krishna-Vivekananda satisfies the demand of the scientific minds by referring it to the law of The Need for Religious Tolerance evolution that the explanation of a thing comes According to Vivekananda, there are 4 from within. The Brahman of Vedanta has three parts in every religion.8 nothing outside of himself. He is the universe v First there is the philosophy which himself. Vivekananda said: presents the scope of that religion setting forth To my mind if modern science is proving any- its basic principles, the goal and the means of thing again and again it is this that we are one- reaching it. mentally, spiritually and physically. . . Coming v The second part is mythology, which to a still further generalisation, the essence is philosophy made concrete. It consists of of matter and thought is their potentiality of legends relating to the lives of men, or of spirit. . .This oneness is the one fact that is being supernatural beings and so forth. proved every day by modern science.5 v The third part is rituals. This part is In matters of religion, Swamiji described more concrete and is made up of forms and reason as a powerful tool which clears away ceremonies, physical attitudes, flowers and dogmatism and intolerance. He said: incense and many other things. I am sure God will pardon a man who will use All recognised religions have these his reason and cannot believe, rather than a three elements. Some lay more stress on one, man who believes blindly instead of using his some on another. Each faculties. He simply degrades his nature and religion brings out its goes down to the level of beasts—degrades his own doctrines and 6 senses and dies. insists upon them Swamiji was however intensely aware as being the only that reason had definite limitations. true ones. Sri Ramakrishna and Swami Viveka- nanda went beyond all religious narrowness.

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This ends in what is called fanaticism and Unity in variety is the plan of the universe. We dogmatism which breeds what may be called are all men, and yet we are all distinct from one intolerance towards other religions. another. As a part of humanity I am one with Another case of religious intolerance you, and as Mr. So-and-so I am different from comes from people who deny the efficacy of you. As a man you are separate from the woman; any rationalistic investigation into religion. as a human being you are one with the woman. In the absence of reason, quarrels may arise As a man you are separate from the animal, but as living beings, man, woman, animal, and plant between prophet and prophet or books and are all one; and as existence, you are one with the books. The question is then, how to decide whole universe. That universal existence is God, between books and books? Vivekananda says, the ultimate Unity in the universe. In Him we are We have to admit that there is something more all one. At the same time, in manifestation, these universal than these books, something higher differences must always remain. In our work, than all the ethical codes that are in the world, in our energies, as they are being manifested something which can judge between the strength outside, these differences must always remain.11 of inspirations of different nations. Whether we If it be true that God is the centre of all religions, declare it boldly, clearly, or not—it is evident that and that each of us is moving towards Him here we appeal to reason.9 along one of those radii, then it is certain that all Fanaticism and the lack of proper reason of us must reach that centre. And at the centre are the two important causes of religious where all the radii meet, all our differences will intolerance. In fact, one leads to the other. cease.12

Complementarity of Religions From the Particular to the Universal The rationale for religious tolerance One of the successful ways through comes only when there is either the idea that which religious tolerance can be effectively the different religions are contradictory or they realised is by moving from the particular are supplementary. Vivekananda says: concept to the most universal concept. This is I believe that they are not contradictory; they one of the contexts where reason plays its role are supplementary. Each religion, as it were, in religion. takes up one part of the great universal truth, The first principle of logical reasoning is and spends its whole force in embodying that the particular is explained by the general, and typifying that part of the great truth. It the general by the more general, until we is, therefore, addition, not exclusion. That come to the universal. A second explanation is the idea. System after system arises, each of knowledge is that the explanation of a thing one embodying a great idea, and ideals must must come from inside and not from outside. be added to ideals. And this is the march of The question is: can religion satisfy these two 10 humanity. conditions? These conditions are fulfilled by Swamiji further holds that all religions the idea of Brahman of the Vedanta because are different forces in the economy of God, it is Existence-Knowledge-Bliss. Existence is, working for the good of mankind. The ideal indeed, the ultimate generalisation which the which every religion represents is never lost, human mind can come to. and so every religion is intelligently on the Again, Vedanta also holds that the whole march. He says, of universe is but an evolution and not a

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creation. Brahman has nothing outside of it. He convey; to the poet, it gives as much of heart as is in the universe. He is the universe himself. he can take in, and other things besides. Thus there exists no difference between man and man, religion and religion, for there is Learning to Accept Others difference only in degree and not in kind.13 In spite of all the cries that we hear But it does not mean that reason is from the various corners of the world in the only instrument in matters of religious achieving religious harmony, there exists no knowledge. In fact, one has to transcend the end to religious antagonism and unrest. It limitations of logical ratiocination. Viveka- makes us think that we must move one step nanda called that instrument, inspiration. But forward from religious tolerance to religious inspiration never contradicts reason. acceptance. Vivekananda’s profound and It is important to mention about the practical words are quoted here to see how universal religion of Swami Vivekananda. important it is to develop the attitude of By universal religion is not meant any one acceptance. universal philosophy, or any one universal Our watchword then will be acceptance, and mythology or any one universal ritual held not exclusion. Not only tolerance, for so called alike by all. What is needed is not to destroy toleration is often blasphemy and I do not the individuality of any man in any religion believe in it. I believe in acceptance. Why should but to show him a point of union with all I tolerate? Toleration means that I think that you 15 others. Vivekananda says: are wrong and I am just allowing you to live. The Christian is not to become a Hindu or a Again he continues, Buddhist, nor a Hindu or a Buddhist to become The Bible, the Vedas, the Koran and all other a Christian. But each must assimilate the spirit sacred books are but so many pages, and an of the others ant yet preserve his individuality infinite number of pages remains yet to be and grow according to his own law of unfolded. I would leave it open for all of them.16 growth.14 What is needed is an attitudinal change The Ramakrishna-Vivekananda-Vedanta from toleration to acceptance. The Vedanta tradition is a path that is equally acceptable tradition as practised and preached by Sri to all minds; it is equally philosophic, Ramakrishna and Swami Vivekananda is one equally emotional, equally mystic and equally that is universal, rationalistic, humanistic and conducive to action. It supplies the strength of all-comprehensive. Thus one who sincerely philosophy to the philosopher, the devotee’s takes up this mature and wise path would heart to the worshipper, to the ritualist, it gives surely be raised to the level of acceptance of all that the most marvellous symbolism can all religions. o

References 1. CW, 7.501 4. Ibid, p.370 9. CW, 1.369 13. CW 1. 374 2. Meditation on Swami Vivekananda, Swami 5. Ibid, p.373 10. CW, 2. 65 14. Ibid, p.24 Tathagatananda, Vedanta Society, New York, 6. CW, pp.12-13 11. CW, 2.382 15. Ibid, p.374 1994, p.49 7. CW, 1.3 12. Ibid, p.385 16. Ibid, p.374 3. CW, p.370 8. CW, 2.37 7

The V edanta K esari ~ 66 ~ FEBRUARY 2015 New Find Unpublished Letters of Swami Saradananda1

2/1 Bagbazar Street. Feb 20th 1904. My dear Hari2, I thank you for your kind letter of the 2nd inst. & for your still kinder sympathies for Sister Christine’s work. The Janmatithi of Sri Guru Maharaj has just been celebrated as usual. The Utsab is coming tomorrow. I wish you were with us to celebrate it. The Holy Mother has come to Calcutta on the evening of the 1st Falguna. She is well though much reduced. I have conveyed your respects to Her & She has expressed Her desire to send Her blessings to you with this. Rakhal Maharaj was laid up with influenza. He is now better. I have just met your brother & told him of your unwillingness to take opium for fear of getting into a bad habit all through life. He suggested your taking the medicine now for a few months & then gradually leave off taking when cured. Many have done the same; why not you? With my love & pranams to you & blessings to Krishnalal Yrs Affly Saradananda

June 2. 1904. Math Belur. Howrah. India. My dear Granny3 – I thank you for your kind letter of April 4th. I am sorry I could not acknowledge it before this. The cheque for £50 has come to the Bank duly. I thank you for the same. I cannot tell you how many sad things have occurred here since I wrote you last. The saddest of them all is the death of my youngest brother, the little one, whom you can recall perhaps. He died of plague in three days! We could not save him in spite of all our efforts. It was a sad blow to my mother. Poor mother, she was just becoming herself again in Holy Mother’s company when this thing happened. The poor boy was eleven years old & was very sweet and devoted to his old mother. I remember the day, a few months before his death, when one day he told mother that he feels so hungry at school & pressed her that she might ask me for a rupee every month that he might buy some sweets & pastry with it every day. Three days before his death a nephew (son of my eldest sister) of mine died of malarial fever. He was twenty years old and again a fortnight before my brother’s death a niece died in childbed! So you see granny I have been kept very busy with these family troubles.

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Again Swami Niranjan died at Hardwar of Cholera just about the time my brother was laid up with the plague! His was a severe attack & he died in twenty four hours! Poor man, in his case it was a relief! The Holy Mother is doing well with her family. She sends her love & blessings to you & Santi. I am sorry to hear Santi suffers severely at times. My dear love & blessings to her. I wish I could see her once with you at the Studio. It would be such a joy & peace! The dear days in the House & the Studio have left their marks deep within the lives of each one of us ! In spite of all my attempts to be very economical these troubles come now & then & makes big holes in ones purse, I am sorry. I am trying as best as I can to console my mother. Nivedita & Christine are at present guests of Mrs.Sevier at Mayabati. I am glad they are having the cool of the hills. It has been very hot here since a week; it looks as if the shower will come to our relief today. I am glad to hear of your plea for a Hospital. How is Olea & where? Tender my kind greetings to her when you write next. I hope Mr. & Mrs. Thorp & the children are well. The boarding has been a great success last year & Nivedita helped us a great deal in it. But the landlord has increased the rent of the house very much & we have left his house. We have not been able to secure a suitable house as yet & might have to close the work for a year. The female work will be extended much more after the Sisters come down from the hills. I will inform you of this later. We have secured another carriage for the work. We will sell it if we cannot get the funds to keep it. My love to the dear Granny & best prayers that more light & peace will come to her & to her dear ones Ever your affect boy Saradananda

[On the envelope:] Mrs. Sara C. Bull. 168 Brattle Street. Cambridge. Mass. U.S.America.

References 1. A direct disciple of Sri Ramakrishna 2. Swami Turiyananda, a direct disciple of Sri Ramakrishna 3. Mrs. Sara Bull Courtesy: Ramakrishna Museum, Belur Math

The main thing is one-pointedness of mind. . . It is hard to control the mind, but it must be done. There is no other way. The more you think of the Lord, the more will other thoughts decrease. There must be a continuous flow of one thought—the thought of God— during the period of wakefulness. Then, at the time of meditation or in sleep, unbecoming thoughts will not find any loophole to enter. —Swami Saradananda

The V edanta K esari ~ 68 ~ FEBRUARY 2015 Article

Five Pointers for Good Governance Swami Vivekananda’s Ideas and the Politics of Our Times

SANDIPAN SEN

Swamiji’s Influence on Indian Politics sesquicentennial birth anniversary of Swami In a letter to his disciple Alasinga Vivekananda (1863-2013). Perumal in 1894 Swami Vivekananda wrote: If there was no ‘political significance’ of I am no politician or political agitator. I care only his words, then how could they inspire the for the Spirit—when that is right everything will political thinkers and activists in India across be righted by itself . . . So you must warn the generations? Rather, we would like to argue Calcutta people that no political significance be that the nature and extent of the political ever attached falsely to any of my writings or significance of Swami Vivekananda’s ideas is sayings.1 shifting over time. To the ‘degenerated’ people While Swamiji wanted to maintain a of colonial India, Swamiji’s ideas were the careful distance from politics, he influenced source of power, motivation and courage to the contemporary political scene in more than fight for freedom. To the enthusiastic citizens one way. Scholars like Benoy Kumar Sarkar of a young Indian state, his ideas provided (1936), Bhupendranath Datta (1954), Amales vital guidelines for the urgent task of nation- Tripathi (1968), Dennis Dalton (1986) and building. And now, for the ‘netizens’ of a many others have claimed that Vivekananda globalised society Vivekananda’s ideas seem had exerted considerable influence on many to have many new implications. important political thinkers and leaders in To understand the inherent dynamism pre-Independence India.2 Jawaharlal Nehru in of his ideas, we may refer to five important a speech in 1949 had remarked: aspects of them with profound significance to He [Vivekananda] was no politician in the the politics of our times. These are: the politics ordinary sense of the word, and yet he was, I of conscience, commitment, harmony, people’s think, one of the great founders—if you like, you power and comprehensive development. may use any other word—of the national modern Let us put these ideas in today’s context by movement of India, and a greater number of elaborating them further. people who took more or less an active part in that movement at a later date drew their Swamiji’s Five Features for Politics inspiration from Swami Vivekananda.3 1. Politics of Conscience: Even in the recent past, political leaders Swami Vivekananda did not endorse from across the ideological spectrum in India any political interpretation of his ideas. have actively participated in celebrating the He knew that if he had openly made any

The author is Assistant Professor, Department of Political Science, Ramakrishna Mission Vidyamandira, Belur Math, Howrah - 711202, West Bengal. o

The V edanta K esari ~ 69 ~ FEBRUARY 2015 32 political remarks it would have made him malice, that dog-like bickering and barking an easy prey to the vested political interests. at one another, and take your stand on good Besides, he could not associate himself with purpose, right means, righteous courage, and any of his contemporary social and political be brave.5 movements. In his assessment, they were mere And for that, he felt it was necessary, imitations of foreign ideas having no concern particularly in India, to imbibe religious ideals. for and connection with the vast majority of But he needed to redefine religion altogether the Indian masses. But most importantly, his to meet his purpose and convey his message. idea of politics was altogether different. For He considered that religion should be made him, politics was not just about grabbing the socially relevant; otherwise it would remain state power and retaining it by any means. confined only to the ‘books and dogmas’.6 On the contrary, he considered politics as a Thus, he wrote: conscientious endeavour for social change to You have read—‘Matridevo Bhava, Pitridevo secure justice and freedom for all, particularly Bhava’—‘Look upon your mother as God, look for the most marginalised ones. And, a upon your father as God’, but I say ‘Daridradevo necessary precondition for doing such politics Bhava, Murkhadevo Bhava’—‘The poor, the was renunciation of one’s self-interest for the illiterate, the ignorant, the afflicted—let these be interest of many. In that sense it was a moral, your God.’ Know that service to these alone is and ultimately, a spiritual enterprise. He the highest religion.7 believed: Swamiji sought to define politics in terms . . . the basis of all systems, social or political. . . of this ‘new’ idea of religion and expected all rests upon the goodness of men. No nation is efforts for sociopolitical transformation in great or good because Parliament enacts this or India be guided by these, effectively, moral that, but because its men are great and good. . . and spiritual principles. Religion goes to the root of the matter. If it is Unfortunately, politics in India today has right, all is right.4 become almost synonymous with corruption Thus, Swamiji did not prescribe any and crimes. According to a report by the preferred political arrangement. Instead, he Association for Democratic Reforms (ADR), sought to focus on preparing men and women at present 82% of our Members of Parliament who would be able to build up a system that (MPs) have criminal cases against them, 32% they considered best for them. Emphasising of them are booked under serious criminal this, he wrote: offences, and 21% of them are ‘crorepatis’.8 Does man make laws, or do laws make man? According to the ‘Corruption Perceptions Does man make money, or does money make Index (CPI) Report 2013’ published by the man? . . . Be a man first, my friend, and you will Transparency International, India is ranked see how all those things and the rest will follow 94 out of 177 countries under survey with of themselves after you. Give up that hateful a CPI score of 36. India is ranked alongside

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Algeria, Armenia, Benin, Colombia, Djibouti, Philippines and Suriname; whereas Brazil (72), South Africa (72), China (80) and Sri Lanka (91) are placed at higher ranks.9 But Swamiji’s ideas call for a rejection of such narrow perspectives of politics and replacing it with a politics of conscience. This is the kind of politics which motivates one to place the interests of his nation or the humanity as a whole, before his own self-interests or the parochial interests of his family, community or party.

2. Politics as Committed Social Action Swamiji considered the common masses as the source of all legitimate authority in society. But he felt, the lack of unity among the masses was the chief cause behind their miseries. In his words: Swami Vivekananda Though themselves the reservoir of all powers, the subject masses, creating an eternal distance solution, some help instead of condemnation, between one another, have been deprived of all some sweet words to soothe their miseries, to their legitimate rights; and they will remain so as bring them out of this living death?14 10 long as this sort of relation continues. In 1897, Swamiji founded the Rama- One remedy, according to him was krishna Mission in Calcutta, to lay down a making the masses aware of their shared model about how to realise his idea of Seva interests. As he argued: ‘A common danger, or or the service of God in man. The Mission sometimes a common cause of hatred or love, is now one of the oldest active indigenous is the bond that binds people together.’11 voluntary social service organisations in India. He felt that the people should be moti- In an effort to blend spirituality with selfless vated to believe that ‘In the interest of social service Vivekananda proclaimed the one’s own nation is one’s own interest; in motto of the organisation as ‘For one’s own the well-being of one’s own nation is one’s salvation, and for the welfare of the world.’15 own well-being.’12 and join ‘friendly hands The ‘Methods of Action’ of the Mission in mutual help.’13 That was why Swamiji included: ‘(a) To train men so as to make them repeatedly urged his followers to organise competent to teach such knowledge or sciences themselves for rendering selfless service to the as are conducive to the material and spiritual marginalised people. In a lecture delivered in welfare of the masses; (b) to promote and Madras in 1897, he passionately appealed to encourage arts and industries.’16 youth to engage themselves in the service of Addressing the members of the newly their poor countrymen. He said: formed Ramakrishna Mission and some of Instead of spending your energies in frothy his young followers through many of his talk, have you found any way out, any practical lectures, letters and informal conversations

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Vivekananda had left an array of instructions In this age of Liberalisation-Privatisation- and detailed guidelines covering some of the Globalisation (LPG), the role of the welfare most crucial aspects of conducting organised state seems to be shrinking. It may not make efforts for social change. He stressed on having any difference to the lives of the rich and a positive outlook and the need to get actual aristocrats, but it has profound implications to work done rather than engaging in aimless the lives of the millions of marginalised people arguments over policy matters. in society, particularly in the developing He left guidelines on many important nations. Here, the role of voluntary non aspects of organisational affairs, such as governmental organisations in reaching out the question of leadership, the attitudes, the unreachable has become increasingly motivation and exposure of the workers, significant. According to a government effective division of labour, issues related to sponsored survey published in March 2012 accountability and transparency, methods of there were 6.94 lakh Non-profit Institutions resource mobilisation, democratisation of the (NPI) across India and 48.2 per cent of them decision-making process, and many related were registered in 2001 or after, i.e., after the subjects. Vivekananda’s idea of intervention introduction neo-liberal policies in India.18 for social change was also ahead of his times. The Government of India in its first Instead of merely doling out to the poor, he ever ‘National Policy on the Voluntary was in favour enabling people to claim their Sector - 2007’ acknowledged the significance rightful positions in society. In his words: of the voluntary sector in facilitating development.19 At the same time, the report My whole ambition in life is to set in motion a machinery which will bring noble ideas to the observes that efforts must be made ‘to bolster door of everybody, and then let men and women public confidence in the voluntary sector,’ settle their own fate. Let them know what our particularly with regard to its ‘governance, 20 forefathers as well as other nations have thought accountability, and transparency.’ In this on the most momentous questions of life. Let context, Swamiji’s idea of committed voluntary them see especially what others are doing now, action for social change seems to be quite and then decide. We are to put the chemicals significant in conducting today’s organised together, the crystallisation will be done by voluntary initiatives in a more meaningful and nature according to her laws.17 effective manner. (To be continued. . .)

Notes and References 1. Vivekananda, Swami, 1992, The Complete Works of Orient Longmans; Dalton, Dennis, 1986, ‘The Swami Vivekananda (henceforth: CWSV), Kolkata: Ideology of Sarvodaya: Concepts of Politics and Advaita Ashrama, Vol 5, p 46 Power in Indian Political Thought’ in Thomas 2. See: Sarkar, Benoy Kumar, 1936, The Might Pantham and Kenneth L. Deutsch (ed.), Political of Man in the Social Philosophy of Ramakrishna Thought in Modern India, New Delhi: Sage Pub. and Vivekananda, Madras: Ramakrishna Math; 3. Quoted in Gambhirananda, Swami, 1957, History Datta, Bhupendranath, 1954, Swami Vivekananda, of the Ramakrishna Math and Mission, Calcutta: Patriot-Prophet;A Study, Calcutta: Nabhabharat Advaita Asharama, p 209 Publishers; Tripathi, Amales, 1968, The Extremist 4. CWSV, ‘India’s Mission’ (interview with the Challenge: India between 1890 and 1910, Calcutta: Sunday Times, London, 1896 ), Vol 5, p 192

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5. CWSV, ‘The East and the West (original in - 17. CWSV, Letter to his disciples in Madras from Prachya O Pashchatya, 1899), Vol 5, pp 461-62 USA (dated 24 January, 1894), Vol 5, p 29 6. CWSV, Letter to Alasinga Perumal from 18. See: National Accounts Division, Central Statistics Washington (dated 27 October, 1894), Vol 5, p 50 Office, Ministry of Statistics and Programme 7. CWSV, Letter to Swami Akhandananda from Implementation, Government of India: March USA (dated March/April ? 1894), Vol 6, p 288 2012: ‘Final Report on Non Profit Institutions 8. See: ‘Money and Muscle Power of Our MPs: in India. A Profile and Satellite Accounts in the 2014’, Association for Democratic Reforms, framework of System of National Accounts (http://www.google.com/url?), Accessed on (including State-wise Comparison of Profiles)’, 2.12.14 (http://mospi.nic.in/mospi_new/upload/Final_ 9. See: ‘2013 Corruption Perceptions Index — Report_Non- Profit_Instiututions_30may12.pdf), Results’, Transparency International, (http:// last accessed on 17.06.2014 www.transparency.org/ cpi2013), Accessed on 19. The Report says: ‘The voluntary sector can play 28.11.14 an important role in the development process, 10. CWSV, ‘Modern India’ (original in Bengali — particularly through community participation. Bartaman Bharat, 1899), Vol 4, p 471 VOs (voluntary organisations) can offer 11. Ibid, Vol 4, p 471 alternative perspectives; committed expertise; 12. Ibid, Vol 4, pp 471-72 an understanding of the local opportunities 13. Ibid, Vol 4, p 472 and constraints; and perhaps most importantly, 14. Ibid, ‘My Plan of Campaign’ (lecture delivered at the capacity to conduct a meaningful dialogue the Victoria Hall, Madras on 9 February, 1897), with communities, particularly those that are Vol 3, p 226 disadvantaged.’ 15. In original Sanskrit: ‘Atmano mokshartham jagad 20. See: Government of India, Planning Commission hitaya cha.’ (Voluntary Action Cell): May 2007, ‘National 16. Gambhirananda, Swami, 1957, History of the Policy on the Voluntary Sector — 2007’, pp Ramakrishna Math and Mission, Calcutta: Advaita 1 & 4 (http://www.indg.in/social-sector/ Asharama, p 120 ngos-voluntary-sector/national_policy_on_the_ voluntary_sector.pdf), last accessed on 17.06.2014

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant, it develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant. Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth. —Swami Vivekananda, CW, 1.24

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The Vedanta Kesari Centenary Programme The Vedanta Kesari organised a function on 30 December 2014 at the Vivekananda Centenary Hall at Sri Ramakrishna Math, Mylapore, Chennai, to commemorate its centenary. The Vedanta Kesari Centenary Issue highlighting the history and development of the Vedanta Kesari and Spirituality Today as its spotlight along with Manifesting Inherent Perfection, Education for Complete Self- development, a book containing 50 articles from the Vedanta Kesari Archives, were released by Swami Gautamanandaji Maharaj, Release of the Centenary issue of the Vedanta Kesari the Adhyaksha of the Chennai Math. He also released the DVD containing the digitised archives of the magazine for 101 years, with search options (earlier in 2010, the DVD containing 96 years of Archives was released; now the updated DVD is released). A demo of the DVD on the large projector screen was also held. The function included Vedic chanting by monks of Ramakrishna Math, Welcome and Introduction by Swam Atmashraddhananda, Release of DVD—archives of the 101 years of and three talks—Swami Abhiramanandaji, the the Vedanta Kesari Secretary of Ramakrishna Mission Vidyalaya, Coimbatore (topic: Vedanta in Daily Life), Mrs. Prema Nandakumar, noted writer, Srirangam (topic: Vedanta and Bhakti Tradition) and Sri C Balaji, Prof. of Mechanical Engineering, IIT Madras (topic: Vedanta and Scientific Temper). Swami Gautamanandaji Maharaj, Adhyaksha of Chennai Math, gave the Presidential Address. As a token of appreciation and gratitude, Release of new book on Education a few persons associated with the Vedanta

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Swami Abhiramananda Dr. Prema Nandakumar Dr. C. Balaji Kesari were felicitated. They included a rendered to the cause of Vedanta Kesari; it is few volunteers and staff members. The pro- only done as a labour of love and commitment gramme concluded with a Bhajan by Swami to the ideal of atmano-mokshartham-jagad-hitaya- Atmajnanandaji of Chennai Math. cha, for one’s own spiritual liberation and for We may recall here that except for the the good of others. production and operational cost, the Vedanta More than 300 people which included the Kesari is entirely run on charitable lines. Vedanta Kesari readers, donors and devotees, No one—writers or reviewers or editors attended the event which was well reported in and proof-readers—is paid for the services the media in Chennai. o

A section of the audience, closing Bhajan and Sale of books and DVDs

The V edanta K esari ~ 75 ~ FEBRUARY 2015 The Order on the March

Ramakrishna Math and Mission—News and Notes

New Temple Consecrated A new Temple of Sri Ramakrishna at Ramakrishna Mission Vivekananda Memorial, Tower Bungalow, Limbdi, Gujarat, was consecrated on 1 November, the sacred Jagaddhatri Puja day—when the Divine Mother is worshipped as the ‘supporter of the world’ (Jagaddatri). Located on the sprawling campus of the Limbdi Centre, the new temple is an exquisite structure incorporating many architectural features from Ramakrishna Temples at Belur Math and at Rajkot (Gujarat). Adored with portraits of Sri Ramakrishna, Holy Mother Sri Sarada Devi and Swami Vivekananda in its Garbha Mandir, the temple has a spacious prayer hall which can accommodate 250 to 300 persons. Swami Vagishanandaji Maharaj, Vice President of the Ramakrishna Math and Mission, consecrated the newly built Temple in the early hours of November first 2014. The sacred ceremony was marked by a procession of monks and devotees followed by special homa and worship, feeding of devotees and cultural programmes. The three- day programme included public meetings, presided over by Swami Vagishanandaji and Swami Suhitanandaji, the General Secretary of Math and Mission, were held on 31 October, and 1 and 2 November. Many eminent persons including members of the royal family of Devotees procession and cultural programme Limbdi took part in the celebrations. About 200 monastics from various centres of the Ramakrishna Math and Mission and 6000 devotees attended the programme. o

General News The birthday of Holy Mother was celebrated at Belur Math on Saturday, 13 December. Thousands of devotees attended the celebration throughout the day. Cooked Prasad was served to about 27,000 devotees. Swami Nityasthananda chaired the public meeting held in the afternoon.

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Our Shillong centre has been conferred Youth and Education Award 2014 by Christ School International and Don Bosco Centre for Indigenous Cultures, both organizations based in Shillong. The award, comprising a certificate and a sum of 25,000 rupees, given in recognition of the centre’s excellent service in Northeast India, was handed over by Sri K K Paul, Governor of Meghalaya, on 6 December. The newly constructed staff quarters at Chennai Mission Ashrama was inaugurated on 10 December. Swami Smarananandaji laid the foundation stone for the proposed dispensary building at Kankurgachhi Math on 14 December. The General Secretary inaugurated the newly constructed building, housing a workshop and classrooms, at Janashiksha Mandir of Saradapitha, Belur, on 16 December. As a part of its platinum jubilee celebrations, Visakhapatnam Ashrama conducted a youth convention on 19 December attended by 1500 youths, and a state-level devotees’ convention from 19 to 21 December attended by about 70 monastics and 3000 devotees. Baghbazar Math has been awarded Swami Vivekananda SREI Samman Award 2014 by SREI Foundation, Kolkata. The award comprising a memento and a purse of 50,000 rupees was handed over by Sri Keshari Nath Tripathi, Governor of West Bengal, on 28 December. o

Relief News 1. Winter Relief: The following centres distributed various winter garments to needy people: (a) Gadadhar Ashrama: 35 sweaters in November and December. (b) Gourhati: 50 wrappers from 2 October to 2 December. (c) Kamarpukur: 200 jackets from 5 November to 26 December. (d) Khetri: 775 sweaters on 13 December. (e) Narottam Nagar: 397 sweaters in November and December. 2. Hudhud Cyclone Relief: Andhra Pradesh: Visakhapatnam centre distributed 150 kg sugar, 300 packets of biscuits, 30 assorted utensils, 50 school bags and 100 notebooks among the afflicted people in October. Further, the centre distributed 1852 blankets and 941 solar lanterns among 941 families belonging to 10 areas of Srikakulam, West Godavari and Visakhapatnam districts from 28 to 30 November. 3. Flood Relief: (a) India: (i) Jammu & Kashmir: Continuing its relief work among the people affected by flash floods and landslides in the state, Jammu centre distributed 1000 corrugated sheets, 200 iron pipes (20 feet each), 25 blankets, 25 shawls, 25 jackets and 25 sets of utensils among 50 families belonging to 7 villages of Jammu district on 29 and 30 December. (ii) Uttarakhand: Dehradun centre continued its relief work in Chamoli and Rudraprayag districts. The centre distributed 22,200 kg rice, 4240 kg dal (lentils), 4240 litres edible oil, 1696 kg salt, 200 blankets, 45 sleeping bags, 70 jackets, 450 sweaters, 140 solar lanterns, 8968 notebooks and 3000 school bags among 888 families of 14 villages from August to October. (b) Sri Lanka: Following severe floods caused by unprecedented rains, Batticaloa sub-centre of Colombo Ashrama distributed 710 kg rice, 106 kg dal (lentils), 106 kg sugar and 142 matchboxes among 71 families in Vavunatheevu area of Batticaloa district in December. Further, 45 kg rice, 13 kg dal (lentils), 9 kg milk powder, 13 kg sugar and 18 kg flour were provided to 9 families living in the vicinity of the Ashrama.

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4. Distress Relief: The following centres distributed various items to needy people: (a) Belgharia: 275 saris, 216 dhotis, 782 lungis, 307 shirts, 50 pants and 302 frocks from October to December. (b) Chapra: 200 saris, 200 dhotis, 243 uttariyas, 112 adult garments, 127 children’s garments and 12 bed-sheets from 27 October to 10 November. (c) Cherrapunji: 220 saris from 8 November to 27 December. (d) Gadadhar Ashrama: 172 saris and 46 assorted garments in November and December. (e) Ghatshila: 200 saris and 200 dhotis from 15 to 25 September. (f) Gourhati: 100 saris and 100 dhotis from 2 October to 2 December. (g) Kadapa: 125 saris on 13 December. (h) Karimganj: 250 dhotis on 11 December. (i) Taki: 150 saris and 120 mosquito-nets from 8 August to 15 December. (j) Vrindaban: 1500 dhotis, 1500 pairs of socks, 1500 bottles of body oil and 3000 soap-bars on 13 December. 5. Economic Rehabilitation: The following centres distributed sewing machines etc to needy people: (a) Antpur: 123 sets of dhadda (weaving accessories), 41 sewing machines and 2 van rickshaws from 25 November to 14 December. (b) Chandipur: 2 sewing machines on 21 November. (c) Khetri: 28 sewing machines on 13 December. (d) Narottam Nagar: 20 sewing machines and 34 sets of tailoring kits on 30 November. For relief photos etc, please visit www.belurmath.org/relief.htm

Celebrations at Bangalore Ashrama This year, as part of the Annual Public Celebrations of Ramakrishna Math, Bull Temple Road, Ban- galore, the Book Exhibition and Sale, featured the Kali Temple of Dakshineswar, Kolkata, as its Entrance. A spacious Pandal is put up every year to hold the sale of Ramakrishna-Vivekananda-Vedanta books published from various centres of the Ramakrishna Math and Mission. The entrance to the Pandal, using plywood, thermocol, cloth, paper and paint and well-lit up by electrical fittings, gives one the feeling of entering the Kali Temple at Dakshineshwar, Kolkata, where Sri Ramakrishna spent most of his life in Sadhana. The book sale with discounted prices was held from 25 December 2014 to 12 January 2015. o

Entrance to the books sales Pandal and interior of the Pandal

The V edanta K esari ~ 78 ~ FEBRUARY 2015 Book Reviews For review in The Vedanta Kesari, publishers need to send us two copies of their latest publication.

Saints of Saivism The well-known scholar Dr. Prema Nanda- kumar has put the lofty devotional sentiments of Periya Puranam (Pictorial) the original epic in simple but poignant style. Small Narration by Dr. Prema sentences devoid of any artificiality effectively Nandakumar, Art by convey the innocent character of the ennobling S Rajam, General Editor: lives of the saints. Here we enter into a world where Dr. N Mahalingam. intimate and highly personal relationship between Shiva and his devotees pervades every shade of Published by Sri Rama- human existence bereft of any unnatural grandeur krishna Math, Mylapore, or pomp. The abstract principle of Bhakti takes its Chennai – 600 004. 2013, pure and pristine concrete form in the extraordinary Hardbound, pages 301, Rs. personalities portrayed here. 300. The language of the prose and the verses, India is the abode of hundreds of though appearing to be a little archaic, succeeds in saints, which has made this land a blessed nation. effectively conveying the essence of the original. An inseparable part of its glorious heritage, Tamil The classical colour paintings and black-white line Nadu has a distinct record being the birth place drawings by eminent artist S Rajam beautifully of numerous Shaiva and Vaishnava saints, who illustrate the noble devotional outpourings inundated this southern tip of India with the ecstatic described in the text. (Late) Dr. N Mahalingam, a flow of divine love. Tamil land still reverberates noted industrialist and philanthropist, the brain with the highly refined devotional sentiments behind this wonderful work must be commended expressed by these divine mystics, who drenched for this remarkable work. Printed beautifully on the dwellings of even the lowliest of the low with thick paper and a pleasing design, the book is a the lofty ideal of love of God through their ballads must read for all the devotees of God. and rhymes. ______SWAMI VIRESHANANDA, MONASTIC PRO- Periya Puranam is one of the gems of ancient BATIONERS’ TRAINING CENTRE, BELUR MATH Tamil Literature. Written in a charming poetic style, it depicts the lives of 63 Shaiva saints known Saranagati as Nayanmars with a graphical portrayal of their devotional outbursts in words and actions. The By T.K. Parthasarathy revered author of this great work Sekkhizar himself Published by Sri Vishnu was a great devotee of Shiva. The English rendering Mohan Foundation, of this great Tamil epic in prose has already been 7/15, New Giri Road, brought out by Sri Ramakrishna Math, Chennai. T.Nagar, Chennai, 2013, A new pictorial edition of the stories of saints is paperback, pp.113. Price also published from the Math, aiming especially not mentioned. children with the heartening stories of devotion, The concept of Sara- service and dedication of these great Shaiva Saints. nagati [surrender] The depiction of each saint contains three is the bedrock of Sri parts: 1. Story of the saint in brief; 2. Related Vaishnavism. The author traditional picture in full color; 3. Line drawings of this book traces its origins in the Vedas, representing the story, and 3. Translation of selected epics, Puranas, Agamas and Alwar’s pasurams. verses from Periya Puranam Sri Ramanuja, it is said, has mentioned it in his

The V edanta K esari ~ 79 ~ FEBRUARY 2015 42 gadyams. Post-Ramanuja Acharyas Swami Desikan is not a worshipper of Vishnu alone but one who and Pillai Lokachaarya have treated the subject in really sympathizes on the grief of others.’ greater detail in their works. A few typos in the book are visible. A Sri Nammalwar says: ‘Abdicate all attach- discriminating reader wanting more information on ments for the worldly things. Then, after leaving the list of books in the Bibliography section would them, hand over your Atman in full to Him Who naturally expect more publishing details. The book owns Parama Padam’. In Swami Vivekananda’s is a good introduction to Sri Vaishnavism. words, ‘We must hold ourselves as if we are ______K.PANCHAPAGESAN, BANGALORE altogether dead to all things of the world—it is the meaning of self-surrender’. It is more by Be in the Driver’s Seat God’s Grace than by self-effort that Jivas attain By J.P.Vaswani liberation from bondage. But Jivas must carry out the commands of God as prescribed in the Shastras. Gita Publishing House, Bhakti Yoga demands one-pointed contemplation Sadhu Vaswani Mission, 10, on God along with the meticulous observance of Sadhu Vaswani Path, Pune- the Shastraic rituals whereas self- surrender is more 411 001, 2013, paperback, appealing and easier in execution. pp.136, Rs.100. According to the tenets of Saranagati, the Here is yet another Acharya is the mediator between the distressed among the scores of good soul and God through the ‘Mediatory Grace of books by Dada Vaswani Mahalakshmi’. Saranagati can be performed by on the way to live a fruitful anyone without any discrimination whatsoever life and overcome our day-to-day who is a resortless destitute. The five-fold scheme problems. This book will enable the reader called ‘Artha panchakam’ enjoins on the ‘prapanna’ to take control of his/her life and steer it in the knowledge about Brahman, the individual soul, the direction of one’s choice. means of attaining the goal, the goal itself and the The book has 31 chapters. In the Preface the obstacles on the way. author refers to the incident in the life of Swami The nature of the individual souls is Vivekananda when he was chased by a group of beautifully depicted by Sri Ramakrishna in his monkeys, who, however, fled away the moment description of the different fishes—those ever-free, he faced them instead of running away from them. those caught in the net, those which escape after Let us learn to face the situation, concludes the a struggle and those deluded to be free. Worldly author. attractions are the impediments which find a poetic In the first of the thirty one chapters, ‘Where statement in ‘The Hound of Heaven’ of Francis are You Heading?’ the author raises many questions Thompson. ‘Nought shelters Thee that shelters not about the meaning of life and concludes that not Me’, says God there. many would be able to clearly state the goal of their The learned author suggests that self- life and what life means for them. In the last chapter surrender is the panacea for the present-day stress ‘Start Now’, after giving 29 instructions he urges the prevalent among the youth. By practicing non- readers to remain no more in dilemmas and begin attachment, even-mindedness, consuming Sattvic earnestly after setting a clear goal. food and by entrusting all their burdens and fears The chapters have various themes. Some to God can they attain equanimity and lasting clearly deal with our negative tendencies such as peace. They must reduce their wants. The Holy ‘Rid yourself from the Burden of Anger,’ ‘Do not Let Mother’s recipe for happiness is contentment which Irritation Sap Your Energy’, ‘Give up your Ego’, and is sadly missing in a consumerist life style. ‘Escape from the Turmoil of Life’. There are others Advaitins, on the other hand, say that the which clearly show path towards spirituality, such surrender spoken of in the Gita is more in the as, ‘Make Spirituality a Reality’, ‘Chat with Your nature of Self-realization. Best Friend’, and ‘Build the Connection Upwards’. The author rightly concludes the book with Then there are others which hint at the unfoldment Ramanuja’s quote: ‘A true Vaishnavite is one who of goodness within like ‘Be Yourself’, ‘Welcome

The V edanta K esari ~ 80 ~ FEBRUARY 2015 43 the Now’ and so on. Another group of chapters has According to Professor guidance as to how to deal with others like ‘Love, Diana L. Eck, the author Give and Share’. of this book, wisely steers The articles are all small—just three pages clear of purely historical each. The book is so designed that the average questions and builds modern age reader would rather be attracted by her thesis mainly on the it than repulsed. For example, each chapter starts strength of pilgrimage on the odd page with a symbolic picture or design places and mythologies on the even page facing it. There is an exception, connected with them however, on page 99. It carries a message in bigger turning the topology of font, ‘Don’t be totally worried about everything the land into her primary that’s going around you. It’s my Job. Signed, GOD!’ text. ‘The pilgrims’ There are plenty of anecdotes, though not in every India reaches back many chapter, but Dada’s style is conversational, as if he hundreds of years and is talking to the reader. brings to us astonishing picture of a land This little book is a treasure chest of spiritual linked not by the power of kings and governments gems. Take, for example, this passage on prayer: but by the footsteps of pilgrims.’(p6) ‘Opening your heart to God is the most effective By about the 4th century before the common form of prayer. I urge my friends never, ever to era the idea of a unified India had already forget their “daily appointment with God”, as I crystallised that surprisingly corresponds with call it—a brief, simple prayer first thing when you the country as we know of it now. The intelligence get up and a quiet reflective prayer before you fall Alexander and later Megasthenes gathered, asleep at night.’ The reader will get at least one such described India ‘as roughly quadrilateral in gem from every chapter. shape, with the Indus River forming the western Although Dada Vaswani is a religious person boundary, the Himalayas and the Hindu Kush and many of his instructions are spiritual, there stretched along the north, and the seas skirting the are also ‘non-religious’ guidelines. In chapter other two sides.’(p69). Their informants even cited six, for example, he describes the healing effect its measurements. ‘Megasthanes also tells us that of laughter. He narrated the story of a man who pillars have been set up at intervals to show the prepared an album of `laughing’ pictures collected byroads and distances’ (ibid.). The author’s surmise from newspapers and magazines. With it, he went is that the informants of the Greeks were pilgrims. to suffering patients who had almost forgotten to Professor Eck’s approach is ‘from the other smile. On seeing the laughing pictures they would side’, the subject’s side and refreshingly new. burst into laughter and felt very much better. History has only an incidental and corroborative Although the book appears a little costly, it is role. ‘Political analyses do not touch this question. worth spending Rs.100/- for it. It would become the Post-colonial studies do not reach very deeply into reader’s constant companion. the pre-modern subsoil of India to inquire whether ______SWAMI BRAHMESHANANDA, there have been alternative ways of imagining RAMAKRISHNA ADVAITA ASHRAMA, VARANASI the complex collectivity of India in a distinctively Indian idiom. ‘Hindu narrative and mythology are India A Sacred Geography richly interwoven with the geography of India’. In this sense, despite its strong transcendental By Diana L. ECK spirituality, Hinduism is a highly locative tradition Published by Harmony Books, Crown in which place matters.’(p48) The uniqueness of Publishing Group, Random House, inc., the pilgrim’s picture of India is that it is strongly New York, USA. www.crownpublishing.com rooted in his heart, in his beliefs and myths he has Hardbound, 2012, Price Rs.599. imbibed as well as the topography of the land. ‘As ‘What is India?’ is a question that is Hindus have moved around the world, they have persistently asked and debated tendentiously, taken their places with them. Among the Indian when India’s integrity as a nation is at issue. diaspora—whether the older diaspora in Thailand,

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Cambodia, and Indonesia or the recent diaspora terms which alarmed the Muslim component communities of the West—many of India’s most of the population. The verses of the inspiring important sacred sites are replicated. (p40)’ Vande Mataram that evoke the image of Durga This book brings back to life the hackneyed epitomises the spirit of the times. This Hindu- phrase ‘unity in diversity’ with a fresh focus on Muslim dichotomy in the body politic remains to be pilgrimage places and practices and mythology, satisfactorily resolved. (c.f. p6)’ not on philosophy. ‘The pilgrim’s India is a vividly In the section ‘From Landscape to Nation’ imagined landscape that has been created not by (pp93-100) the author discusses the development homing in on the singular importance of one place, of Indian nationalism and inter alia touches but by the linking, duplication, and multiplication upon Swami Vivekananda also. One of her of places so as to constitute an entire world. (p5)’ observations, I am afraid, misrepresents Swami ‘The profusion of divine manifestation is played in Vivekananda. There is no doubt that Swami multiple keys as the natural counterpart of divine Vivekananda’s speeches in India redeemed the infinity, incapable of being limited to any name much maligned Hindu’s pride in his religion, which or form, and therefore expressible only through was characterised in an editorial in The Hindu as a multiplication and plurality.’ (p40). whitewashed sepulchre, shortly before the Swami’s The idea has its roots in the Prithvisukta of the departure to the West. When he spoke of India, Atharvaveda, and the famous and oft quoted verse he primarily meant its people. He was the first to of the Rigveda—‘Truth is one. The wise speak of it equate India with her masses and in this he was a in many ways.’ Professor Eck points out that the forerunner of the Mahatma. worship of the land as a deity is many hundreds On the previous page, (p96) the author quotes of years older than the equation of Mother India a passage from one of Vivekananda’s addresses in with Durga, usually dated from Bankim Chandra India, the last sentence of which is misleading if Chatterji’s lyric Vande Mataram, and is associated not read in the wider context of the entire address. with the worship of the Divine Mother in the Shakti ’There must be the recognition of one religion Pithas which involves the identification of parts of throughout the length and breadth of this land.’ the Devi with holy places. This has a parallel in the This can easily be misconstrued as vindicating Purushasukta which visualizes the transformation the author’s misconception that the Swamiji was of the Purusha into the universe of the moving articulating a majoritarian view. In this particular and the unmoving. ‘The goddess is sometimes speech as in many others in that collection of called Mahisvarupa, the one ‘whose very self is the speeches titled Lectures from Colombo to Almora earth’ (p270). The suggestion is that, ‘the earth as Swamiji was interpreting Vedanta as the common Adi Shakti is the very ground of all sacred ground of Indian religions. In his lectures in the geography.’ West and many of his letters he had already shown The book also explores the ways in which the how Vedanta can be a universal religion, not in the imagined landscape relates to the notion of ‘nation’ sense in which evangelical religions are so called, as expressed in the nation- state. Overlapping but because Vedanta embodies those universally Bharata is the Muslim concept of Hindustan. ‘This verifiable and eternally valid truths, which is the included the love of its cities—the love of the soil ground of all religions. His focus was man, not God. of its dargahs and even the love of its Ganga waters, His stress was on the divinity inherent in Man. He which Muhammad bin Tughlak had carried south characterised himself as ‘we who worship that God, for his use when he moved his capital from Delhi to whom the ignorant call man’. It is a travesty of truth Daulatabad (p93). Indians, Hindu and Muslim alike, to ascribe to such a man a parochial and exclusionist had a very clear, if not entirely congruent, sense view. The liberal and humanist values the West of “India‘’’ (p93-94). There is greater incongruity, developed since the Age of Enlightenment and the however, between the modern idea of nation and transcendent spiritual vision of Vedanta find their the emotionally charged concept of a sacred land meeting ground and fulfilment in this man. whose roots go far deep into pre-history. The Several errors and imprecise statements have thinkers and activists who shaped the nationalist crept into the text which can be attended to in the movement largely defined the nation in Hindu next edition.

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There are certain views of the author The author refers to an observation by Sri Sarada expressed incidentally with which this reviewer Devi, consort of Sri Ramakrishna, ‘that sannyasins disagrees, but they do not detract from the value are like snakes in that a layman cannot understand of the book or his profound admiration for the their nature at first sight’. (p. 51). book and the scholarship and dedicated research Rules of conduct or acharas have an that has gone into its making. It has indeed greatly important place in our lives. We have to decide how augmented his understanding of his country. far the do’s and don’t’s are practicable depending ______M.C.RAMANARAYANAN, THIRUVALLA, KERALA on the circumstances in which we are placed. There are some spelling and grammatical errors that need to be attended. Awakenings, Vol-1 ______P. S. SUNDARAM, MUMBAI By Srihariprasad Published by Sri Vishnu Rishikas of the Rigveda Mohan Foundation, 7/15, New Giri Road, T.Nagar, By Swamini Chennai. 2013, paperback, Atmaprajnananda Saraswati pp.75. Price not mentioned. Published by D.K. Printworld This small book ‘is (P) Ltd., Vedasri, F-395, a compilation of talks, Sudarshan Park, (Metro discussions and reflections Station: Sudarshan Nagar) over a period of time’ by New Delhi - 110 015. 2013, Shrihariprasad, a disciple of hardbound, PP. 151+xvi. Swami Gnanananda Saraswathi. Rs.400 The unique stature of the Satguru in Indian Swami Vivekananda’s ethos and various acharas (conduct rules) to be advent changed many things. One observed for purposeful living form the focus of of them was the public recitation of the Vedas the book. Guru is Brahma, Vishnu, Mahesvara by women. For centuries past women had been and Parabrahmam according to a popular sloka. debarred from the right to declaim these scriptural In Granth Sahib, Satguru is referred to in ‘more verses. Actually many of the verses invoked than two thousand five hundred times’. A devote Gayatri described as the Mother of Vedas and paid camping in the holy shrine of Guruvayoor was homage to Saraswati. Among the achievements of saved from disaster due to his abiding faith in his the founding of the Ramakrishna Mission was the Satguru. Vedic recitation by the nuns of the order. Swamini The imperatives of observing acharas Atmaprajnananda Saraswati’s Rishikas of the Rigveda [external are forcefully mentioned in order to live is important because it states clearly that the Vedas happily for ever. They ensure the influence of had amongst its rishis, many women as well. The good shakti and save us from misfortunes. The author points out that there is nothing in the Vedas incident involving the British Resident of erstwhile to show that women could not be adhikaris of the Travancore State and Maharaja Swati Tirunal, mantra. appears an extreme example. Orthodoxy could Armed thus, we meet the women seer-poets result in irrational observances in the name of of the Rig Veda, beginning with Ghosa Kaksivati. A acharas. granddaughter of the eminent Rishi Dhirgatamas, There is an elaborate list of do’s and don’ts Ghosa was struck by leprosy and remained unwed in the matter of food. The preparation, persons for sixty long years. Propitiated by her in the proper involved, the bhava with which food is offered, way, the celestial Asvins cured her and gifted manner of consuming it, company in which it is her youth, married life and progeny. The social eaten, posture and connected matters are too many relevance of the Vedic riks to our modern times and some of them hard to practice. is also indicated by the author as when she links One should respect elders. The presence of Rajinder Singh’s novel, Ek Chadar Maili Si to the spiritually evolved persons tends to elevate ‘prana’. phrase sayutraa vidhaveva devaram.

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Some rishikas are known by relationship worshippers from the wolf and the thief, guiding only. Among them are Agastya Svasa (Agastya’s them to safety.’ (p.99) sister), Indra Matarah (Indra’s mothers) and Ratri is then the diamond-studded heaven Indrasnusha (Indra’s daughter-in-law) who is also that we all love to this day! There is then the known as Vasukrapatni (wife of Vasukra). Godha poetess Surya Savitri (daughter of Surya) whose is another Vedic poetess and it is often fondly verses are recited during wedding ceremonies even said that Perialvar named his daughter Goda Devi today. Thus, the work demonstrates the unequalled after the Vedic poetess. Goda Devi became a great Indian culture that has survived for several Tamil poetess of the Bhakti Movement and is millennia. Swamini Atmaprajnananda Saraswati now revered as a goddess in temples dedicated to has also indicated in the appendix some of the Vishnu. women poetesses who have contributed to Yajus, The celestial dog of Indra, Sarama is seen as Sama and Atharva Vedas. the name of a Vedic poetess. Among others is the A book by an in-depth scholar who has interesting poetess Ratri and we get to know her studied traditional commentaries as well as modern better with the commentary in this book: ‘She is interpretations with a dependable bibliography, the sister of Ushas, and like her is called a daughter Rishikas of the Rigveda is a fine source-book for of heaven. She is not conceived as the dark, but as studying Indian feminism, for it gives the original the bright starlit night. Decked with all splendour, Sanskrit Riks also indicating a new renaissance in she drives away the darkness. At her approach, Indian studies in this century. men, animals, and birds go to rest. She protects her ______PREMA NANDAKUMAR, SRIRANGAM

Books Received

Samarpanam Life and Teachings of Yogi Ramsuratkumar by R.K.Alwar, 69, Indira Nagar, Neyveli-607 801. [email protected] , 2012, Paperback, pp.190, Rs.80.

Sri Garudapurana by Aru Ramanathan. Published by Author, Aruram India Publishers, Prema Pirasuram, 59 Arcot Road, Chennai, 600 024.2013, paperback, pp. 175, Rs.80.

Sruti Pradeepa by VK Narayana Bhattathiri. Published by Bharatheeya Vichara Kendram, Samskriti Bhavan, G.P.O. Lane Thiruvananthapuram, 695 001(Copies can be had from P.Chandrasekharan, 20/150M.S. Baburaj Road, P.O. Kallai, Kozhikode-673 003, Kerala 2013, paperback, pp.80, Rs.80.

Sanskrit Drama with reference to Prahasana and Vithi by S.Ramaratnam. Published by D.K. Printworld (P) Ltd., Vedasri, F-395, Sudarshan Park, Metro Station: Ramesh Nagar, New Delhi-110 015. [email protected] 2014, Hardbound, pp.532. Rs1300.

The V edanta K esari ~ 84 ~ FEBRUARY 2015 47 FEBRUARY 2015

‘Educate your women first and leave them to themselves’ - Swami Vivekananda

For decades Sri Ramakrishna Math, Mylapore, has been running the following two schools: 1. Sri Ramakrishna Math National School, at Basin Bridge Road, Mint, Chennai. Swami Ramakrishnananda, a direct disciple of Sri Ramakrishna, started this School in 1906 - now having 370 girls and boys on the roll, from classes 1 to 5. See website: www.rkmns.edu.in 2. Sri Ramakrishna Math Vivekananda Centenary Girls’ Higher Secondary School at Saravana Street, Mint, Chennai-79. Started in 1962, having 900 girl students from classes 6 to 12. See their Website: www.rkmvcs.edu.in Located in underprivileged sections of populace in north Chennai, 85% students in both the schools are from the below poverty line. Striving to serve the poor students with financial and other constraints, the school urgently needs to improve its infrastructure. We appeal to all the good-hearted citizens, funding agencies and philanthropic orgainsations and especially Corporate Social Responsibility de- partments of all Business Houses to contribute generously for the noble cause. Cheques / Drafts may kindly be drawn in favour of ‘Sri Ramakrishna Math National School’ or ‘Sri Ramakrishna Math Vivekananda Centenary Girls’ Higher Secondary School’ and sent to our address. Please mention your full name, postal address, contact numbers and mail ID along with PAN. Contributions of above 1,000/- rupees will be added to our Endowment Fund. All donations, however small, will be thankfully received and acknowledged. Sri Ramakrishna Math National School

Sri Ramakrishna Math, No. 31, Ramakrishna Math Road, Mylapore, Chennai-600 004. For more details contact: Swami Vimurtananda, Manager, or Swami Srividyananda, School Secretary - 09445738065 e-mail : [email protected] & [email protected]

Yours in the service of the Lord, All donations made to Sri Ramakrishna Math are eligible for tax benefit under section 80-G of Income taxt Act. Swami Gautamananda Adhyaksha SRKM Vivekananda Centenary Girls’ Hr. Sec. School

You may also send your contribution by NEFT/CTGS transfer directly and intimate us along with PAN details through email. The following are the details for bank transfer: Sri Ramakrishna Math National School Bank and Branch: SBBJ (State Bank of Bikaner & Jaipur, Mylapore Br. Chennai-600004. Account No. : 61003734105 IFSC : SBBJ0010419 SRKM Vivekananda Centenary Girls' Higher Secondary School Bank and Branch : CB. Canara Bank, Mandaveli Br., Chennai - 600028. Account No. : 8636101036893 IFSC : CNRB0000937 The V edanta K esari 48 FEBRUARY 2015

Ramakrishna Math South Nada, Opp. Ashoka Petrol Pump, Haripad - 690514 Dist. Alleppey, Kerala. Phone: 0479-2411700, 0974 5325 834. Email: [email protected], [email protected] Website: www.rkmathharipad.org

Help Build A New Centre For Sri Ramakrishna An Appeal Swami Brahmananda Dear Devotees, well-wishers and friends, Ramakrishna Math at Haripad in Kerala was started in 1912 and has been sanctified by the stay of Swami Brahmanandaji Maharaj, the Spiritual Son of Sri Ramakrishna. But by long lapse of time, the buildings have become totally unfit for use. To start with, we propose to have the Monk’s quarters, rooms for Welfare and social activities, office building, Library and free reading room, guests room and a Universal Temple of Sri Ramakrishna. The entire infrastructure has to be re-constructed. By the grace of Bhagawan Sri Ramakrishna, the plans for rebuilding the whole centre has been prepared. The estimated expenditure for this project is Rupees 5 Crores. We invite every one of you the noble-hearted people, specially the devotees of Sri Ramakrishna, to come forward with their generous donations to enable us to erect this abode for Sri Ramakrishna and serve humanity. Every one, who participates in this seva-yajna (service-sacrifice) will be a sure recipient of the blessings of Bhagawan Sri Ramakrishna, Holy Mother Sarada Devi and Swami Vivekananda. Yours in the Lord, Swami Virabhadrananda, Adhyaksha

Details for sending donations Donations from India: Cheque / D.D may be drawn in favour of ‘Ramakrishna Math, Haripad’ NEFT Transfer :A/C Number : 30642551603, : State Bank of India. Haripad. RTGS/NEFT/IFSC code: SBIN0010596. (In case of NEFT transfer please email your Name, Amount, Postal Address, PAN NUMBER, phone number &transaction details to [email protected] This is for accounting purposes.) Donations from Foreign countries: Kindly draw a Cheque / Draft in favour of "Ramakrishna Math" and send it to the General Secretary, Ramakrishna Math, Belur Math, Dt. Howrah (West Bengal), Pin -711 202, India. In the covering letter mention that it is a donation for Haripad Centre building fund. And inform all the details of the donation to e-mail: [email protected], [email protected] Donations to Ramakrishna Math are Exempt from Income Tax Under Section 80 G. Old godown used as Monks’ Quarters at present Old building in a dilapidated condition The V edanta K esari 49 FEBRUARY 2015

BUILD A BRIGHTER FUTURE FOR WOMEN AND CHILDREN Daridra Narayan Seva: Serving the uneducated, illiterate women, and people affected by flood/drought, irrespective of caste, creed, and religion by regularly distributing dhoti and sarees (about 800 per year), blankets (about 700 per year), food packets to the suffering villagers, and 15 to 10 bicycles every year to poor high school girls. Education Seva: Serving the indigent tribal children, who are first generation learners, by running three rural primary schools and six free coaching centres in the remote village areas. In addition, the Ashrama administers a higher secondary school, a primary school, and a kindergarten school for the indigent children of Malda. Finally, we also provide a hostel for 70 students, either at nominal cost or free. Medical Seva: Serving the indigents who dwell in the slums and do not have the means for proper medical care, by operating both allopathic and homeopathic dispensaries, providing mobile medical service for the poor, and conducting ten medical camps every week. T B patients are given free medicines and injections. Every year approximately 30,000 people receive free medical care in the units of the Ashrama.

Dear Friends, Your contributions are the sole sustenance for the above seva. I humbly request you to donate generously. We hope to create a corpus fund of two crore rupees, the interest of which will help us to meet the above expenses. In your donation, kindly mention that it is for the ‘corpus fund for the philanthropic activities of our Ashrama’. All donations for this noble cause are tax exempt as per the Income Tax Act, 80G. A/c payee Cheque/ Draft may be drawn in favour of ‘Ramakrishna Mission Ashrama, Malda’. Online donations may be made to the following bank accounts of Malda Ashrama with intimation to us: State Bank of India of Malda - 111753632.70, United Bank of India 0133010034363. Swami Parasharananda Secretary RAMAKRISHNA MISSION ASHRAMA (A branch centre of Ramakrishna Math, Belur Math, West Bengal) Malda, West Bengal - 732,101. Tel.- 03512-252479; email: [email protected] Old building in a dilapidated condition The V edanta K esari 50 FEBRUARY 2015

AN INVITATION TO PARTICIPATE The Ramakrishna Math, Koyilandy, Kerala, a branch centre of the Ramakrishna Math Belur Math, established in the year 1915 will celebrate its centenary in 2015 with launch of various programs. Our devotees and well-wishers are invited to participate in yearlong function. Humble beginnings: There was a Yogi Math & Subrahmanya Temple at Melur near Koyilandy managed by Sri K.P. Krishnan Nair and few others. They requested Swami Nirmalanandaji who was halting then at Vadakara to establish Ramakrishna Math there. Swami Nirmalanandaji accepted the property in April 1914 and installed Sri Ramakrishna at the Math in March 1915. In 1929 the main ashrama building was dedicated and in 1987 a new prayer hall and Shrine was consecrated. Activities at the Ashram: Besides daily worship at the shrine and birthday celebrations of the Holy Trio & other important Hindu festivals the centre conducts weekly classes on scriptures and value education for students. It serves the needy in a spirit of worship providing medical help / educational assistance to the deserving poor. It also runs a Non-formal education centre for 100 deprived children who are provided books, stationeries and uniforms. Teachers at the free coaching centre help poor students acquire proficiency in academics. Every year about 700 poor students are given free note books and stationeries. Plans for the Centenary year: To commemorate the centenary year 2014-2015 we wish to build a centre of learning and excellence for our village youth who will be provided training and guidance in: • Waste recycling and management • Programs to promote learning of Sanskrit, English, and Hindi • Programs to promote positive health and life style management • Sustained Graded Value Education Program [SGVEP] for students The project is estimated to cost about Rs. 2 Crores. The task is big but the funds at our end are meagre. With no support from Government our activities are run only on donations from public. We therefore seek generous involvement and participation of devotees, friends, admirers and well-wishers through donations and contributions to this noble endeavor to make the centenary celebrations a grand success. All donations made to the Math are exempted from Income Tax Section 80G the Income Tax Act. You may please send your donation by Cheque/Draft in the name of “Ramakrishna Math, Koyilandy “ Bank A/C No: 10632417896 State Bank of India, Koyilandy, IFS Code SBIN0003338. Yours in the Service of Lord, Swami Bhuvanatmananda Adhyaksha Ramakrishna Math, Koyilandy Swami Vivekananda Road, RO Melur, Koyilandy, Dt. Kozhikode, Kerala 673 306 E-mail: [email protected]; [email protected] Phone: 0496-2630990. Cell no: 09447863787 The V edanta K esari 51 FEBRUARY 2015

Digitised Archives of the Vedanta Kesari (1914 to 2014) New Release DVD containing the archives of 101 years of the Vedanta Kesari The Vedanta Kesari has been effectively disseminating Indian Ethos and Values, with uninterrupted publication for the 101 years. The entire collection of archival articles (1914-2015) by scholars and thinkers, savants and admirers, monks and practitioners of Vedanta is now available in one DVD. With search facility indexed author-wise, title- wise, year-wise and by keywords, plus other features, it is a veritable encyclopedia of Vedanta is now available to you at the click of a button! Price: Rs.300/-Packing and Posting charges: Rs.60/- (within India) For ordering your copy, draw your DD in favour of Sri Ramakrishna Math, Chennai and send to: The Manager, Sri Ramakrishna Math, Mylapore, Chennai – 600004,You can also order Online. Email : [email protected] Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

New Release Manifesting Inherent Perfection Education for Complete Self-improvement This book attempts to discuss this ‘inside’ of education which is man-making. A collection of 50 writings on various aspects of education ‘in its widest sense’, this book presents the Indian worldview of divinity of man and unity of existence. Compiled from the archives of The Vedanta Kesari, these writings deal with various aspects of education, particularly the key ideas of Yoga and Vedanta which are of great value to all educationists and students. ‘As long as I live, so long do I learn,’ said Sri Ramakrishna. This handy volume on education draws our attention to this fact through articles, stories and personal accounts of monks, teachers, students, scholars and commoners.

Hardbound, Pages 586, Price: Rs.250/- Postage: Rs.75/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected] The V edanta K esari 52 FEBRUARY 2015

Dewdrops—Daily quote from the Holy Mother Here some dewdrop from the eternal river of love, peace and New Release wisdom—Holy Mother Sri Sarada Devi, the spiritual consort of Sri Ramakrishna. It is the English translation of the Tamil book Dinam Or Anbumozhi, containing the datewise compilation of selected teachings of the Holy Mother culled from the Gospel of Holy Mother. Coverpage design, sketches and layout by Sri Maniam Selvan, Smt. Pushpa Chitrak, Sri Natarajan and Sri Ravi had designed the cover page, sketches and layout. Produced in a size that reminds one the traditional old-style Hindu manuscripts, the book will surely nurture the readers with Mother’s quiet sweetness and unselfish love. Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : [email protected] Hardbound, Pages 372, Price: Rs.80/- Postage: Rs.40/-for single copy. No request for VPP entertained

Glimpses of Excellence Dr. Suruchi Pande

Printed in four-colours, the book gives a bird’s eye-view of the excellence achieved in ancient India in diverse fields. Copious citation of the research and literary evidences and references lend a stamp of authenticity to the book. It gives some glimpses of the skill, dexterity and perfection the ancient Indians achieved in various fields of human Pages 140 + x. Price: Rs. 110/- endeavour that can baffle even the + Postage: Rs.30/-for single copy. experts of the today’s world!

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600004 Email: [email protected] The V edanta K esari 53 FEBRUARY 2015 The Vedanta Kesari

Some of the recent Annual Issues of The Vedanta Kesari now available in book form: (1999) Globalization : Rs.60/- (2002) How to Organise Life : Rs.45/- (2004) Sri Ramakrishna in Todays Violent World : Rs.45/- (2005) Channelling Youth Power : Rs.45/- (2006) No One is a Stranger : Rs.45/- (2007) Upanishads in Daily Life : Rs.70/- (2008) Gita for Everyday Living : Rs.70/- (2009) How to Shape the Personality : Rs.70/- (2010) Facets of Freedom : Rs.60/- (2011) Joy of Spirituality : Rs.80/- (2012) Indian Culture : Rs.275/- (2013) Swami Vivekananda— The Charm of His Personality and Message : Rs.110/-

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Plus postage Rs.30/- for single copy. No request for VPP entertained The V edanta K esari 54 FEBRUARY 2015

New Release Swami Yatiswarananda As We Knew Him Reminiscences of Monastic and Lay Devotees Compiled and edited by the monks and devotees of the Ramakrishna order (A set of two volumes) Swami Yatiswarananda (1889-1966) was an eminent disciple of Swami Brahmananda Maharaj, the spiritual son of Sri Ramakrishna and the first President of the Ramakrishna Order. Swami Yatiswarananda lived with many direct disciples of Sri Ramakrishna and was the President of Mumbai and Chennai Centres of Ramakrishna Math before leaving for Europe in 1933. At the request of earnest devotees in Germany, he was sent to Germany, Switzerland, Holland, and later America. He returned to India in 1950 and was the President of Ramakrishna Math, Bangalore, from 1951 to 1966. He was one of the Vice Presidents of the Ramakrishna Order. His well-known books, Adventures in Religious Life, and Meditation and Spiritual Life, are classics in holistic approach to spirituality, harmonizing the Four Yogas of Jnana, Karma, Bhakti and Dhyana. Containing more than 100 articles by senior monks, nuns and devotees of the Ramakrishna Order, the new book has a detailed biography of Swami Yatiswarananda, select letters, precepts and several pictures. An audio CD containing 16 recordings of his lectures and chanting are a part of the book. Book Size : ‘Royal’, hardbound Price: Rupees 200/- per set (total pages 1550) Postage: Rupees 100 per set (registered parcel) No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600004 Email: [email protected] The V edanta K esari 55 FEBRUARY 2015 The V edanta K esari 56 FEBRUARY 2015

The Monk without Frontiers We are happy to notify the readers about the new “ENHANCED EDITION” of The Monk without Frontiers—Reminiscences of Swami Ranganathananda. In this edition two more articles on the Swami have been included. The size (layout) of the book has been changed to a larger one, and also the typeset is new, enhancing the overall look and readability of the book. The book now has a new cover. This book is a compilation of articles on Swami Ranganathananda written by the monks of the Ramakrishna Order, nuns of the Sarada Math and Ramakrishna Sarada Mission, and devotees and admirers Pages: 648 Price: Rs. 480/- of the Swami. There are 136 pieces of writing presenting before us his multi-faceted personality in an inspiring as well as interesting manner. The V edanta K esari 57 FEBRUARY 2015

NAVAJEEVAN BLIND RELIEF CENTRE (FREE HOME FOR THE BLIND, ORPHAN AND AGED) TIRUCHANOOR, TIRUPATI - 517503. Ph : 0877-2239992, 9908537528 [Mob.] E-mail: [email protected] Website: www.navajeevan.org An Appeal 35 Years of Service to Humanity 1979 - 2014 1. Navajeevan School & Hostel for Blind Children – Tirupati, Parlekhimundi, Golamunda 2. Navajeevan Free Eye Hospital – Tirupati 3. Navajeevan Free Home for Aged – Tirupati, Rishikesh, Parlekhimundi and Chennai 4. Navajeevan Annaksetram - Kothapeta / Rishikesh 5. Navajeevan Sharanagati Vridhashram – Tirupati 6. Navajeevan Rural Medical Centres - Berhampur [Orissa] 7. Navajeevan Eye Care Centres - Serango & Kalahandi [Orissa] 8. Navajeevan Orphanage Children Homes – Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku A Humble Request for Donation 1. Sponsor one day Annadan to Blind Children and aged – Rs. 5000/- 2. Sponsor 5 IOL Cataract Eye Operations – Rs. 7000/- 3. Sponsor one blind child or Orphan child for one year – Rs. 6000/- 4. Sponsor one poor aged person for one year – Rs. 5000/- 5. Sponsor one free eye camp at Rural/Tribal area – Rs. 50000/- 6. Vidyadan—Educational aid for one Child – Rs. 2000/-

Donor devotees can send their contributions by cheque/DD/MO to the above address on the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord Balaji Venkateswara of Tirupati as blessings. Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act. Our Bank details for online transfer : Bank Name : Indian Bank , Gandhi Road Branch, Tirupati SB A/c No: 463789382, Account Hold- er : Navajeevan Blind Relief Centre, Branch Code: T036, IFSC code: IDIB000T036, ‘We can attain salvation through social work’ – Swami Vivekananda K. Sridhar Acharya Founder/ President The V edanta K esari 58 FEBRUARY 2015 The V edanta K esari ~ 59 ~ FEBRUARY 2015 Vol.102-2 The Vedanta Kesari (English Monthly) February 2015. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 15-17. LICENSED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2015-2017. Date of Publication: 24th of every month

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

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Contact:The Sri RamakrishnaV edanta K esari Math, ~Chennai. 60 ~ FEBRUARY Website: www.chennaimath.org2015