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1 TheVedanta Kesari October 2019

1 The Kesari The Vedanta

(Cover story p. 11)

1 A Cultural and Spiritual Monthly `15 October of the Order since 1914 2019 2

Durga Puja at Sri ,

Swami and the Swami Balabhadrananda

An Important Educational Centre of the Chola Times Dr. Chithra Madhavan

Regd. Off. & Fact. : Plot No.88 & 89, Phase - II, Sipcot Industrial Complex, Ranipet - 632 403, Tamil Nadu. Editor: Swami Mahamedhananda PRIVATE LIMITED Phone : 04172 - 244820, 651507, Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and (Manufacturers of Active Pharmaceutical Tele Fax : 04172 - 244820 Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Ingredients and Intermediates) E-mail : [email protected] Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014. Web Site : www.svisslabss.net Website: www.chennaimath.org E-mail: [email protected] 3 106th The Year of Publication

A Cultural and Spiritual Monthly of The Ramakrishna Order

OCTOBER Vol. 106, No. 10 2019 CONTENTS ISSN 0042-2983

ry Sto er ov C 11

Singing to the Divine: The of 36 Sulini V. Nair 17

Swami Vijnanananda and FEATURES Reminiscences of Sargachhi the Ramakrishna Order 7 Dakäiëàmùrti Stotra Swami Suhitananda Swami Balabhadrananda 8 Yugavani 9 Editorial An Important Educational 27 Vivekananda Way The Visual Portrayal of Centre of the Chola Times 40 Book Reviews in Dr. Chithra Madhavan 47 Pariprasna American Media 49 What is Religion? Diane Marshall s ive 51 Topical Musings at rr a 52 The Order on the March N d e l l e 34 s 19 i h

C

Poorva: Magic, Miracles Hanuman, and the Mystical Twelve I’m Waiting for You Lakshmi Devnath Gitanjali Murari

Po ck et T a le 31 25 s

Editor: Swami Mahamedhananda Published by Swami Vimurtananda, Sri Ramakrishna Math, Chennai - 600 004 and Printed by B. Rajkumar, Chennai - 600 014 on behalf of Sri Ramakrishna Math Trust, Chennai - 600 004 and Printed at M/s. Rasi Graphics Pvt. Limited, No.40, Peters Road, Royapettah, Chennai - 600014. Website: www.chennaimath.org E-mail: [email protected] TheVedanta Kesari Dear Readers, The Vedanta Kesari is one of the oldest cultural and spiritual magazines in the

of the magazine, then called Brahmavadin, came out on 14 Sept 1895. Brahmavadin was runcountry. by one Started of Swamiji’s under the ardent guidance followers and supportSri Alasinga of Swami Perumal. Vivekananda, After his deaththe first in 1909issue the magazine publication became irregular, and stopped in 1914 whereupon the Ramakrishna Order revived it as The Vedanta Kesari. Swami Vivekananda’s concern for the magazine is seen in his letters to where he writes: ‘Now I am bent upon starting the journal.’ ‘Herewith I send a hundred dollars…. Hope this will go just a little in starting your paper.’ ‘I am determined to see the paper succeed.’ ‘The October 2019 Song of the Sannyasin is my first contribution for your journal.’ ‘I 4 learnt from your letter the bad financial state that Brahmavadin is in.’ ‘It must be supported by the Hindus if they have any sense of virtue or gratitude left in them.’ ‘I pledge myself to maintain the paper anyhow.’ ‘The Brahmavadin is a jewel—it must not perish. Of course, such a paper has to be kept up by private help always, and we will do it.’ For the last 105 years, without missing a single issue, The Vedanta Kesari The Vedanta the magazine has been carrying the invigorating message of Vedanta with articles on , culture, philosophy, youth, personality development, science, holistic living, family and corporate values. Over the years, production and publication costs have gone up manifold. A non-commercial magazine like this can continue its good work only

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Sri Shankaracharya Verse 10 सर्픾त㔮त्मिति स्굁टीकृतमिदं यस्मदमुष्मिस्ते तेनास् श्रवणात्तदर्थननाद् ध्यनाच्च स敍कीरनात् । सर्픾त㔮त्वहाविभूतिसहितं स्यदीश्वरत्व स्वः सिद्ध्त्तत्पनरष्टधा परिणतं चैश्वर्यव्यहतम् ॥ १० ॥ 10. Since the principle of Universal 1 has been revealed in this hymn, therefore, by listening2 3 on its meaningSelfhood as also by meditating4 on it and singing5 it, the attainment to it and of reflecting identity with , together with the great power6 of being the Universal Self, comes about automatically.7 Also,Īśvara the unobstructed power8 that manifests October 2019 itself in eight (different) ways,9 is obtained. Notes: 7 1. That all the j vatm s are really Param tm , the one Supreme Self. ī ā 2. By ā ā teacher, not only the text but also its meaning and purport.śravaṇa; listening from a competent PAGE SPONSOR : KUM. V. DHARSHANI HARI, CHENNAI HARI, DHARSHANI V. KUM. : SPONSOR PAGE The Vedanta Kesari The Vedanta 4. By nididhy sana or making the mental waves take the form of the Universal Self. 3. By manana; by intense logical thinking. 5. Even a mere verbal repetition will have an effect. One commentator interprets the ā word ‘saṅkīrtanāt’ as ‘samyak parebhyaḥ kathanāt’—‘by expounding it to others’. 6. Compared to the other yogic powers, this is ‘great’ power. In fact, this is the greatest power since all other powers automatically follow as indicated in the last line. 7. No special effort to get it is needed. The Self is already there, and always. When the obstacles are removed it is automatically manifested. 8. The siddhis of an ordinary yogi, who has not yet attained the knowledge of , may get exhausted or disappear or even harm him. But the siddhis of the man possessing tma-jñ na are inexhaustible and infallible. Ātman

Ā ā 9. The aṣṭasiddhis already mentioned. Dakṣiṇāmūrti Stotra with Mānasollāsa. Translated and Annotated by Swami Harshananda Yugavani

Suffering A man verily becomes liberated in life if he feels: ‘God is the Doer. He alone is doing everything. I am doing nothing.’ Man’s sufferings and worries spring only from his persistent thought that he is the doer. As long as there is bhoga, there will be less of yoga. Furthermore, bhoga begets suffering. It is said in the Bhagavata that the Avadhuta chose a kite as one of his twenty-four . The

kite had a fish in its beak; so it was surrounded by a thousand crows. Whichever way it flew October 2019 enjoyment.with the fish, The the ‘crows’crows pursued are worries it crying, and ‘Caw!anxiety. Caw!’ Worries When and all ofanxiety a sudden are the inevitable fish dropped with 8 enjoyment.from its beak, the crows flew after the fish, leaving the kite alone. The ‘fish’ is the object of This world is the lila of God. It is like a game. In this game there are joy and sorrow, virtue and vice, knowledge and ignorance, good and evil. The game cannot continue if sin and suffering are altogether eliminated from the creation. There is no substance whatsoever in the worldly life. The members of

lewd, disobedient, and addicted to drink and other vices. Then there would have

The Vedanta Kesari The Vedanta beenIshan’s no family end to arehis troubles.good; so Onehe has very some seldom peace comes here. across Suppose such his a religious sons had family, been in which all the members are devoted to God. I have seen only two or three such

Besides, there are disease, grief, and poverty in the world. Seeing this condition, I prayedfamilies. to the DivineGenerally, Mother, one finds‘O Mother, quarrels, turn misunderstanding, my mind at once from jealousy, the world and friction. to God.’ (A person told Sri Ramakrishna that instead of feeling for the suffering of his disciples, he should remain in samadhi. Narrating this incident Sri Ramakrishna later told the devotees:) I thought he was right and that I must not do so again. When afterwards I was coming back from under the Tamarisk trees, I was shown (by Mother) a vivid picture of Calcutta, as if the city was present before me and all the people were night and day immersed in lust and gold and were suffering miserably. When I saw it, compassion welled up in my heart. I thought, ‘Were I to suffer a million times greater misery for the good of these people, most

you, wretch?’ —Sri Ramakrishna gladly will I do that.’ I returned and said to Hazra, ‘I choose to think of them; what is that to Editorial

Know It to Be Your Foe

t was a very still, late night on the tempter. Buddhism calls it Mara, and Christianity banks of Ganga where Swami and Islam identify it as Satan. ITuriyananda, one of the direct- There are a number of stories which disciples of Sri Ramakrishna, was sitting in narrate how Buddha and Christ faced this meditation. Matching the outer peace was the ‘destroyer of spiritual life’. These narratives silence in his mind. In that perfectly calm help devotees to make sense of their own moment, Turiyanandaji heard a voice telling temptations and it also awakens faith to him, ‘Enough, get up. Let us go home.’ The overcome them. startled swami looked around to see who was Both Buddha and Christ faced strong disturbing him. But there was none around. temptations before achieving enlightenment. Then like a thunderbolt, the truth hit him: it They were tempted to experience physical was his own mind that had tempted him to stop enjoyments, to fear death, and to desire power.

Siddhartha Gautama sat under the Bodhi tree October 2019 There is a similar incident from the life of his sadhana! Swami , another direct-disciple 9 of Sri Ramakrishna. For some time in Bodh Gaya with the firm determination: ‘Let Adbhutanandaji stayed at the Basumati Press seatthis bodyuntil dryI attain up; let that the supremeskin, bones, knowledge.’ and flesh of Upendra Nath Mukhopadhyay, a householder Maraof the then body appeared fall apart; on but the I scenewill not to breakleave this devotee of Sri Ramakrishna. Once at midnight he was heard shouting at the top of his voice, tempt Siddhartha with their charms. When this weaponresolve. Atof firstlust hefailed, sent he beautiful tried to women frighten to PAGE SPONSOR : SRI KRISHNAMURTHY K. N., CHENNAI N., K. KRISHNAMURTHY SRI : SPONSOR PAGE Siddhartha with torrential rains, thunder, and Kesari The Vedanta ‘Shut up, devil; you to threaten me, who am a threats would be of no avail. Know it for hordes of demons attacking him. But child of Sri Ramakrishna; all your tricks and certain.’ Hearing his thundering voice, the Siddhartha remained immersed in deep people in the press who were sleeping and meditation unmoved by the idea of death. As a working in the adjacent rooms ran up and saw last resort, Mara tempted Siddhartha with Adbhutanandaji sitting in virasana ‘with his power over men. He pointed out that being a kshatriya, Siddhartha’s was to rule a Truly, every sincere sadhaka has to, at kingdom and not to renounce and seek nirvana. eyes fixed in front and blazing like fire-balls.’ some stage in his spiritual journey, face and He offered him the sovereignty of the whole overcome an anti-spiritual force which seeks to bind him/her down to the sensory world and resolve, and rose up only after attaining thus to the cycle of repeated birth and death. To Buddhahood.world. But Siddhartha remained firm in his help us identify and confront this force, which Jesus fasted for 40 days and nights in the appears in various forms, it is sometimes Judean desert, seeking to draw nearer to God. By giving up food and water he sought to

personified and given a clear profile as the evil reinforce his faith in the truth that true imagine according to scriptural prescription, nourishment comes from God. Satan then that the Papa-purusha within had been burnt appeared to tempt Jesus into preserving his up. Sri Ramakrishna often narrated to his body. He asked him to transform a stone into disciples the outcome of this intense sadhana. He told them: ‘A burning sensation came on the the scriptural words: ‘One does not live by body from the beginning of the Sadhana. I bread andalone, nourish but by himself. every word When that Jesus proceeds quoted thought, “What is this disease?” It increased by from the mouth of God’, Satan had to withdraw. degrees and became unbearable. Various kinds Satan then tried to frighten Jesus with death. He lifted Jesus to the top of a temple and it could by no means be alleviated. One day, challenged him to throw himself down to prove whileof oils Iprescribed was sitting by under physicians the Panchavati, were used; I saw but the truthfulness of scriptures which assure that that a jet-black person with red eyes and a God’s angels will protect man from injury. hideous appearance came reeling, as if drunk, out of this (showing his own body) and walked scripture: ‘You shall not put the Lord, your God, before me. I saw again another person of placid toAgain, the test.’ Jesus Finally, rejected Satan Satan tried by to quotingtempt Jesus the mien, in ochre-coloured dress with a trident in with power and luxury. He took Jesus to the top his hand similarly come out from the body, of a very high mountain from where all the vehemently attack the other and kill him. The kingdoms of the world could be seen. He burning sensation in the body decreased for a

October 2019 offered them to Jesus, if only he would accept short time after I had that vision. I suffered and worship Satan. Jesus rejected it by once from that burning sensation continually for six 10 months before the Papa-purusha was burnt up.’ the Lord your God and only Him shall you Explaining Sri Ramakrishna’s serve.’again quoting the scripture: ‘You shall worship confrontation with Papa-purusha, Swami Young Nachiketa, who sought the Tapasyananda writes: ‘All the forces of the knowledge of the Self, also had to face similar instinctive life of man dominated by the lower temptations dangled before him by Yama, the brain constitute the Papa-purusha, of whom the Lord of Death. As the Kathopanishad describes says: “It is desire (काम), it is

The Vedanta Kesari The Vedanta it, Yama offered Nachiketa long life, a vast anger (啍रेध) born of Rajas — insatiable in its kingdom, immense wealth, damsels, progeny demands, utterly evil in its working. Know it to who would be centenarians, and all kinds of be your foe.” other sense pleasures. But there was a

only to ascertain if Nachiketa deserved the higherThe spiritual conflict nature between and the our devatas animal andnature. the highestdifference knowledge in this temptation; and he was Yama immensely tempted Mahishasuraasuras is indeed represents the conflict this between animal nature our own in happy when Nachiketa overcame all us. This month when we celebrate Mother temptations. Durga’s victory over Mahishasura, let us remind Interestingly, Sri Ramakrishna speaks of a Papa-purusha who is similar to Mara or Satan. and heart, and our victory depends upon Only, in this case it is the tempter who is recognisingourselves that the the foe battlefield in all his forms, is our continuingown mind tortured by the austerities practised by Sri our sadhana with great tenacity, and surrendering at the lotus feet of the Divine ritualistic worship, Sri Ramakrishna would Mother. Ramakrishna! As part of his daily Sandhya and Cover Story Singing to the Divine: The Sopana Sangeetham of Kerala

SULINI V. NAIR

This article throws light on the indigenous Sopana music offered as part of ritual tantric pooja in the temples of Kerala and how art has been considered a path to the Divine in the Indian tradition.

ust as Vedanta accepts Brahman as the upadana or proximate cause of in different regions. These two arts are different Jcreation, Sarngadeva, the author of the fromof the each unique other tastes in tone and and preferences structure, of use people and 13th century treatise Sangitaratnakara, for the effect, but never mutually hostile. In fact, a nadabrahma was the continuous give and take of values between upadana of music. has been accepted as margi and desi has been the norm. As early as thefirst means time declaredof the four that purusharthas and also as the 9th century the Brhaddesi of Matanga dealt October 2019 an end in itself. Tyagaraja, the great musician- saint of 18th century, sings, ‘Knowing the 11 musical sound born from the muladhara – that

home of the seven notes amidst the great tumultis ecstatic – liberation!listen, O Tomind, distinguish that is the moksha proper Devotion steeped in the nectar of melodious !

PAGE SPONSOR : DR. VIRAL KAMDAR, NAGPUR KAMDAR, VIRAL DR. : SPONSOR PAGE Svara raga sudharasa). His life was an The Vedanta Kesari The Vedanta illustrationtones and modes, of how that musical is the knowledge final beatitude, coupled O withmind!’ devotion ( enables one to experience the bliss of spirituality amidst the disonance of the

— the ultimate goal of life. Such has been the statusillusory accorded world, culminatingto music and finally the arts in mokshain India — as paths to divine realisations. In India we have both the margi and desi arts. Margi arts are the classical forms based on

Natyasastra (200 BCE-200 CE) of Bharatamuni. Desispecific arts rules are regional and structures creative expressionslaid down in born the

Sulini V Nair is a performer, writer & researcher in the performing arts, idioms, and narratives. She is also a keen student of Indian art, tradition & thought. Cover Page artist: Shwetha Chandrasekhar, Chennai. with the music of the various regions of the thinas: Indian subcontinent. kurinchi (mountainous region), mullai (forest), geographical units. There were five In , a narrow strip of land lying marutham (farmland), neythal (coastal region) sandwiched between the Arabian Sea and the and palai (desert). Castes were formed based Western Ghats remained fairly insulated from on the lifestyle in each thina and there was no the rest of the region. It was thus able to intermarriage between different thinas. develop an art, culture and way of life distinct from the traditions of its neighbouring regions. superior or inferior. The inhabitants of the However there was no classification of castes as This strip of land, which came to be called thinas worshipped nature and lived in harmony Kerala, witnessed the evolution of an with it. Ayyan of the mountains and Amman of indigenous style of music evocative of its the coastal regions were worshipped as the desi style came to be masculine and feminine aspects of nature. Thus known as Sopana Sangeetham. their spiritual thought was one that was unique culture. This Sopana Sangeetham intimately connected with is rendered as ritual mother earth. Nature that musical offering in the The rendition is simple and full of was worshipped was also temples of Kerala and is feeling. For the same reason it is their means of livelihood called Kottippaadiseva. It also called or bhava and thus an agrarian is performed at the sangeetham. society came into being.

October 2019 Sopana, steps leading to When the caste system of the garbhamandir or the thinas later gave way to 12 sanctum sanctorum. Sung to the the occupation-based caste system, the close accompaniment of the small hourglass shaped connection between man and nature began to ethnic percussion called by the musician dwindle. Those who undertook occupations himself and the metallic gong chengila, the crucial in a civilizing society formed a different rendition is uncomplicated and full of feeling. caste group. Gradually society started For the same reason it is also called bhakti sangeetham or bhava sangeetham. sreemoolasthanam under trees for worship. The demarcating specific spots or The Vedanta Kesari The Vedanta The idakka is similar to a but is society being predominantly agrarian, it is in played with a stick. It is considered to be deva the songs and rhythms of Kerala’s humble vaadyam, instrument of the gods, most farmers of yore that we can trace the earliest auspicious and revered, and is never kept on origins of its indigenous style of music. These songs of the farmers woven in Kerala’s glorious sun and the moon, the four sticks or jeevakkols ancestry, socially relevant themes, myths, betweenthe floor. Itsthe two trunk faces and are thee said strings to represent stand thefor legends and early cultural recollections, thus the four Vedas, the six holes for the six sastras, become a rich repository of the cultural history and the 64 woolen balls for the 64 arts. of this land. Early aboriginal songs had an organic Early origins – aboriginal, folk, Vedic connection to life and a high degree of influences emotionality. They were enthusiastic In the times when the region that is now expressions of unstructured, spontaneous Kerala was part of a larger Tamil region, response to surrounding stimuli. The society was organized into thinas or experience of amazement, ecstasy, or fear arising from the wonders of nature was the music called Sopana Sangeetham too came into aboriginal man’s inspiration to sing. As human being. society progressed, people moved away from Thus Sopana music has a history of nature. A direct result of this limited contact organic evolution from with nature was a gradual waning of intensity aboriginal through folk Sopana music captures of feeling in folk music. Folk music was further the essence of Kerala transformed when the early aboriginal music structured classical culture like no other joined hands with nuanced language. music to the refined, form. For the same art or philosophy. reason it captures the and the establishment of temples following the essence of Kerala With the spreading influence of culture like no other art or philosophy. It was sreemoolasthanam changed from groves, or nurtured in connection with folk arts like influence of Buddhism, the position of the under trees, to temples. This brought about far- Kalam Paattu, Ayyappan Paattu, and Saastham reaching changes in society. Caste rituals Paattu gained importance and castes were delineated ritualistic musical offering in temples. It has in connection with occupations within the , before it firmly established itself as temple. Lower castes banned from the temple to this region. Thus the aboriginal, folk and premises were caught between the Vedicalso been characteristics influenced by have Vedic lent chanting a clear unique desi environment created by the caste system and character to this style of music.

those who controlled that environment. The October 2019 social structure of Kerala came to be divided by a strong wall of untouchability. Idols thus Characteristics and rendition 13 became emblematic of man’s distance from Sopana Sangeetham has an introductory nature. A hierarchical structure came into being alapana segment based solely on ‘akaaram’ or the use of the sound ‘Aa’ unlike ta, da, ri, or na into superior and inferior. It was similar to the that are used in Carnatic music. Unlike in and castes were arranged in strata, classified Carnatic music the akaar alapana is controlled Sopanam, leading to the by rhythm. Singing akaara to rhythm is called

PAGE SPONSOR : DR. SUBRAMANIYABHARATHIYAR R.,KANCHEEPURAM SUBRAMANIYABHARATHIYAR DR. : SPONSOR PAGE structure of the flight of stairs, or the garbhamandir of the temple. Thus aanandam vaykkuka. The akaara or the sound Kesari The Vedanta the Sopanam is also indicative of ‘Aa’ aanandam the nature of the Kerala society at and the singer concludes the akaaralapana that historical juncture. It was with is … the ‘aa first – aanandam’ alphabet .of Probably the word this is why it probably with the advent of is called aanandam vaykkuka to imply spiritual the temples in the form in exhilarataion. The next stage is that of singing which we see them today, kattala swaras or swara with the Sopanam leading called jeevaswara prayoga is used which is a to the garbhamandir, that method of clarifying the fundamental frames. A technique notes of a raga without elaborating it through Late Njeralath Rama microtonal notes. The accompaniment of the Poduval, a legendary idakka kooru, a long rhythmic phrase played on Sopana Sangeetham the idakka, which provides a conclusion to one exponent segment, is a crucial element that brings out the essence of the style. After the akaaralapana, idakka kooru and generate different notes within the gamut. If kattalaswara alapana, the next item in the the puja is not concluded even after the tyaani Kottippadiseva is the rendering of the tyaani. and the beating of the kooru on the idakka, the The tyaani is a paean in the couplet structure, a singer goes on to the next raga followed by legacy of the Buddhist culture. The term could another tyaani. It is also a common practice to well be linked to ‘dhyaani’ whose meaning in sing an ashtapadi after the tyaani. The 12th Monier Williams’ dictionary is in connection to century Bengali poet Jayadeva’s Gitagovinda Buddha and Bodhisatva. There are several garbhamandir of tyaanis sung by temple musicians, in temples in the 15th century. It was because an was first heard in Kerala at the accordance with the system of singing age-old organic musical tradition existed particular ragas during particular hours of day here that the ashtapadi blended-in so and night, before the shrine on the occassion of beautifully with the couplet structure of the tyaanis. ragas like Aahiri, Paadi, Indisha, Puraneer, The custom is to sing the tyaani and Indalam,various pujas. Mukhari The and style Samantamalahari has its own unique to ashtapadi till the doors of the garbhamandir are name a few. In addition, it also uses many ragas opened after the puja. This naadopasana, or that are commonly used in Carnatic music. The worship through music, is considered a raga in which the akaara and tyaani are sung is kriyangam or ritual that is part of the customary called the samaya raga. It is determined puja itself. The singing is simple and

October 2019 according to and in tune with the hour of each uncomplicated and never seeks to completely puja. The Kottippadiseva ritual takes place exhaust the musical possibility of a raga. This 14 during the Usha Puja at sunrise, Ethiratte Puja simplicity of rendition is maintained at every in the early morning, Pantheeradi Puja when stage of performance. The singer at times the sun rises to a certain height and our shadows are of a certain measurement, Ucha the nuances of another raga while singing a consciously and for a specific purpose brings in Puja in the afternoon, Deeparadhana during particular raga. However, this is something that dusk and Athazha Puja at night. The raga can be executed only by a very talented musician Puraneer is the one rendered during the Usha who can express emotion through his art. This

The Vedanta Kesari The Vedanta Puja. The nine ragas Desakshi, Sreekanthi, music offered to the Lord at the steps of the Nalatta, Bhoopali, Malahari, Aahari, garbhamandir, adds a new dimension to the Samantamalahari, Bhowli and Antari are called spreading of devotion. Nitya ragas. Desakshi and Sreekanthi are sung during the morning puja, Nalatta during the Rhythm in Sopana Sangeetham Pantheeradi Puja, Malahari and Bhoopali during Rhythm is of utmost importance in the Ucha Puja, Aahari in the afternoon hours, Sopana music and it is rhythm rather than Samantamalahari during the Deeparadhana drone which leads the music. Rhythm in Sopana and Bhowli and Antari during the Athazha Puja. music developed from early folk rhythms and is Raga Andhaali is sung during the Pradosha Puja connected to the classical tradition through the on the Pradosha day. The raga is rendered to method of its execution. It is at the same time the beats of the idakka keeping rhythm on the both simple and complex and guides the chengila. The musician harmonizes his voice to singing at every stage. While it is sung typically the drone of the idakka; although a percussion to the beats of the idakka, in the traditional instrument, the idakka when manipulated can dramatic arts it is sung to the accompaniment of other percussion instruments like maddalam, chenta, timila and the ilattaalam. single unit of time called a maatra. Laya or The flow of rhythm is the multiples of a The core of the rhythmic arrangement in cadence is usually of three types – vilambita Sopana Sangeetham is the hridaya tala system. (slow), madhyama (medium) and druta (fast). In fact, all talas originate from the hridaya tala There could also be ati vilambita (very slow) or the heartbeat. Continuous time may be and ati ati vilambita (very, very slow) as also ati revealed through continuing beats or shabda. druta (very fast) and ati ati druta (very, very Removing a few beats from a continuing series fast), thus adding up to a total of six tempos. creates fragments of ashabda. Thus rhythm is While in Hindustani music the laya formed from a combination of beats and arrangement is such that the rendition begins ashabdas. In the early stages of the margi tala in vilambita laya and proceeds to druta, in system tala was indicated by beating both Carnatic music the laya remains constant palms together. Bharatamuni called the beat throughout the rendition. paata and the silence kala. Thus margi music was based on the paata-kala system. During Music as devotional offering Bharatamuni’s time desi talas were also in The Sopana musician standing at the vogue along with margi talas. It was steps of the garbhamandir makes an offering of Sarngadeva who discovered talas that were not his Kottipaadiseva art. His rendition is heartfelt margi and called them desi. The khanda tala and full of feeling. At this time the devotee, who

system belongs to the desi has come to the temple to October 2019 school. Desi talas are It invites the soul to traverse the indicated by beating and circumambulating the 15 sopanam steps and become counting the rhythm on garbhamandiroffer prayers, has and finished waits one with the deity enshrined within before the closed doors practitioners till the time the sanctum. with his palms joined at his offingers. Sarngadeva All based artistic their chest and with bated work on the margi talas breath. The musician, who had begun to sing at suggested by Bharata. In the Natyasastra, the ati ati vilambita pace, has proceeded to the PAGE SPONSOR : SUSHRI SHRUTI V., CHENNAI V., SHRUTI SUSHRI : SPONSOR PAGE ati vilambita, vilambita and madhyama tempos. Kesari The Vedanta and ghana vaadyas or idiophone instruments As the devotee waits, his mental voyage too areBharata seen gives to have a significant a predominant status to rhythm,status attains greater, yet even greater momentum. compared to areophone, chordophone and The singer proceeds to the druta, ati druta and membranophone instruments. In Sopana ati ati druta tempos and the devotee’s mental Sangeetham idiophone instruments like journey, represented by the tala gets faster and chengila, ilattalam and kuzhittalam function on faster, more and more one pointed, to the the basis of the paata-kala system denoting pinnacle — toositumbu or sharp needlepoint. rhythm. Thus Sopana music is a desi tradition This rhythmic progression which traverses six that chose the margi philosophy of steps from ati ati vilambita to ati ati druta, Bharatamuni’s ghana tala system. The various talas in Sopana Sangeetham are Ekatalam, garbhamandir are thrown open revealing the Plutam, Kaakapadam, Karika, Ayyadi, Atantha, resplefinallyndent ends indeity silence within as to the the doors ringing of the of Champa, Kundanaachi, Marmam, Kumbham and temple bells, creating a divine and thrilling Lakshmi to name a few. experience and ambience. It inspires and invites the soul to traverse the Sopanam steps, composed the famous Krishnageeti for the enter the shrine and become one with the ritual art form Krishnanattam in the early 17th Universal Power enshrined therein as well as century, he used the Sopana style. It was used within one’s own self. in the art form Ramanattam, the early The bhakti in Sopana music is the artistic prototype of . Through the centuries expression of the mindful awareness necessary it was also used in the rendering of several for self-expression. It is an artistic method of compositions of legends like Maharaja Swati sublimating worldly emotions. The dharma of Tirunal and Irayimman Thampi. this bhakti is to sublimate the rasas thereby There are various schools of Sopana bringing wholeness to the appreciation of art. Sangeetham each varying in subtleties. Tradi- This offering of music is human expression that tional families of Sopana musicians attached to is beyond the worldly realm and thus terms like temples hereditarily practiced the art in the tyaani(dhyaani), aanandam vykkuka are all temple premises and taught the style to the next generation. The well-known schools are to transcend the material sphere through puja, Pazhoor, Ramamangalam, Tirumandhamkunnu and Guruvayur. The late Njeralathu Rama thebefitting. aanandam As the priestvaykkal, within idakka the shrine kooru seeks and Poduval of Tirumandhamkunnu, Janardhanan rendition of the tyaani are all attempts to achieve the same through music. It is the Nedungadi of Guruvayur and Damodara Marar of Pazhoor are great names in music. expression of a lone seeker’s inner journey. It is Sopana

October 2019 The Kshetra Kala Peethom attached to the easily possible to experience this endeavour Mahadeva Temple at Vaikom trains students in just by listening to the rendition. 16 Sopana Sangeetham in addition to providing ‘Padi aarum kayaruka’ or ascending the training in other temple arts. In addition to six steps is a very profound spiritual dictum providing musical accompaniment to art forms and is an allusion to the upward journey of the like Kathakali, Krishnanattam, Kalam Pattu and Kundalini in an advanced spiritual seeker Mudiyettu, Sopana Sangeetham today also provides the vachika for Kerala’s classical dance Sahasrara Chakra bringing about the ultimate style of Mohiniyattam, thanks to the untiring experiencethrough the of sixSelf chakras Realization to finally or oneness reach with the

The Vedanta Kesari The Vedanta efforts of the legendary theatre director and the Cosmic Consciousness. musicologist late Kavalam Narayana Panikkar who worked at an organic restructuring of the Through the ages dance style. He has also authored a treatise – There is a prevalent belief that Sopana Sopanatatvam Sangeetham work on Sopana Sangeetham and the cultural of the tyaani. When the king Manaveda sociology of Kerala. - which is the first ever scholarly was first evolved for the rendering

Resources 1) Tyagaraja: Life and Lyrics. Jackson, W.J. New Delhi: Musalgaonkar, V. in Sarngadeva and His Sangita- Oxford University Press, 1991 ratnakara. Ed. Sharma, P.L., New Delhi: Sangeet 2) Sopanatatvam: The Tradition and Philosophy of Natak Akademi, 1998 Sopana Music. Panikkar, K.N., Translated from 4) Matanga and his work Brhaddesi. Ed. Sharma, P.L., by S.V. Nair. Bhopal: Amaryllis, 2016 New Delhi: Sangeet Natak Akademi, 2001 3) ‘The Philosophical Background of Sarngadeva’. Reminiscences Reminiscences of Sargachhi SWAMI SUHITANANDA

Swami Premeshananda (1884 – 1967) was a disciple of Holy Mother Sri . For over two decades he lived at Ashrama, Sargachhi, West . Under his inspiration countless people lead a life of spirituality and service, and many young men and women entered into monastic life. His conversations – translated from Bengali and presented below – were noted by his attendant novitiate who is now Swami 43 Suhitananda, one of the Vice-Presidents of the Ramakrishna Order. (Continued from previous issue. . .) 1.11.60 (contd…) and the ‘Unconscious’, which means aharaj: A person cannot be truly inanimate objects like stones and bricks. But a religious if his head, hand, and jnanibeings; perceives both of these as consciousness. Mheart – all three – are not Why is this so? October 2019 uplifted. We cannot trust the religiosity of one Maharaj: That’s because the instruments 17 who does not accept this ideal of Sri of perception are different. How we see the Ramakrishna. As someone once told me, one world depends upon our power of perception. noteworthy characteristic among all the According to our power of perception, we see disciples of Sri Ramakrishna, is that they were the world as ‘conscious’ and ‘unconscious’. But the jnani’s medium of perception is different.

efficient in any work assigned to them. perception of consciousness and the play of PAGE SPONSOR : SMT. BRAGADA S., CHENNAI S., BRAGADA SMT. : SPONSOR PAGE Visishtadvaita and Advaita in anyone. Gopal’s The Vedanta Kesari The Vedanta motherWe (a dodevotee not findof Sri theRamakrishna union of who Dvaita, had vital energyHere is in this it cannot fish in be front matched of you; by yourthat a continuous vision of Gopala as a child) is a person there. This is because your perception perfect example of how far an aspirant can is more subtle. Every day in the morning, owing proceed along the path of Dvaita. She never to my poor eyesight, I see the doctor as two understood anything other than dualism. Swami , affectionately called After long practice of meditation, you will persons! ‘Baba’ (revered father), was a Visishtadvaita- see yourself as the witness of your own body- vadin whose heart would burst with grief seeing the misery of people. Of course, all of you see that you are the witness of the body- mind-intellect; then will come the stage when them realised their oneness with God. What mind-intellect of all living beings. It is this state lofty ideals Swami that we call God. It is after this that the entire

beyond this cannot be described in words. All exemplified2.11.60 in his life! theseworld subtleis perceived stages as of Consciousness; perception come the state one after another following nirvikalpa samadhi. It is this world: the ‘Conscious’, which means living after coming down from nirvikalpa samadhi Question: We find two kinds of entities in that we are able to perceive the world Maharaj: It is as if a black curtain has been differently. divided into innumerable parts. As everyone Question: When I see myself as the sees through the same medium, the world is witness of this body-mind-intellect or of the perceived in the same way. What do I see when body-mind-intellects of all living beings, then I am enwrapped by the sheath of avidya? I see will I see them as Consciousness? that very avidya. Every night during deep sleep Maharaj: No. you will see them just as you we go back to that primal avidya. It is from this see them now. But you will see distinctly that avidya that the world is projected. It’s you are separate from them. After that you will somewhat similar to our being able to see see the world with all its living beings as various objects when we keep peering into Consciousness. darkness for a long time. Such is our waking state. Question: Isn’t this body-mind-intellect the effect of the combination of life force and Deep sleep occurs when the udana-vayu ether? In which stage can we understand that whatever we perceive is the product of this pulls prana upwards. During deep sleep all the [one of the five functions of prana in the body] combination? Does not a spiritual seeker hear nerve centres become inert. Then the intellect the anahata dhvani (Om, the primordial induces them to regain some strength. After unstruck sound), which is the origin of the life force ? impressions gathered during the waking hours,

October 2019 thethis, mind under sees the various influence things ofin thea haphazard various Maharaj: You will know all this when your manner. It’s like a little boy sitting at his father’s 18 table (and picking up things randomly). But this you have to advance a great distance on the state is inferior to the waking state, because spiritualperception path. becomes Some a littleimagine subtler; that but they for thatare while the intellect functions in the waking state, hearing the anahata dhvani. In reality, after long action takes place instinctively in the dream meditation a kind of buzzing sound is state. And because the intellect does not generated in the brain – they take that to be the function, we have no control in the dream state. anahata dhvani. If material objects are analysed, they reveal the life force. Again, if the A person’s so called ‘temporary weakness’ The Vedanta Kesari The Vedanta life force is analysed intensely, you will perceive does not happen all of a sudden. It is the result it transformed into Consciousness. of prolonged action in his subconscious mind. Lack of awareness about the functioning of the mind results in a sudden fall. This is why I 3.11.60 repeatedly ask you to maintain a diary. Who Question: How did creation begin? knows when and what the veiled mind will do? Maharaj: Brahman covered Itself with Lust, anger, and greed will remain as long as the vidya maya and divided Itself into pieces. Then body remains – they won’t go away. But they a layer of avidya engulfed each individual ego. should be kept subdued by the power of Then from that sheath of avidya, as it were,

body manifested from it. discrimination. There is filth [mental and intellect emerged; and mind, vital force, and physical] in this body. Now, how can we free Question: Each individual is differently we get rid of body-consciousness? ourselves from this filth and be at peace, unless constituted. Why then does everyone see the visible objects of this world in the same way? (Continued on page 24...) Article The Visual Portrayal of Swami Vivekananda in American Media DIANE MARSHALL (Continued from previous issue. . .)

This research article throws new light on the initial photographs of Swami Vivekananda taken in America, including the famous ‘Chicago pose’ photograph, and also his sketches in the media.

about his appearance and that he deferred to a photograph made of himself in the opinions of others regarding his visage. SAmericawami Vivekananda’s comes in a letter first tomention Alasinga of A publishing rivalry known usage of Harrison’s ‘Chicago pose’ is in In Chicago, two rival publishers were hard thePerumal 10 December dated 2 November 1893 Minneapolis 1893. The Star first at work printing their histories of the Tribune. A different rendering of it appeared in Parliament of Religions in time for Christmas the Detroit Free Press on 11 February 1894. 24

gift giving. Dr. John Henry Barrows, the October 2019 Two days later, the Detroit Free Press printed an Chairman of the Parliament, compiled The engraving made from an unknown photograph World’s Parliament of Religions in two of Swamiji sans turban showing his short 19 prodigious volumes, which were to his mind, haircut. The bareheaded engraving resembles a photo signed, numbered and dated ’94 by B. L. book was backed by the Chicago Inter Ocean. Snow, indicating that there may have been more Anythe official event of and epic definitive proportions, record however, of events. needs His poses printed from that sitting.23 Aside from the more than one record. The Chicago Tribune cabinet cards that Swamiji took with him to backed the volume edited by Prof. Walter Detroit, he wrote to Ellen Hale on 10 March PAGE SPONSOR : SRI. R. CHINTHAIAH, HYDERABAD CHINTHAIAH, R. SRI. : SPONSOR PAGE

Raleigh Houghton and named for its publisher, Kesari The Vedanta 1894 about a new set of photographs: ‘The photographer here has sent me some of the pictures he made. They are positively villainous—Mrs. Bagley does not like them at all. The real fact is that between the two photos my face has become so fat and heavy—what can the poor photographers do? Kindly send over

This set of ‘villainous’ Detroit four copies of [Harrison’s] photographs.’ photographs, like the ‘angry’ photo that Ram

so we cannot form aesthetic opinions of them. BL-Snow & Detroit Free Press 14 Feb 1894 Swamiji’sDatta had takenletter of shows Ramakrishna, that he havewas vanished;not vain Diane Marshall is a graphic designer and art historian in the Midwest USA. She writes a history blog using vintage postcards to follow the travels of Swami Vivekananda: Vivekananda Abroad: A Postcard Pilgrimage on Blogger. [email protected] F. Tennyson Neely: Neely’s History of the across the country advertising Neely’s History of Parliament of Religions and Religious Congresses the Parliament of Religions. at the Columbian Exposition. Unlike Barrows, To use Swamiji’s name as part of a Houghton was not a Doctor of Divinity. celebrity name-dropping campaign and to Basically, the Barrows book claimed to be illustrate him as a colorful delegate to the Parliament was well within the norm for was also more expensive—whereas the Neely advertising. The advertisement for Neely’s official and authoritative and better quality—it book claimed to be impartial and non-sectarian, History in the Pittsburg Press, however, went a and it was available for a bargain price. At least step further. On 19 February 1894 there readers had a choice. Swamiji himself played appeared this extraordinary headline with absolutely no part in this publishing rivalry, but Swamiji’s picture: ‘Next to the Bible, the the inclusion of one of Harrison’s portraits on Greatest Religious Book is “The Parliament of page 903 indicates that Houghton may have Religions and Religious Congresses at the asked him for a photograph. On 5 December Columbian Exposition.”’ In smaller text in the 1893 the Tribune announced that Neely’s bottom half of the advertisement (not shown) History was ready for sale. it said: ‘This book, like the Bible, should be in The standing photograph of Swamiji on every house and home.’ Surely advertisers of page 505 of Neely’s History deserves special the nineteenth century were just as canny to consideration. It must have been a second product placement as they are today. Due to its

October 2019 exposure taken at the same time as the visual juxtaposition with Swamiji’s image, this previously mentioned group photo of Indian ad implies: Next to the Bible, the Greatest 20 delegates taken at the Fair on 20 September, next to the Bible-Pittsburg Press which appears in Neely’s on page 535. There is strong circumstantial evidence that Blanche L. Snow was the photographer.25 Photography at the Exposition was tightly controlled. Snow photographed people on the Midway Plaisance and she sold thirty photographs imprinted with 26

The Vedanta Kesari The Vedanta her copyright to The Werner Company. The background was painted out of Swamiji’s page 505 photo, and Neely’s copyright inserted below. The photo of Dharmapala on page 405 received the same treatment. However, when this photo of Dharmapala was printed in a Portfolio published by The Werner Company, it bore Snow’s copyright.27 An engraving was made of Swamiji’s page 505 photo, and it became one of the main illustrations used in the newspaper advertising campaign for Neely’s History. Swamiji stood in the lower right corner beside Kinza Riuge M. Hirai in a full-page ad that ran in the Minneapolis Star-Tribune 15 January 1894. This engraving of Swamiji appeared in newspapers Religious Book is one that contains the words of Swami Vivekananda. The Philadelphia Inquirer took a more personalized approach to its advertising for Neely’s History of the Parliament of Religions, which the newspaper was selling with coupons. On 23 February 1894 the Inquirer featured an article on Swamiji illustrated with the Neely’s engraving of him. Other foreign delegates had been featured in the Inquirer to promote Neely’s History, and of course all of these portrayals were positive and considerate. Even so, the Inquirer’s article endorsing Swamiji was exceptionally glowing. As for Barrows’s book, Swamiji’s photo on page 973 Volume II was used by an artist to Harrison & Chicago Tribune 26 Nov 1893 appearance that we feel as if we have seen more pictures of him in the newspapers than actually exist. Words were cheap, but engravings cost money and were seldom October 2019 spontaneous.28 21

The Goes Litho poster

we move on to the ephemeral medium of posters.From In the quotidianspring of world1894 wordof newspapers, spread in Barrows book & Baltimore American 13 Oct 1894 India of Swamiji’s fame in America. An item in PAGE SPONSOR : SRI VENKATARAMANAN T., CHENNAI T., VENKATARAMANAN SRI : SPONSOR PAGE create an engraving of him as ‘The Great the 12 April 1894 Indian Mirror written by a Kesari The Vedanta Brahmin High Priest’ for the 13 October 1894 ‘Hindu friend’ regarding an endorsement of Baltimore American. The drawing was neatly Swamiji made by Dharmapala, stated that executed and the artist signed it with the Swamiji’s ‘life-size portraits’ were ‘hung up in initials S. K. This pattern continued. The Chicago Tribune drew Swamiji from one of the Harrison portraits for a paid advertisement on 26 November 1893. The Brooklyn Daily Eagle drew Swamiji from the Harrison portrait printed on page 903 of Neely’s History on 30 December 1894. On 6 January 1896 the New York World crudely improvised upon one of Swamiji’s 1895 photographs taken by George Prince. On 2 March 1896 the Detroit Free Press illustrated a different Prince photo. Journalists lavished so many words on Swamiji’s Harrison & Brooklyn Daily Eagle 30 Dec1894 They were not posted about the city simply because Swamiji had been a favorite at the Art Institute during the religious congress. Major

this case the date was 4 December 1893 when Swamijiattractions was have booked dates toat speakthe box-office, at the Central and in Music Hall.30 It is likely that Slayton himself arranged Swamiji’s 4 December lecture because the 26 November ad in the Tribune stated this

sponsored by thewould Slayton be his Lyceum ‘first public Bureau. lecture31 in Chicago’ i.e., his first public lecture in Chicago Geo-Prince photo & Detroit Free Press 2 Mar 1896 In 1899 Swamiji met Mrs. Roxie Blodgett the streets of Chicago.’29 It further claimed that in Los Angeles. Blodgett had attended the Americans did ‘obeisance’ to these portraits— Parliament of Religions, and she vividly recalled 32 which was a misconception. Americans simply Swamiji’s impact on the audience. She also did not have the cultural concept of pranama. attended his lectures at the Masonic Temple from 4 to 14 November 1893.33 The date she description with the words, ‘ left Chicago for California is not known, but she

October 2019 The image in question, fitting Dharmapala’s hung one of these large posters of Swamiji on a poster printed by the Goes Litho Company. It wall in her home. Some persons described 22 wasVivekananda,’ very likely beneath commissioned the figure, was by aHenry color Swamiji’s poster as ‘life-sized’ but it measured Slayton. I cannot think of anyone else who would have paid for this type of publicity

investment. The posters were no doubt used to advertisematerial. Slayton his lectures considered contracted Swamiji with a financialSlayton. The 11 November 1893 issue of the weekly The Vedanta Kesari The Vedanta New York Dramatic Mirror announced that Swamiji had signed a two-year contract with Slayton Lyceum Bureau. In addition to cabinet cards and pamphlets, advance publicity for Swamiji’s lectures would have included posters. Henry Slayton, who had represented such notable speakers as Susan B. Anthony and

the Central Music Hall in 1880. Since he was in theElizabeth same Cadybuilding Stanton, as Harrison’s had moved photo his offices studio, to Slayton was no doubt able to view all of Harrison’s proofs of Swamiji. He must have given a copy of the ‘Chicago pose’ to the poster artist. Performance posters were time-sensitive materials. Slayton would not have wasted them. Goes Litho Poster only 22 x 30 inches. It was kiosk size, not present Swamiji’s achievements in billboard size. chronological order. In style, the lithograph of Swamiji was The artist who executed the crayon comparatively discreet and executed in good drawing for the poster is unknown, but may taste. Goes Litho Company printed many also have had studio space in the Central Music posters for the World’s Columbian Exposition, Hall. Swamiji is basically well drawn, but his and reproductions of its Chicago Day poster are facial expression is rather stiff. The artist failed still available.34 They also to capture the air of printed posters for Buffalo All strength and success be yours Bill Cody’s Wild West Show. his photograph. The paper was relatively is the constant prayer of your Consideringconfidence the expressed exuberant in friend, Vivekananda. freedom exhibited by easily pasted. Agents for posters of the era, this theseflimsy, posters50 lb., so knew it could where be to place them to work is comparatively restrained. It must have attract attention. the Harrison waist-length arms-crossed been mechanically enlarged. In Photoshop it fits himself? He must have had a shock when he portrait exactly. Its caption displays the returnedWhen from did the Swamiji empty, first snow-swept see the poster plains of wonderfully organic, inventive typography of Kansas on 2 December to see his portrait the 1890s. In practice, poster creation was

plastered along Chicago streets in places where October 2019 theatrical attractions were usually advertised.35 outline offsite on rice paper, and the Goes collaborative: the artist would colorfill an Assuming that Slayton himself had rented the employee would retouch the plate, either zinc 23 2000-seat auditorium of the Central Music Hall for Swamiji’s talk, it appears that he was taking or limestone, with Korn’s litho crayons finishing no chances on ticket sales. bed, steam-driven press. A separate plate was createdall colors for and each edges. color, and It was each printed sheet was on ahand flat On 6 July 1894 the Indian Mirror reported 37 on a meeting that took place at the Minerva registered and dried between colors. Swamiji Theatre in Calcutta on 14 May and in this autographed the copy that is held by the PAGE SPONSOR : SMT. G. KAMESWARI DEVI, HYDERABAD DEVI, KAMESWARI G. SMT. : SPONSOR PAGE of Berkeley. It is inscribed to Kesari The Vedanta alleged remarks about Swamiji’s poster stating Hollister Sturges, ‘All strength and success be sensibly:account ‘The it clarified picture Dharmapala’sof Swami Vivekananda earlier yours is the constant prayer of your friend, was placarded all over the city of Chicago, with Vivekananda.’ Even though it is now faded, this the advertisement announcing that he was to ephemeral paper portrait from the 1890s, the deliver lectures at such and such place on such great heyday of the art lithograph poster, is a and such a subject.’36 This explanation suggests national treasure. As a work of art, the Goes to me that a strip of paper with the venue poster might be regarded as Orientalist, but details was pasted over the poster, and this considering how Swamiji actually dressed and smaller type was what pedestrians paused to comported himself in the West, it is a faithful read. Dharmapala’s remarks, as they were presentation of his larger than life personality. reported by the Mirror, appeared to Study of the dissemination and repetition suggest that posters of Swamiji coincided of Swamiji’s ‘Chicago pose’ over the years in with the Parliament of Religions, but India constitutes a separate chapter in the life Dharmapala was under no obligation to of this icon. (Concluded.) References 23) East Meets West. Chetanananda, 2nd Ed. p. 66. Basu, Basu Bhattacharya & Co. Ltd. 1969) p. 17. 24) Eoline, “A publishing rivalry in Chicago,” Vivekananda Digital Library of India Item 2015.125298 Abroad A Postcard Pilgrimage, posted 3 January 30) Ray Ellis, “Swami Vivekananda in Chicago” Vedanta 2017. https://vivekanandaabroad.blogspot. Kesari, August 1995, p. 310. com/2017/01/chicago-il-december-1893.html 31) Members of the public certainly attended the talks 25) Snow was skilled at manipulating negatives in the at the Parliament of Religions, but that free event darkroom. Evidently she painted out the background was not at all like a lecture that the public had to buy of the second exposure of the group of Indian tickets for. Swamiji’s lectures at the Masonic Temple delegates to create two individual photographs and other places in Chicago prior to 4 December of Vivekananda and Dharmapala. Snow’s signed were sponsored by various clubs, churches and portrait of Vivekananda also had its background charitable organizations. painted out. Snow’s skill at altering photos was 32) Reminiscence of Josephine MacLeod, p. 247. described in “Copyright Matters,” The Publishers Pravrajika Anandaprana, “Swamiji in Southern Weekly: Volume 54 January 1, 1898 pp. 1076, 1077. California,” Vedanta and the West, (November- December 1962) 39-40. persons who were copying her work. United States 33) A letter from Mrs. S. K. Blodgett to Josephine 26) Snow filed a lawsuit on 20 January 1894 against Circuit Court of Appeals Reports V39 (Rochester, NY: MacLeod dated September 2, 1902. Prabuddha Lawyers Cooperative Publishing Co. 1900) p. 311. Bharata, July 1963. 27) Snow added a chain with a Greek cross to the 34) “Goes Lithographing Company–printers of the trade photo of Dharmapala printed in the Portfolio of since 1879”: http://news.goeslitho.com/the-history- Photographs of the World’s Fair No. 10, (Chicago, The of-goes/. Accessed 5 October 2018. October 2019 Werner Company & Maine Central Railroad: 1894). 35) Swamiji gave a talk on “The Manners and Customs of The same chain and cross was double-exposed on India” in Hiawatha, KS on 1 December 1893. 24 Kansas the photo of a tea merchant paired with Virchand Democrat (Hiawatha, KS: 14 December 1893) p. 6. Ghandi. 36) Vivekananda in Indian Newspapers (1969). Basu, Ed. 28) “Setting the type for a single page costs but a few p. 28. 37) Charles B. Goes IV believes that in 1893 his great- which alone costs a couple of hundred dollars.” Los grandfather used both limestones for smaller images dollars, but it may contain a fine wood engraving Angeles Herald, 6 August 1893, p. 9. and zinc plates for large images. Email to author, 8 29) Vivekananda in Indian Newspapers (1893-1902). October 2018. , Ed. (Calcutta: Dineshchandra PAGE SPONSOR : A DEVOTEE, CHENNAI DEVOTEE, A : SPONSOR PAGE The Vedanta Kesari The Vedanta

(Continued from page 18...) Reminiscences of Sargachhi The humbler you become, the more vikshepa—the power of veiling and victorious you will be. If you browbeat people, you may get their salutation. But if you want to win their hearts, you must love them with your distraction—I have become identified with this body; I believe I am this body. But when I say heart. As is the action, so is the reaction. association’my shirt’, of it the signifies shirt with association. this body. I I have can neveridentified identify myself myself with with the anything body and other feel than the you the way. What is lacking most is the heart. There is no leader, none!—who can show

different concepts. Through avarana and my body. Identification(To be = continued. permanent . .) Association and identification are two association. Association = temporary identification. Pocket Tales

Hanuman, I’m Waiting for You GITANJALI MURARI A fictional narrative based on incidents from the childhood of Swami Vivekananda. im... dim... dim... ‘Come listen to the wonderful Dtale of Hanuman,’ cried the storyteller standing at the street corner, playing on a little . Naren ran out of the house, joining the small crowd that had begun to gather.

up at the old man and asked, ‘Hanuman was fearless,Squeezing wasn’t hethrough sir?’ to the front, he looked October 2019 ‘Indeed,’ came the answer. ‘He was so 25

fruit and tried to swallow it…’ fearless‘He hemust flew have up to been the sun, very thinking hungry,’ it toNaren be a suggested. The storyteller smiled broadly. This little boy with curly hair and bright eyes seemed just as spirited as the Bajarang Bali. PAGE SPONSOR : A DEVOTEE, CHENNAI DEVOTEE, A : SPONSOR PAGE ‘One day,’ he continued. ‘Hanuman’s mother Kesari The Vedanta

anywhere…she began to worry…her boy was alwayswent looking getting forinto him trouble but and couldn’t she wondered find him what he had got up to…’ Naren’s eyes grew big with excitement and he held his breath. ‘Suddenly Hanuman’s mother heard a shout and she saw a man running towards her…what is the matter, she asked him…your son, he wailed… he is eating all the bananas in my grove…’

The author, a media and television professional for over 20 years, is now a writer of fiction. She lives in Mumbai. [email protected] Illustrator: Smt. Lalithaa Thyagarajan. [email protected] ‘Ah, what a naughty boy,’ chuckled the crowd. The storyteller’s voice dropped to a

confidential‘There is whisper, one in our ‘If you neighbourhood,’ ever want to Narenmeet Hanuman, cried and turninggo to a banana around, grove…he ran all the loves way, reachingthe fruit sothe much, orchard you out can of always breath find and him red there…’ in the face. The large banana leaves shaded the ripening fruit from the afternoon sun. ‘Hanuman must be here,’ Naren murmured. ‘There is plenty for him to eat…’ and began to search, calling out loudly for the god, peering at every tree. After circling the entire grove, Naren decided he would wait. ‘It is too hot right now…I am sure Hanuman will come when the sun begins to set…’ Choosing a tree laden with bananas, he settled under it, watching out for any sudden movement. The sun began to dip below the horizon, darkness slowly stealing into the orchard.

the branches, and behind the trees. ‘Please come fast Hanuman,’ he called out. ‘I can’t stay muchIt was longer…mybecoming difficult mother for must Naren be togetting see. Still, worried…’ he searched But heto theheard left, only to the the right, sound up inof crickets in the grass and the hoot of an owl in a tree. When the stars came out and the moon rose high in the sky, Naren burst into tears and casting a sad look around, slowly

October 2019 walked away. ‘Naren…’ hurried towards the weeping boy. ‘Where have you been? 26 We have been so worried…’

‘What happened? Why are you crying?’ Vishwanath gathered him up in his arms. ‘Baba,’ Naren flung himself at his father. ‘Hanuman didn’t come baba,’ Naren sobbed. ‘I waited and waited for him…but he didn’t come to the grove…’ ‘Oh, I see,’ Vishwanath gently wiped away the tears. ‘Naren…have you The Vedanta Kesari The Vedanta considered that Hanuman may have had a busy schedule today?’ ‘How so baba?’ ‘Well, Lord Rama takes care of the universe…there is so much to do…I am sure he sent Hanuman on some urgent business…’ Naren mulled over his father’s words. ‘You are right baba,’ he beamed, after a little while. ‘Work kept him away…or else how could he have

resisted so many ripe bananas!’ Faith, faith, faith in ourselves, faith, faith in God — this is the secret of greatness. — Swami Vivekananda PULLOUT FOR REFERENCE

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

ISSUE 22 Swami Vivekananda had a deep appreciation of India, ISSUE 10 which was born out of four distinct factors: (i) His personal encounter with Sri Ramakrishna (of whom he said, ‘This man had in fifty-one years lived the five thousand years of national spiritual life'), focus in this issue: (ii) His extensive travels and first hand encounter with people across the length & breadth of the country (during the 6-7 years of his life as a wandering India – the Punya Bhumi monk), After his grand success at the World's (iii) His personal experience of the Western response to Indian ideas, which further sharpened and Parliament of Religions in Chicago in improved his understanding of India (during the 1893, Swami Vivekananda toured and World Parliament of Religions and later when he lectured across the West for three was the representative of India to the West), and years. Then he returned to Colombo (iv) His own vast spiritual realizations, of which his th meditation on the rock in Kanyakumari is the most on 15 January 1897. famous.

Colombo gave him a hero's welcome. In this new series, we take up parts of lectures in October 2019 It was here that he gave his first which Swami Vivekananda has spoken about India, such as: INDIA - THE SACRED LAND, THE SAGES OF 27 public lecture in the East. The topic INDIA, THE RELIGION WE ARE BORN IN, THE MISSION was: ‘India – The Sacred Land’. In this OF THE VEDANTA, THE FUTURE OF INDIA, THE WORK issue, we study this lecture and try BEFORE US, VEDANTA & ITS APPLICATION TO INDIAN to appreciate (from our limited point LIFE, THE COMMON BASIS OF , etc. We will thus try to understand India through Swami of view) the key messages that he Vivekananda's eyes, and thereby build a deeper presented... appreciation of our own country. PAGE SPONSOR : A DEVOTEE, CHENNAI DEVOTEE, A : SPONSOR PAGE Formerly I thought as every Hindu thinks …that this is the Punya Bhumi, Kesari The Vedanta “ the land of Karma. Today I stand here and say, with the conviction of truth, that it is so. If there is any land on this earth that can lay claim to be the blessed Punya Bhumi, to be the land to which all souls on this earth must come to account for Karma, the land to which every soul that is wending its way Godward must come to attain its last home, the land where humanity has attained its highest towards gentleness, towards generosity, towards purity, towards calmness, above all, the land of introspection and of spirituality — it is India. ...Here is the life-giving water with which must be quenched the burning

fire of materialism which is burning the core of the Designed & developed by hearts of millions in other lands. Believe me, my ILLUMINE friends, this is going to be. Knowledge Catalysts > Turn overleaf to explore further... ® www.illumine.in Key messages from the lecture: THE HISTORY OF INDIA IS A HISTORY India – The Sacred Land OF ITS SPIRITUAL MOVEMENTS BCE ~2000 years The world owes a great debt to 1 2000 - 600 BCE India. All races contribute great Vedic Period Vedas formed the ~ 600 BCE ideas to humanity. But all races, philosophical and spiritual Bhagavatism except one, have advanced their basis for people Substituted a personal God 'Hari' in place of the ideas by conquering other races. ~ 500 BCE abstract idea of universal It is India alone which has shared Buddhism soul - devotion was A highly developed ethical central here. her ideas without conquering life was seen as the sole means of attaining salvation ~ 400 BCE others. Jainism Regarded austerity as 400 BCE - 400 CE the essential means of There have been many great –– Development of 6 systems 2 salvation. nations which have lived in glory of philosophies –– Reconciliation of Vedic for a short time and vanished faith with sectarianism, thereafter. But India has endured and the evolution of synthetic Hinduism through thousands of years – CE ~2000 years each misfortune, each experience 400 CE onwards ––Advaita philosophy, as 800 CE onwards making her stronger and more formulated by Adi Sankara Bhakti Movement October 2019 constant. ––Upsurge of Saivism, , and Saktism ––Development of Visishtadvaita & Dvaita 28 For all other nations, religion is ~1000 CE philosophies 3 Sufism –– (~11th C) one of the many occupations of In India, influenced ––Vira Saivas (~12th C) life, such as politics, enjoyment by the Vedanta ––Chaitanya movement (~13th C)

of social life, and accumulating ~1400 CE ––Varkaris (~13th C) wealth. But in India alone, religion Sikhism ––and many more... Founded by Nanak ~1800 - 1900CE is the central occupation. India’s who says "the chief of national life is centered around gods is the one Lord, the Spiritual renaissance

The Vedanta Kesari The Vedanta true Name of God” of Sri Ramakrishna & religion. Swami Vivekananda

Source: Based on Chapter 2 (Evolution of Religio-philosophic RELEVANT QUOTES FROM THIS LECTURE: Culture in India) of The Cultural Heritage of India Vol. IV, Published by The Ramakrishna Mission Institute of Culture, Kolkata

“ ...ideas after ideas have marched out from her, but every word has been spoken with a blessing behind it and peace before it. We, of all nations “ To the other nations of of the world, have never been a conquering race, the world, religion is and that blessing is on our head..” one among the many occupations of life. ...But But we live... The same laws are here, here, in India, religion “ laws adjusted and thought out through is the one and the only thousands and thousands of years; occupation of life" customs, the outcome of the acumen of ages and the experience of centuries, that seem to be eternal.." 4 Every race has a unique principles upon which Indian orientation and a specific mission culture is built, they are deeply to accomplish. India’s mission is fascinated. not political greatness or military India’s religion in the form of the power, or some other such thing, principles and fundamental ideas India’s mission is to accumulate have silently impacted the whole into itself all the spiritual energy world. of the race and to share it with the world at the right time. 6 To clarify, India has two sets of truths – Shruti & Smriti. Shruti India has never preached her 5 represents the eternal principles thoughts with violence and through founded upon the universal laws conquering other races. She of nature. But Smriti represents charms seekers from other nations the customs over the ages. It is the silently and imperceptibly. Shruti ideas that have spread all At first sight, Indian manners & over the world. customs, philosophy, and even literature, can be repulsive, but as seekers discover the great spiritual (contd.) October 2019

29 Slow and silent, as the gentle “ dew that falls in the morning, unseen and unheard yet producing a most tremendous result, has been the work of the calm, patient, all-suffering spiritual race upon the world PAGE SPONSOR : DR. JANAKI RAJAGOPALAN, CHENNAI RAJAGOPALAN, JANAKI DR. : SPONSOR PAGE The Vedanta Kesari The Vedanta of thought. [However]... what I mean by our religion working INDIA IS A DORMANT upon the nations outside of VOLCANO OF SPIRITUALITY India comprises only the - WHOSE POWER IS YET principles, the background, the TO BURST FORTH AND foundation upon which that CASCADE IN THE WORLD religion is built."

“ Each race, similarly, has a “ ...in our books a clear distinction is made peculiar bent, each race has between two sets of truths. The one set is a peculiar raison d'être, each that which abides forever...... these are race has a peculiar mission to the eternal principles founded upon the fulfil in the life of the world. universal laws in nature. The other set ...India's gift to the world is comprises the minor laws which guided the light spiritual" the working of our everyday life" India is also the land of harmonious co-existence. Here alone, we 7 have been able to accept a wide diversity in religion. We have done it through the guiding dictum – that there exists only one Truth, but different groups of people call it by different names. This dictum has resulted in India becoming a most wonderful land of toleration which welcomes various religions.

How do Indians deal with 8 the diversity and difference THE INDIAN VIEW OF RELIGION in India? We do not hate "They call Thee by various names; Thou art one."

each other because we are Jains Sikhs different; we do not practice Buddhists Shaivites religious persecution; rather Atheists/ Vaishnavites we learn to accept these agnostics differences and practice Shaktas One tolerance in every aspect of Truth Shamans our national life. Taoists Jews Pagans Nature Christians worshippers Sufis

October 2019 Muslims

30 “ 'That which exists is One; sages call It Because not only is it in our by various names' “ books, but it runs through every ...The whole history phase of our national literature [of India] has been a and is in the national life. Here repetition in massive and here alone is it practiced language, with “ ...all the various sects, everyday, and any man whose tremendous power, apparently hopelessly eyes are open can see that it is The Vedanta Kesari The Vedanta of that one central contradictory, yet living practiced here and here alone. doctrine" in such harmony. ...How is ...The lessons of mildness, that possible? "That which gentleness, forbearance, exists is One; sages call It by toleration, sympathy, and various names." ...The one brotherhood, everyone may great lesson, therefore, that learn, whether man, woman, the world wants most, that the or child, learned or unlearned, world has yet to learn from without respect of race, caste, or India, is the idea not only of creed. "They call Thee by various toleration, but of sympathy" names; Thou art One."

FOR THE FULL LECTURE, REFER TO COMPLETE WORKS OF SWAMI VIVEKANANDA, VOL. 3, LECTURES FROM COLOMBO TO ALMORA.

If you have any questions on this lecture, do post your queries on www.vivekanandaway.org You can also access previous issues of Vivekananda Way here.

Ma gic , M ira cle s a nd lve the Mystical Twe

LAKSHMI DEVNATH

Roots in the Air and Shoots in the Soil The Story of Thirumazhisai Aazhvaar (Continued from previous issue. . .) oorva glanced around. The verandah, the dense night, the rain – they had all PPoorva’s attention had wandered. When she reined in her thoughts and once again focuseddisappeared! on what was Midway happening during around her conversation her, she was with aghast the Swami at what at she Thirukkovalur, saw. A man October 2019

31 holes.was busy uprooting plants and replanting them, roots in the air and shoots in the soil! Not satisfiedPoorva with roared this quixotic with laughter. act, he was “Swami also Thaatha,trying to waterI have themnever with seen a suchpot that utter was silliness full of in all the eleven years of my life.” On a closer look, she recognized the eccentric man. He

was Pey Aazhvaar! PAGE SPONSOR : SMT. CHANDRA AIYANGAR, CHENNAI AIYANGAR, CHANDRA SMT. : SPONSOR PAGE

tumbled out, tripping over each other. “Swami Thaatha, isn’t that Pey Aazhvaar? Why is he Kesari The Vedanta behavingA short so funnily? spell of First quiet tell followed, me – where then are Poorvawe and foundhow did her we tongue get here? again. And Questionswhere are Poigai Ahzvar and Bhootham Ahzvar?”

Poigai and Bhootham have gone their separate ways to spread the message of the wonderful“Shh …” vision the Swami they had said, of “Questions,Lord Vishnu, questions, while Pey questions! Aazhvaar Well,has chosen I’ll answer to come them here. all. We’re now at Mylapore in Chennai.” The Swami added in a matter-of-fact tone, “And we got here in much the same way that we went to Thirukkovalur.”

her was that ancient Mylapore was full of trees and looked beautiful. ShePoorva, saw bysomeone now more sitting in controlunder a oftree. herself, Was helooked meditating? around. She The peered first thing at him. that Noticing struck his half-closed eyes, she chuckled. Perhaps he was only pretending to meditate, just as she faked sleep when Amma tried to get her out of bed. Thoughts of those ‘morning scenes’

The author is a researcher and writer with various books and articles on Indian music and culture to her credit. [email protected] Illustrator: Smt. Lalithaa Thyagarajan. [email protected] back home made her laugh aloud, and the sound shook her out of her reverie. She noticed that the stranger was keenly observing Pey Aazhvaar. “Not surprising,” shrugged Poorva. “Pey Aazhvaar’s weird actions would have caught anyone’s attention.” Unexpectedly, the man got up and walked towards the Aazhvaar. They entered into a conversation. Soon it appeared as if the dialogue had turned into an argument, for she saw them gesticulating wildly at each other. Poorva thought that she would burst with curiosity

“Useful eavesdropping is permitted,” said the Swami. In reply, she simply looked at him,if she wondering didn’t find for out the why. hundredth time what other powers he possessed. For sure, he was a mind-reader.

“What? You call me a fool?” the other retorted. “Who is the greater fool? You or me?” Pey Aazhvaar sounded quite angry. shot back. Pey“Most Aazhvaar certainly! is beingYou’re very the onemean seeing and unfair, the world thought upside Poorva. down. Isn’t Not he me,” the Pey one Aazhvaar who put the plant upside down? And now he is accusing the other person. I must tell my mother October 2019

32 conversation.that adults squabble far more than we kids do! “Poorva! Pay attention, please.” The Swami’s words brought Poorva back to the up my mind not to speak to any human being and to meditate on God. Your foolish actions She heard the strangerhave speakmade agitatedly,me break my “How vow dare of silence. you find Oh fault …” hewith sighed, me? I frustrated. had made “Calm down. I was only trying to get your attention, and I’m happy I succeeded. I’m glad you’re meditating on God.” A The Vedanta Kesari The Vedanta brief silence followed. Pey Aazhvaar then asked, “Are you really clear as to who the Supreme God is?” “Of course,” the stranger shot back. “From your tone, I can guess you’re ready to pounce on me again, but please calm down and hear me out. I know that you’re the great yogi from Thirumazhisai, who has several magical powers. But let me introduce myself before we proceed any further. I’m Pey, an ardent devotee of Lord Vishnu. I know you have studied various religious texts. Nevertheless, I have a suspicion that your conclusions about the identity of the Supreme are just not right, and I’m prepared to have a debate with you to prove my point.” A heated discussion followed. Poorva observed that the Swami was listening to them with rapt attention. She did not understand what they were saying and she began to feel a little bored. Just then, she spotted a pup under a tree. Happy to have found a playmate, she started walking towards the pup, when she heard the yogi’s voice rise in desperation. Poorva stopped and listened to what he was saying. “So it is Vishnu who is the Supreme

Pey Aazhvaar reassured the yogi that all was not lost. He further described the vision thatLord he, of thealong world, with and Bhootham to think andthat Poigai, I’ve been had groping had of inLord the Vishnu dark, all at these Thirukkovalur. years!” The yogi listened with great concentration and broke into a song. Then came another … and another … and another … “Andhaadhis again, and so

Poorva. many“Absolutely,” of them at that!” agreed marvelled the Swami, “and in one of his songs, the yogi declares: ‘I shall not sing the glories of mortal men’.” The Swami added, “He’ll October 2019 compose ninety-six such songs. He is going to become famous as 33 Thirumazhisai Aazhvaar.” “I’d like to know more about him,” she said.

curiosity.” Strangely, the Swami’s “I can quite understand your

PAGE SPONSOR : A DEVOTEE, KOCHADAI, MADURAI KOCHADAI, DEVOTEE, A : SPONSOR PAGE voice seemed to be coming from a The Vedanta Kesari The Vedanta distance. “Poorva, wouldn’t you prefer watching Thirumazhisai Aazhvaar’s childhood rather than merely listening to his story?” The voice had receded even further. “Let’s step back a few years, into the village of Thirumazhisai.” (To be continued. . .)

This story book is available through www.lakshmidevnath.com Chiselled Narratives

An Important Educational Centre of the Chola Times

DR. CHITHRA MADHAVAN Ennayiram near Villupuram

This section presents less known and enlightening nuggets of information about our ancient culture as revealed in our temples, images, symbols, and inscriptions. October 2019 he kings of the Chola dynasty, like students and the subjects which were taught 34 most other kings of ancient and here. Tmedieval India, gave great The Ennayiram Vedic centre of education importance to education. This is proven by had a total of about 15 teachers and 340 inscriptions and other literary sources. Many of students. 11 teachers and 230 students were in the educational institutions of the Chola era were attached to the temples constructed by Vyakarana (grammar) and Vedanta the Chola emperors and also with those (Upanishads)the field of Vedic were studies. taught Other at Ennayiram. than the Vedas, From

The Vedanta Kesari The Vedanta temples already in existence. One such the inscriptions, it has been ascertained that important centre of learning was in the village the Ashtadhyayi of Panini and also a text called of Ennayiram, now in Villupuram District of the Rupavatara which was an elementary work Tamil Nadu. A Tamil inscription found on the on Sanskrit grammar were taught here. The northern wall of the central sanctum of the Prabhakaram, a work of Prabhakara Misra Narasimha temple in this village, which is now which is a commentary on the Mimamsa Sutra under the protection of the Archaeological Bhashya, was also part of the curriculum. Survey of India, belongs to the reign of the A list of students for each subject is also illustrious Chola Emperor Rajendra I (1012- provided by this informative inscription. There 1044 C.E.). This long epigraph records the were 75 students for Rig Veda, 75 students for existence of a Vedic college in Ennayiram Yajur Veda (Vajasaneya, a recension of the attached to this Vishnu temple, and gives a Krishna Yajur Veda), 20 each for Chandoga detailed list of the number of teaching staff, Sama, Talavakara Sama and Vajasaneya, 10

The author is a historian focussing on temple architecture, iconography and epigraphy. She is a recipient of two post-doctoral fellowships, and author of nine books and several research papers. She lives in Chennai. [email protected] Ennayiram near Villupuram students for Atharva Veda, 10 for Baudhayaniya (Grihya Kalpa and Kataka), 40 students for people were fed in this hostel. This number Rupavatara, 25 students for Vyakarana, 35 for shouldstudents. have Approximately included the five pupils hundred of this and Vedic six Prabhakara and 10 for Vedanta, making it a college too. total of 340. With regard to the teachers of the Other than this famous temple-college at Vedas, there were three teachers for Rig Veda, Ennayiram, there were other temples where Vedic studies were taught in the reign of October 2019 Sama Veda and one teacher for Atharva Veda. five teachers for Yajur Veda, two teachers for 35 Four people were appointed in this Chola inscriptions mention such large centres temple to recite the Thiruvaymozhi, the sacred ofRajendra education. Chola One I. of In these subsequent was attached times to too,the Tamil hymn composed by Nammazhvar, one of Varadaraja Perumal temple in Tribhuvanai the twelve Azhvars or important devotees of (now in Tamil Nadu, near Puducherry) and the Vishnu. In addition to the large educational other was in the village of Thirumukkudal centre, there also seems to have been a hostel (near Chengalpet in Tamil Nadu). PAGE SPONSOR : A DEVOTEE, TEYNAMPET, CHENNAI TEYNAMPET, DEVOTEE, A : SPONSOR PAGE The Vedanta Kesari The Vedanta Photographs by the author attached to it for the benefit of the staff and the

Narasimha temple Article

Swami Vijnanananda and the Ramakrishna Order

SWAMI BALABHADRANANDA

The article introduces the life and work of one of the architects of the Ramakrishna Movement who was also a blessed direct-disciple of Sri Ramakrishna. The Vedanta Kesari pays homage to this great Brahmajnani on the eve of his 151st birthday.

wami Vijnanananda was the fourth President of Ramakrishna Math and SRamakrishna Mission and is ever remembered as the architect of Sri Ramakrishna Temple at . His pre-

October 2019 monastic name was Hariprasanna Chattopadhyay. He was born on 30 October 36 1868, met Sri Ramakrishna at in 1883, and passed away in 1938 at the age of seventy. Speaking about him Sri Ramakrishna once said that he was a partial incarnation of Jambavan, the well-known bear-character of Ramayana. Though a bear, Jambavan held an

The Vedanta Kesari The Vedanta important position in Sri Rama’s army and had Swami Vijnanananda against Ravana to rescue Mother Sita. and Dwapara the rare fortune to help Sri Rama in his fight Sri Ramakrishna further said about Hari- with Sri Krishna goes like this: Satrajit, a king prasanna alluding to his previous incarnation: belonging to the yugas. Yadava The clan story performed of his fighting severe ‘He was an astrologer, had a special knack for penance and received syamantaka, a precious constructing buildings and gem, as a boon from the he wrestled with Krishna. Sun-god. The gem had a He is not an ordinary ‘He is not an ordinary person. miraculous and auspicious person.’ He wrestled with Krishna.’ Jambavan was person could retain the Brahma’s son and is said to have lived in Treta gem and use its power.power; Sribut onlyKrishna a virtuous once

The author is a senior sannyasi of the Ramakrishna Order and is serving as one of its Assistant General Secretaries at Belur Math. Satrajit did not agree to part with it. To hide it fromrequested Sri Krishna, Satrajit he togave give the himgem theto his gem, brother but Prasenjit. But Prasenjit was not as virtuous as Satrajit. One day while hunting in the forest, a lion killed Prasenjit and took away the syamantaka that he was wearing. Jambavan who was staying in a cave in the same forest learnt about the miraculous power of the gem. He then killed the lion and took possession of the gem. In the meantime, Satrajit suspected that Sri Krishna had Prasenjit killed for the sake of the gem. To absolve himself of this false

Sri Krishna went to the forest and traced out thatallegation, the gem as was well with as toJambavan. find the When gem,

ensued between the two. They fought using Jambavan refused to hand over the gem, a fight

for twenty-one days, Jambavan accepted defeat. Swami Vijnanananda October 2019 Heweapons, realised stones, that and whom bare he fists. worshipped After fighting as Sri Ramachandra in the Treta yuga had Sri Krishna and spent the rest of his life 37 reincarnated in the Dwapara yuga as worshipping Lord Vishnu. Sri Krishna. He offered the syamantaka to Hariprasanna too one day wrestled with

Ramakrishna’s insistence. Young Hariprasanna hadSri Ramakrishna! just started In tofact, visit he had the to Masterdo it at Sriat Dakshineswar. One day when all the devotees PAGE SPONSOR : A DEVOTEE, MYLAPORE, CHENNAI MYLAPORE, DEVOTEE, A : SPONSOR PAGE

had left, the Master asked him: ‘Can you Kesari The Vedanta wrestle?’ When Hariprasanna replied that he could, the Master said, ‘Come, let me see how

exercised every day had a well-built muscular well you can wrestle!’ Hariprasanna who Sri Ramakrishna’s offer to wrestle seriously. Butbody. Sri Ramakrishna So, at first came he forward did notand began take to shove him holding his arms. Thus forced to

gently pushed Sri Ramakrishna towards the wall.accept In thisspite unequal of his being challenge, Rama and Hariprasanna Krishna in

time Sri Ramakrishna was pinned to the wall one body, history did not repeat itself! In no Swami Vijnanananda (Continued on page 43...) with his back against it. But he still firmly October 2019

38 The Vedanta Kesari The Vedanta SRI RAMAKRISHNA MATH, THANJAVUR A NEW SUB-CENTRE OF SRI RAMAKRISHNA MATH, CHENNAI An Appeal Dear Devotees, Ramakrishna Math & Ramakrishna Mission centres across the world motivate people to come together & serve humanity as a form of worship in the fields of Health Care, Education & Spirituality. Ramakrishna Vivekananda Educational Trust run by the devotees of Bhagawan Sri Ramakrishna at Mariyamman Kovil (near Thanjavur) is rendering service in the rural areas of Thanjavur District for the past 26 years. This trust is now taken over by the Ramakrishna Math & Ramakrishna Mission, Belur, Kolkata & is functioning as a sub-centre of Sri Ramakrishna Math, Chennai from July 2019. To expand the service activities, a new Math of this sub-centre is being started in Thanjavur town. We seek your generous contribution for these activities:

1. Getting land for the Ashrama Rs.80 lakh 4. Renovation of the existing Temple Rs. 20 lakh 2. Establishing the Ashrama with a new Temple Rs. 3 crore 5. Rural development projects Rs. 1 crore 3. Nitya Pooja of Sri Ramakrishna Rs. 50 lakh 6. Endowment for Sadhu Seva Rs. 50 lakh AN APPEAL TO DEVOTEES AND WELL-WISHERS Dear Friends, Namaste. We pray for you and your family. Sri Ramakrishna Math, Chennai has been rendering service for over 120 years to the society in the fields of Health, Education, Publication of Spiritual & Inspirational books and magazines both in English & Tamil, cultural activities, relief work etc. In order to execute the projects on hand, we appeal to you for contribution. October 2019

Service activities in brief Expenses Your support needed 39 Maintenance of Vivekananda Centenary Girls Hr. Sec. School for under Monthly Rs.7,20,000/- Rs.8000/- privileged (900 students) Per student Rs.800/- For 10 Students Maintenance of Sri Ramakrishna Math National School for under privi- Monthly Rs.2,80,000/- Rs.8000/- leged children (350 students) Per student Rs.800/- For 10 students Monthly Rs.1,20,000/- Rs.10,000/- Rehabilitation Service to Leprosy afflicted persons – 120 beneficiaries Per beneficiary Rs.1000/- For 10 beneficiaries Monthly Rs.5,40,000/- Rs.9,000/- Medical Service to 600 - 800 poor patients daily Per patient Rs.900/- For 10 patients Kesari The Vedanta Nursing Assistants Training for poor rural girls Rs.25,000/- Per batch Rs.7,50,000/- – 30 students per batch of 1 year Per student Rural development – Education, Women Welfare & Medical Help, Alcohol Monthly Rs.1,00,000/- Rs.5000/- de-addiction – 100 beneficiaries Per beneficiary Rs.1000/- For 5 people Sri Ramakrishna Daily puja, Neivedyam and Arathi Rs.10,000/- Per day Daily Annadhanam for 200 devotees Rs.10,000/- Sadhu Seva per day for 50 members Rs.5,000/-

Donations for both Thanjavur & Chennai Math may please be sent by cheque / DD favouring “Sri Ramakrishna Math”. For Online donation please visit https://donations.chennaimath.org Transfer directly & intimate us along with PAN details through email. Donations are exempted from Income Tax under Section 80G. May the blessings of Bhagavan Sri Ramakrishna be on you is my earnest prayer to Him. Sri Ramakrishna Math 31, Sri Ramakrishna Math Road, Yours in the Service Mylapore, Chennai-4. & : 24621110. of the Humanity, email : [email protected] Swami Gautamananda website : www.chennaimath.org For more details : 98409 87307 Adhyaksha Uniqueness of the Ramakrishna Incarnation and Other Essyas. By Swami . Edited and Translated by Swami Vimohananda. Published by , 5, Dehi Entally Book Road, Kolkata-700 014. Email:. [email protected]; 2018, Hard cover, pp.520.Rs.300. Reviews his brilliant volume contains For review in the writings and speeches of The Vedanta Kesari, TSwami Bhuteshananda, the twelfth publishers need to send President of the Ramakrishna Order, who was a us two copies of their great sannyasi, thinker, and speaker. As the title latest publication. suggests, it brings out the special features of Sri Ramakrishna which makes him so different and so contemporary.

October 2019 essays delivered at various times in different The first two essays are full of weighty parts Theof the first country. part Sri of theRamakrishna’s book consists teachings, of ten Swami Bhuteshananda has gone into the very teachings within teachings. In the first essay, 40 his words as well as his deeds are so profound heart of Sri Ramakrishna’s avatara, with an that we need insightful interpretations in order explanation of the concept of the avatara and to fully internalise, or even attempt to internalise, their manifestations. Swami Vivekananda their profundities. There is the danger reading asserted that Sri Ramakrishna could never be and understanding the words of Sri Ramakrishna understood by the spoken or written word. Swami Bhuteshananda, too, examines the because the language they use is so simple and specialty of the Ramakrishna incarnation with down-to-earth.or the Holy Mother So whatin a very was superficial the message manner that a detailed examination of his sadhanas and The Vedanta Kesari The Vedanta Sri Ramakrishna gave and Swami Vivekananda attainments. The second essay explores the interpreted and made known to the whole world? message of Sri Ramakrishna, which is different Take for example the idea of improving for each individual according to personal mental oneself, which sounds commonplace. It sounds and spiritual capacities. Swami Bhuteshananda far easier to comprehend than complex passages has presented Sri Ramakrishna for the average from most religious texts. Swami Vivekananda devotee or follower. An illustration of this is the idea of renunciation. The writer asks: How can a This one correction will set our world aright and person in the world renounce? Is she or he just weinterprets can then this proceed for us: stopto do being our selfish,bit. Now he says.here to drop everything and run away from personal and professional responsibilities? No. The person word almost synonymous with patronage, but it has to practice mental renunciation (perhaps the comes the crunch - it requires not tolerance, a gaining respect for others, their beliefs, systems, more difficult to achieve of the two). waysinvolves of trueliving. respect. That Losingone elementary selfishness change means examination of Sri Ramakrishna and his greatest discipleThus, to thewhom first he part made is a veryover comprehensiveall his powers thereby revealing the depth of this one message. just before entering into mahasamadhi. The requires a complete shift in our thinking process, section concludes with an essay on making Sri turn of the 20th century is illustrative of the tough Ramakrishna one’s very own, a great and moving but worthy life at the Math. exposition on personalising Sri Ramakrishna as The volume concludes with Questions and part of one’s life. Answers The second part of the volume highlights every mind which tries to follow the spiritual the place of Vedanta as a body of beliefs in path and, with is given queries expert and doubtstreatment that ariseby this in individual lives. Swami Bhuteshananda calls great monk who as the Introduction to book Vedanta the gospel of strength. The core says ‘was loved and revered for his profound practicalities he talks about are issues we grapple learning, loving heart and, above all, his spiritual with in our daily lives: the goal of life, realising accomplishments’ (pg. 3). God, overcoming suffering, religious practice. In We owe a great debt of gratitude to Swami doing this, he naturally addresses the obstacles Vimohananda, the editor and translator of common to our spiritual journeys. How do we this classic. As the editor, his arrangement of pursue ordinary day-to day spiritual lives, how to the essays is very well thought out. Beginning with the essay (which gives the book its lives, what is the connection between religion and title) on the Uniqueness of the Ramakrishna spirituality,bring religion how into to imbueour demanding our lives withbut stultified a feeling Incarnation, followed by Sri Ramakrishna’s of discovery born out of a search for knowledge message it dovetails into the larger contexts of — these are some of the concerns that most of Sri Ramakrishna, and then to Swami Vivekananda, who did two great things among others for Bhuteshananda addresses. future generations. First, he interpreted Sri October 2019 us have‘Religion,’ in our spiritualsays Swami quests Bhuteshananda, which Swami Ramakrishna for us and second, he took Vedanta ‘does not mean only rites, rituals and dogmas. to the West. Which of these tasks was the greater 41 It should help in the blossoming out of all that is impossible to estimate. is good in a person.’ (pg.280) and again, ‘It must Beautifully and sensitively handled, the accommodate itself to everybody.’ (pg.280) translation from the Bengali of the speeches This section is followed by miscellaneous and writings of the great Swami Bhuteshananda essays: commentaries on Sri Shankaracharya, surely retain the magnitude of the original and Chaitanya Mahaprabhu and Thoughts on gifts us the joy and satisfaction of being able to ‘know’ the words of the great teacher, writer, PAGE SPONSOR : SRI RAVI CHAMUTURI, HYDERABAD CHAMUTURI, RAVI SRI : SPONSOR PAGE contains valuable recommendations and thinker and speaker that Swami Bhuteshananda Kesari The Vedanta suggestions.Literature, which defines good reading and surely was. The last of the sub-sections, entitled ______PREMA RAGHUNATH, CHENNAI Reminiscences, makes for delightful reading. Swami Bhuteshananda brings out the love, A Light to the West kindness, tenderness, yet the stern discipline by Pravrajika Anandaprana of the seven direct disciples of Sri Ramakrishna Published by Vedanta Society who were instrumental in moulding Swami of Southern California, Bhuteshananda. Reading it one is taken back into 1946, Vedanta Place, the magic worlds of Belur Math, (the Hollywood,California 90068- residence of the Holy Mother Sri Sarada Devi) 3996, USA.2016, paperback, and all the places in which these stalwarts lived, pp.175. $10.95. stayed or visited. This is followed by a chapter on his book is a biographical Early Days at Belur Math, describing the veritable narrative of Swami heaven it was (and is) with all its associations. TPrabhavananda, an illustrious His narration of the simple yet rigorous life at the disciple of Swami Brahmanandaji Maharaj. For many years, the author had noted the spiritual life of devotees. The sayings cover Prabhavanandaji’s public conversations and topics like meditation, spiritual ideals, spiritual private teachings, and these are made available practice and renunciation. The book also includes now through this book. 14 photographs taken at different stages of his life. Prabhavanandaji (1893 - 1976) was a ______TAPOYAJNANANDA, PONNAMPET pioneer in guiding the Vedanta Movement in Southern California for more than four decades Essentials of Hinduism—A and attracted many genuine aspirants towards Practice Guide Vedanta. The author reveals the loving character by G.S. Nilakantan. of an inspired spiritual leader, who motivated Published by Giri Trading Agency people to live a higher life by the power of Sri Pvt. Ltd, 372/1, Mangadu Pattur Ramakrishna’s message. Koot Road, Mangadu, Chennai Prabhavanandaji had the great fortune - 600 122. Email: [email protected], to meet Sri Sarada Devi and also had intimate 2016, paperback, pp 400, Rs.350.$25 association with his guru Swami Brahmanandaji Maharaj and other direct disciples of Sri s the title suggests, this is an Ramakrishna. all-purpose guide to practical AHinduism and is systematically anecdotes and stories from his childhood and organised for easy understanding and reference. collegeThe days, first his section days at of Belur the book Math is monastery replete with in Comprising 46 chapters, the book examines the association with direct disciples, his piligrimage suktas, prayers, rituals, the epics, the Bhagavad October 2019 to Kedarnath and Badrinath and his sweet Gita and the Puranas, to name only a few, and 42 memories with Swami Brahmanandaji Maharaj at Madras Math. These are presented in a lucid The author’s stated purpose in writing the and profound manner for the pragmatic present bookexplains is tothe help significance everyone, underlying particularly each. those in generation of readers. their sunset years, discover the true aim of human The important incidents associated with life which, as Sri Ramakrishna always said, is to direct disciples which are lesser known have been realise God. recorded in great detail. Well produced, scholarly and yet easily ‘The Lord is dwelling in you. Learn to dwell readable, this book is a welcome addition to

The Vedanta Kesari The Vedanta in Him’ is one of the inspiring statements in second section of book titled ‘In the Swami’s Own a deeper knowledge of the different facets of Words ‘. Although the statements are in the form Hinduismthe books and that lead help a more common meaningful readers life. acquire of personal sayings, they are focused to nurture ______PREMA RAGHUNATH, CHENNAI

Mother-worship is a distinct philosophy in itself. Power is the first of our ideas. It impinges upon man at every step; power felt within is the soul; without, nature. And the battle between the two makes human life. All that we know or feel is but the resultant of these two forces. Man saw that the sun shines on the good and evil alike. Here was a new idea of God, as the Universal Power behind all — the Mother-idea was born. …Mother, again, is the impartial energy of the universe, because of the colourless love that asks not, desires not, cares not for the evil in her child, but loves him the more. And today Mother-worship is the worship of all the highest classes amongst the Hindus. — The Complete Works of Swami Vivekananda, 8: 252 (continued from page 37...) Swami Vijnanananda and the Ramakrishna Order

gripped Harprasanna’s arms and looked at him intently with an intriguing smile. Hariprasanna, overcome by some mysterious power entering his body from the Master’s person, sat down on the ground losing all strength to move. It was then that the Master released his arms and smiling in the same intriguing manner asked, ‘So, you have defeated me. Is it not?’ Vijnananandaji later reminisced: ‘With those words he sat down on his cot again. I was speechless. Wave after wave of bliss engulfed my whole being. I was pondering the fact that the Master had not won physically but his spiritual power had completely subdued me. Some time passed. Then the Master got up from his seat and patting me gently on the back said,

“Come here often. It is not enough to come October 2019 once.” ... for days the spell of that intoxicating Swami Vijnanananda joy lingered, and I realised that he had once or twice even staying back overnight. His 43 transmitted spiritual power to me.’ In later experience on the night he spent at years when sannyasis and novices would Master himself made a bed for him and set the Vijnananandaji would readily agree. The Dakshineswar for the first time was this: The request him often to tell the story, found the Master walking around his bed ‘Maharaj, who won that day?’ And repeatingmosquito curtain.Divine Mother’s At midnight name. Hariprasanna A boy of PAGE SPONSOR : SMT. RAJAM SUBRAMANIAM, CHENNAI RAJAM SUBRAMANIAM, SMT. : SPONSOR PAGE Vijnananandaji’sinevitable question profound that would reply follow would was: be: Kesari The Vedanta ‘Surely the Master won. The general rule in a him to appreciate Sri Ramakrishna’s spiritual moods.fifteen as His he immediatewas then, itimpression was not possible was this: for of the victor. Since that incident, I have become combat is that the vanquished has to be a slave a slave of the Master.’ a madcap.’ Therefore, when the Master one day When Hariprasanna’s mother came to declared‘What the peoplethat he say was of him Rama is true; and he Krishna is really know of his visit to the Master, she scolded him: reincarnated, Hariprasanna could not believe it at all. Nor could he believe when another day the Master said ‘When I came as Krishna, how ‘You went to that crazy Brahmin! He has much I played with the shepherd boys and the wouldderanged later the brainssay: ‘Itof threewas hundredindeed andmental fifty milkmaids in Vrindavan.’ But on that day, young men!’ Referring to this Vijnananandaji Sri Ramakrishna was perhaps keen to remove Paying no heed to his mother’s scolding, Hariprasanna’s wrong impressions. So, he went Hariprasannaderangement! Even visited now mythe brain Master is hot!’ at on describing how the milkmaids of Vrindavan Dakshineswar temple garden several times, gave their heart and soul to Sri Krishna, and sent him to meditate in the Panchavati (a

temple complex). That day Hariprasanna had a verygroove good of five meditation, sacred trees losingin the Dakshineswar all outward consciousness. When he came back to his normal state, he found the Master sitting beside him. The Master said: ‘From now on you will always have good meditation.’ Hariprasanna, for the last time saw Sri Ramakrishna in his physical body in 1885, when the latter had just developed the symptoms of cancer. Then aged around sixteen or seventeen, Hariprasanna left for Patna to do his graduation. While studying there, one day he saw Sri Ramakrishna standing before him. He could not make out anything of that vision. But the very next day he read in a newspaper about Sri Ramakrishna’s mahasamadhi. Swami Vijnanananda After graduation, Hariprasanna went to

October 2019 Pune to study engineering. A brilliant student, without caring for anything in return. While in 1892 he passed engineering securing second 44 speaking so, the Master’s mind gradually rank and was appointed as soared to higher planes the District Engineer of and he entered into an With his finger, the Master drew a Gazipur, which was then ecstatic state. His divine figure on Hariprasanna’s tongue regarded as a very high mood encompassed and sent him to Panchavati governmental post. Apart Hariprasanna also, and he for meditation. from wrestling, Sri Rama- became immersed in an krishna referred to two

The Vedanta Kesari The Vedanta inexplicable bliss. He then other characteristics in Jambavan, namely astrology, and love for constructing buildings. of the gopis for Sri Krishna actually meant. All hisrealised, doubts for about the first Sri time, Ramakrishna’s what the divine spiritual love experiences, and his statements about himself Vijnananandaji.From now on till Inhis his passing reminiscences away we findof Swami these were dispelled forever that day. Vijnananandaji,two qualities repeatedly Swami Nirlepananda finding expression referring in The Master wanted Hariprasanna to visit to his multifarious interests and talents writes:

did not come to Dakshineswar for a long time, Civil Engineer. His book Surya-siddhanta, thehim Mastermore frequently. himself sent Once, for when him. Hariprasanna On reaching written‘He was ain B.A. Bengali of olden and times dealing and witha qualified both Dakshineswar, Hariprasanna told the Master astrology and mathematics, was a text book in that he did not feel like coming because he was our M.A. course. His translation of Devi not having good meditation in spite of his Bhagavata has made him immortal. He wrote sincere efforts. Hearing this, the Master with his two books on engineering subjects in Bengali – Nagaravinyasa and Payohpronali,

finger drew a figure on Hariprasanna’s tongue which are considered pioneering works in idea of establishing a monastery in the serene Bengali in those early years of engineering environment of the Himalayas. Mr and Mrs. education.’ Seviers, taking upon themselves the onerous The -Gazipur Road was built under the supervision of Hariprasanna when he accompanied him to India. On 1 May 1897, task of fulfilling this dream of Swamiji’s, was the District Engineer of Gazipur. He later Swamiji established the Ramakrishna Mission worked as a government engineer at Etawah, at , Kolkata and on 6th May he Bulandshahr, Meerut and various other places. left for Almora. From Swamiji’s letters written Though he had a burning desire to renounce to Swami Brahmananda on 30th September and the world, he had to continue in the job because 10 October 1897, we learn that the Seviers he had lost his father in childhood, and so it were then frantically looking for a suitable was his responsibility as the eldest son to location in and around Almora to locate the provide for his mother and younger brother. future monastery in the Himalayas, and Swamiji But he always kept close contact with his wanted Brahmachari Hariprasanna to brother-disciples and the new entrants of the immediately join them and assist in the work Ramakrishna Monastery. Many of them visited with his engineering experience. Relevant him and he used to serve them with loving care, portions from the two letters originally written especially when they were sick. Besides, every in Bengali read thus: ‘If Brahmachari Hariprasanna can come, it will be very helpful.

Ramakrishna Monastery. Vijnananandaji once Mr. Sevier has become very impatient about October 2019 said,month ‘When he donated I was in sixty service, rupees I told to Swamijithe fledgling that I liked to be a sannyasi. At that time the 45 acquiring a house somewhere; it will be good if something is done quickly about it! Monastery was not good. Every month I used to Hariprasanna is an engineer; so he will be able donatefinancial some condition amount to ofthe themonastery. Ramakrishna Swamiji to do something quickly about it. Also he said, “If you join the monastery now, all its

condition of the monastery will improve, I

PAGE SPONSOR : SRI PUSHKAR MAHAJAN, PUNE MAHAJAN, PUSHKAR SRI : SPONSOR PAGE members will suffer. When the financial myself will inform you.”’ Kesari The Vedanta Swamiji returned from the West in January 1897 and arrived in Kolkata on 19 February 1897. The monastery was then at

before, in 1892. In April 1897 Hariprasanna resignedAlambazar, from where his job it and was joined shifted the monastery. five years In a letter dated 20 June 1897, Swamiji wrote to (then known as Margaret Noble) from Almora: ‘One of my boys in training [at the

charge of a district. That means a very big positionmonastery] in India. has been He gave an Executive it up like Engineer,straw.’ in While in the West, Swamiji after seeing a Christian monastery in the Alps conceived the Swami Vijnanananda understands better about the suitability of building as well as levelling the ground, the places. ... So send Hariprasanna at once straight Garden House of Nilambar Mukherjee adjacent to Shyamapada Mukherjee, Medical Hall, to the new site was rented and the monastery Ambala Cantonment. As soon as I go down to shifted to this house on 13th February. The new the Punjab, I shall send Mr. Sevier along with piece of land was purchased on 4 March 1898. him.’ On 10 October 1897, Swamiji again wrote Swamiji now entrusted the remodelling of the to Swami Brahmananda: ‘Perhaps Hariprasanna new land to Brahmachari Hariprasanna, with will reach Ambala before this letter reaches Swami to assist him and Swami Brahmananda to supervise the overall work. them... Captain Sevier says that he has been Hariprasanna prepared the master plan, restlessyou. I will for send a site. there ...He the wants required two advice or three for drawings and estimates and the work started in persons to be sent here from the monastery to select a piece of land. As soon as they select it, full swing. He first renovated the existing one- he will immediately go there from Murree to the monastery later shifted to this new site, storey building and added a floor on it. When purchase the land and start the building. Swamiji used to stay in the east-south corner Needless to say, all expenses will be borne by 1902. This building would be later known, therefore,room of the as newSwamiji’s floor tillBuilding. his passing Hariprasanna away in worked from sunrise to sunset without any othershim. My also selection who [aboutunderstand whom tosuch send] matters.’ is only

October 2019 respite to make the new land ready for use. It Beingour engineer called by [meaning Swamiji, Hariprasanna Hariprasanna]. set Send out was mainly due to his untiring labour and for Ambala along with Swami dedication that the old building was renovated, 46 on 13 October 1897. But the kind of land desired could not be found. It was only after was built and the entire monastery ground was more than a year that a suitable place was levelleda floor was and added,made habitable a new two-storey and accessible. building The eventually found at Mayavati. But one can well Ramakrishna Math shifted to the site understand from the aforesaid letters, permanently on 2 July 1899. Swamiji’s dream Swamiji’s trust in Hariprasanna. to have a permanent residence for The Ramakrishna Monastery which was Sri Ramakrishna on the bank of the Ganga, The Vedanta Kesari The Vedanta established at in October 1886, within three months of Sri Ramakrishna’s mahasamadhi of the Master in 1886, became a mahasamadhi, was shifted to Alambazar in realitywhich mainly had remained due to the unfulfilled dedicated sincelabour the of Brahmachari Hariprasanna. Sister Nivedita 1897 made the Alambazar monastery rightly said: ‘Meaningless as would have been uninhabitable.1892. A severe Since earthquake then Swamiji in the middle and his of the Order of Ramakrishna without brother disciples were looking for a suitable Vivekananda, even so futile would have been piece of land on the bank of Ganga. With the life and labours of Vivekananda, without, Henrietta Muller promising to bear its cost, a behind him, his brothers of the Order of good stretch of land on the western bank of Ramakrishna.’ Swamiji now asked Ganga was chosen and was booked on Hariprasanna to take the formal vow of 3 February 1898. The land had a single storey . Accordingly, he performed Viraja building standing on it, and was miserably homa in front of Sri Ramakrishna’s photograph uneven, as it was previously used to build and was ordained into sannyasa. His new name boats. To look after the renovation of the was Swami Vijnanananda. (To be continued. . .) Mandir, Laguna Beach, California, U.S.A. October 2019

47 Pariprasna Srimat Swami Tapasyananda Ji (1904 – 1991), was one of the Vice-Presidents of the Ramakrishna Order. His deeply convincing answers to devotees’ questions raised in spiritual retreats and in personal letters have been published in book form as Spiritual Quest:

Questions & Answers. Pariprasna is a selection from this book. Kesari The Vedanta

QUESTION: What is the place of Bhakti in modern society? MAHARAJ: Faith in God and devotion to Him are important needs of man in all societies and at all times. Forces favourable to it and forces antagonistic to it have also existed everywhere and at all times. Anti-devotional forces are not a speciality of our times as some people believe. There is however an element of truth in this assumption. Intellectual sophistication has a tendency to make some men sceptical. But more than intellect, it is man’s intense attraction for the life of the senses that misdirects the intellect into sceptical channels. Otherwise the intellect is neutral in PAGE SPONSOR : A DEVOTEE, MISSION RD., BENGALURU RD., MISSION DEVOTEE, A : SPONSOR PAGE

practices that have developed in the name of faith and that type of cobweb-cleaning is a very necessaryregard to faith process. in God. The It intellectmay question is aware and of demolish its own blindnessmany of the about crude the and ultimate superstitious nature ideasof things. and

This position is confirmed by modern philosophers of science too. To the extent that devotional life is eliminated from the life of men, they will find themselves meaningless creatures in this mighty cosmos, and their daily life too will lose all moral significance. A human society without any sanction for moral code is worse than animal society. For, as far as animals are concerned, they have in-built irrevocable checks to regulate their instinctive life, whereas man’s regulative forces are largely voluntary and under the control of his thought-life. Unless some ultimate meaning is given to life, man’s thought becomes weak and chaotic and his life

necessary even for man’s happiness in life and they are more necessary today than at any former is reduced to the condition of a rudderless boat. So faith in God and a devotional ideal are quite

period in human history; for without them man  will become increasingly corrupt and unhappy. QUESTION: Who is a true devotee? MAHARAJ: Many descriptions of a true devotee are given in the scriptures. Striking descriptions are given in the Bhagavata , especially in 3.25.21-24. The Gita gives its own description of a Bhakta in chapter 12. Sri Ramakrishna’s teachings seem to imply that he considers a Bhakta to be a person who looks upon God alone as his ‘own’ and is interested in other things only to the extent they serve the devotional purpose. The Bhakti texts speak of two types of Bhakti and Bhaktas. There is Vaidhi-bhakti or preparatory devotion and one who takes to this is also called a Bhakta. But really he is only a Bhakta in the making, if we take the term Bhakta in the highest sense pointed out above. Preparatory devotion is the sentiment of devotion generated in the mind by external stimulations from

October 2019 disciplines, environment and contact. It manifests under proper conditions, but often disappears when the external environment changes. 48 The Bhagavata Purana Sravanam (hearing about God from devotees), Kirtanam (reciting songs and praises about Him and His excellences), Smaranam (remembering classifies these Him by conditions taking His or name), disciplines Padasevanam into nine (service categories: of Him as manifested in all beings), Archanam (worshipping Him in images and holy places), Vandanam (showing proper respect and honours to all holy images, persons, places etc), Dasyam (feeling that

intimate friend and relative), and Atmanivedanam (surrendering oneself to Him). These have been one is His devoted servant), Sakhyam (feeling that He is beneficently responsive to one like an The Vedanta Kesari The Vedanta elaborated into sixtythree disciplines by later teachers. Of these, the earlier items of discipline depend mainly on external aids and stimulations. But as we come to the last three in the list, we

and constant attitude of mind transcending all external conditions. Such a form of superior devotion isfind called these Para-bhakti. are purely internal.There is Theythe following are attitudes beautiful of mind. description They signify of it inthat the real Bhagavata Bhakti is Purana: an inbuilt When all the powers of man’s mind and senses, which are usually engaged with external objects, get naturally focussed on God exclusively, without any extraneous and self-centred motivation, and with a firmness which no obstruction can overpower, such a mode of mind is called Bhakti, devotion to the Lord in the highest sense. Such devotion is superior even to Mukti; It burns up the covering of ignorance in a person just as fire burns up objects put into it. (3:23.32-33) Devotion of this order is very rare, but it alone is the consummation of devotional life. Long and arduous practice of Vaidhi-bhakti, probably for several lives, generates this mode of mind in man. According to some authorities only the grace of God can generate it.    What is Religion?

My Ideal of Religion o become harmoniously balanced perfect man. Everyone who has only one or two in all these four directions is my of these elements of character, I consider ‘one- Tideal of religion.1 What are these four directions? Swamiji ‘one-sided’ men, with knowledge of that one sided’; and this world is almost full of such explains beautifully: ‘What I want to propagate is a religion else is dangerous and horrible to them. To becomeroad only harmoniously in which they balanced move; in and all these anything four directions is my ideal of religion. And this that will be equally acceptable to all minds; it religion is attained by what we, in India, call must be equally philosophic, equally emotional, Yoga – union. To the worker, it is union between menequally and mystic, physicists, and equally they will conducive court reason. to action. Let If professors from the colleges come, scientific them have it as much as they want. There will men and the whole of humanity; to the mystic, be a point beyond which they will think they between his lower and Higher Self; to the lover, cannot go, without breaking with reason. They

union between himself and the God of Love; October 2019 will say, “These ideas of God and salvation are existence. This is what is meant by Yoga. This is aand Sanskrit to the term, philosopher; and these itfour is divisions the union of ofYoga all 49 Philosopher, this body of yours is a bigger have in Sanskrit different names. The man who superstitious, give them up!” I say, “Mr. seeks after this kind of union is called a Yogi. or to your philosophic chair. Give up the body, The worker is called the Karma-Yogi. He who superstition. Give it up; don’t go home to dinner seeks the union through love is called the For religion must be able to show how to Bhakti-Yogi. He who seeks it through mysticism realizeand if you the philosophycannot, cry thatquarter teaches and us sit that down.” this is called the Raja-Yogi. And he who seeks it world is one, that there is but one Existence in through philosophy is called the Jnana-Yogi. So PAGE SPONSOR : SMT. LAKSHMI DEVNATH, CHENNAI DEVNATH, LAKSHMI SMT. : SPONSOR PAGE 2 the universe. Similarly, if the mystic comes, we this word Yogi comprises them all.’ Kesari The Vedanta must welcome him, be ready to give him the ‘The ultimate goal of all mankind, the aim science of mental analysis, and practically and end of all religions, is but one—re-union demonstrate it before him. And if emotional with God, or, what amounts to the same, with people come, we must sit, laugh, and weep with the divinity which is every man’s true nature.... Both the goal and the methods employed for the cup of love and become mad’. If the reaching it are called yoga, a word derived from energeticthem in the worker name comes,of the Lord; we must we must work ‘drink with the same Sanskrit root as the English ‘yoke’, him, with all the energy that we have. And this meaning ‘to join’, to join us to our reality, God.’ 3 combination will be the ideal of the nearest How do we balance these four Yogas in approach to a universal religion. Would to God that all men were so constituted that in their Prabuddha Bharata4 which brings amazing minds all these elements of philosophy, clarityour life? into We this wish issue. to quote Swamiji from himself an editorial said that of this ideal of religion can be achieved ‘By association with persons whose character has mysticism, emotion, and of work were equally present in full! That is the ideal, my ideal of a been so developed.’5 devotional, still another intellectual and such persons? Hence the Editor, Swami rational. To force all these people to follow one Bhajanananda prescribes But a where practicable will we means find and the same method is harmful. It may happen as follows: ‘Even when a person is engaged in work, only one yoga and almost impossible to practice thethat others.some of What them ismay to findbe doneit easy under to practice such repeating His name, while his inner self is circumstances? absorbeda part of in his loving mind adoration can be of fixed the Lord on God and oris If there is proper understanding and co- aware of its identity with Him at a higher level. operation among the members of the family or In the beginning of spiritual life the aspirant an organization, then they can together achieve may pay greater attention to work, but as he synthesis of Yogas as a group. Swami progresses, as he learns to identify himself Vivekananda says about this possibility, ‘And if more and more with the higher levels of the among us each one may not individually attain self, he may pay greater attention to the other to that perfection, still we may get it collectively Yogas. Thus all the four Yogas can be simultaneously practiced without a break throughout the day. One is engaged in yoga aby number counter-acting, of persons equipoising, and a decided adjusting, advance and on always. If properly done, this integral allfulfilling other one forms another. and This creeds.’ would6 beThis harmony type byof awareness can be maintained even in sleep.’ synthesis can be practiced in a family. But in

October 2019 Swami Bhajanananda then points out yet modern organizations, where people of diverse another amazing method called ‘Collective temperaments and cultural backgrounds live 50 Synthesis’. In a family or an organization, all its together, it is an imperative necessity. The power members may not have the same temperament and effectiveness of a group of people lies to a and capacity. One may be active and great extent in developing the creative talents extroverted, another introverted and and capacities of its members and directing contemplative, another emotional and them all towards a common goal.

References The Vedanta Kesari The Vedanta 1) The Complete Works of Swami Vivekananda [hereafter CW]. Vol-2: The Ideal of a Universal Religion 2) Ibid 3) CW. Vol-5: Notes from Lectures and Discourses: The Goal and Methods of Realization 4) . November 1979: The Yogas and Their Synthesis (Editorial) 5) CW. Vol-5: Questions and Answers – Selections from the Math Diary 6) CW. Vol-4: Writings: Prose – What We Believe In

Swami Vivekananda summarized the ideal of harmony of yogas through a design which he made the official emblem of the Ramakrishna Order. ‘The wavy waters in the picture are symbolic of Karma; the lotus of Bhakti; and the rising-sun, of Jnana. The encircling serpent is indicative of Yoga and the awakened Kundalini Shakti, while the swan in the picture stands for the Paramatman (Supreme Self). Therefore the idea of the picture is that by the union of Karma, Jnana, Bhakti, and Yoga, the vision of the Paramatman is obtained.’ —Swami Vivekananda, (CW.7 7:204) Topical Musings

Our Sadhana Non-attachment will now go to my palace, take some money, go his is a very subtle philosophical to a neighboring kingdom. I know many trades. concept, which is really tough to I will earn my livelihood there.’ The sannyasi Texplain or understand. A story stopped him, ‘Hey, wait. Did you say ‘my palace’ might clarify this concept. just now? Remember that the palace, along There was once a king whose close friend was a sannyasi. This king had a very stressful The king was indeed taken aback. Yes, what the with everything in the kingdom is now mine!’ job. Indeed, what job can be more stressful sannyasi said was indeed true. Without another than that of an all-powerful, absolute monarch? word, he turned and was about to go away So, one day he went to meet his friend the when the sannyasi stopped him and said, ‘Say, sannyasi in the forest and told him, ‘I am fed up my friend, you said you are ready to go with running this kingdom. I have decided to elsewhere and do some job and earn your renounce it all and go somewhere and live a living. What do you say if I offer you a job right low-key, peaceful life.’ The sannyasi here?’ This was indeed acceptable and he October 2019 commented, ‘Is that so? Well, let me see…you agreed. Then the sannyasi said, ‘Well, you see, I 51 must certainly have made provisions for your have just come upon this huge kingdom. I am a successor?’ The king had made no such sannyasi. I live according to the voice in my arrangement. His own son was but a small boy. soul. I need a trust-worthy man to look after But he was planning to choose someone from this beautiful kingdom on my behalf. You have his large kingdom so that he could hand over its reins and be free. However, since he was a sufficient experience in running kingdoms. Say, conscientious king, who took his kingship very Why don’t you run this kingdom on my behalf?’ PAGE SPONSOR : SMT. LAKSHMI DEVNATH, CHENNAI DEVNATH, LAKSHMI SMT. : SPONSOR PAGE

I will fix a certain amount as salary for you. Kesari The Vedanta seriously, there was a nagging fear that he The king readily agreed. Thus, he went back to might not get the right kind of successor who his palace and went about managing his would care for his immense kingdom just the kingdom exactly the same way as it was before. way he had done all these years. The sannyasi A month later, the sannyasi came to meet the understood all this. He volunteered, ‘Say, why king in the palace. He asked the king, ‘How are don’t you gift your kingdom to me?’ The king you? Are you facing any problems now?’ The was overjoyed. Where could he get a better

king now replied, ‘I am doing fine. Problems, away his kingdom to the sannyasi. There was a ministers keep solving them on your behalf. I work, yes, of course there are; but I and my team of visiblesuccessor relief than onhis theclosest king’s friend?! face So,now. he gaveThe knowing that you are the real Lord of this kingdom.’ sannyasi asked him, ‘Where will you go now? This is non-attachment, the second condition of What is your next plan?’ The king said, ‘Well, I working that converts work into Yoga. The Order on the March News & Notes from Ramakrishna Math and Ramakrishna Mission

Headquarters New Centres Sree Ramarkishna Ashrama, Burdwan, a private centre, has now become a branch centre of the Ramakrishna Order and will function as a sub-centre directly under the supervision of the headquarters. Swami Suvirananda Ji, General Secretary of Ramakrishna Math and Ramakrishna Mission presided October 2019 over a meeting held on 24 August to mark this taking over. 52 Ramakrishna Vivekananda Ashram, Kasundia, , became a branch centre of the Ramakrishna Mission on 10 Mymensingh, Bangladesh August. Pinon Hills Retreat, where Hollywood Vedanta (i) Devotees’ Convention (700 devotees), Society, USA, was conducting some activities for the last few (ii) Cultural Competitions (250 students). years, has now been made an official sub-centre of the Society. News of Branch Centres 125th Anniversary of Swami Vivekananda’s Addresses at As part of its centenary celebrations, the World’s Parliament of Religions, Chicago, USA Salem Ashrama held the following

The Vedanta Kesari The Vedanta Various programmes were held by the following centres: programmes in July and August 2019: Advaita Ashrama, Kolkata: Youth Convention (90 (i) Vivekananda Ratha visited 159 students); Baranagar Math: Two talks (153 students and educational institutions and other teachers); Coimbatore Mission: Cultural competitions public places in Salem, Dharmapuri at 10 schools / colleges (1222 students); Cooch Behar: and Krishnagiri districts, (ii) Cultural Youth Convention and Devotees’ Convention (400 people); competitions in which 1579 students from Hyderabad: Programmes in 54 schools (19,000 students); 29 schools participated, (iii) Programme Mangaluru: (i) Seminar (630 delegates), (ii) Lectures in 8 for 470 housekeeping staff in a hospital, colleges (3340 youths); Nattarampalli: Students’ Conventions (iv) Women’s Convention attended by in 2 rural schools (1100 students), and short motivation talks 800 paramedical students and devotees. at 22 rural schools (1000 students); Pune: (i) Seminar (425 Ramakrishna Mission Vivekananda people), (ii) Musical play in Thane on the life and teachings Educational and Research Institute of Swamiji (1200 people); Rajkot: Convention (700 people); (deemed university) inaugurated on its Taki: Seminars in 2 high schools (356 students); Bagerhat, Belur campus a three-year degree course Bangladesh: Devotees’ Convention (600 devotees); Lusaka, on Indian Heritage and Philosophy on Zambia: Special Talk (85 people); Mymensingh, Bangladesh: 30 July, the sacred birthday of Swami Ramakrishnananda. The course is especially meant for those Chandigarh Ashrama Two special young men who are desirous of joining our order but lack talks for about 650 students; Contai necessary academic qualification. centre: Talks in 15 schools from January To actualise Swami Vivekananda’s vision of education, to March attended by 6277 students, Swami Vimuktananda established Sikshanamandira, a and Cultural competitions in 12 schools residential college of teachers’ training and education adjacent from January to May for 1222 students; to Belur Math. The college was inaugurated on 14 July 1958 Delhi centre: 42 workshops in 19 towns by Swami Visuddhananda, the 8th President of the Order and and cities for 2708 teachers and 137 was named so by , the 9th President of principals; Gurap Ashrama: Convention the Order. The institute offers courses from B.Ed. to Ph.D. for 240 youths; Rahara centre: Two and publishes Sikshachintan and Samskritacintanam, two peer- Conventions for 75 youths; Rajkot reviewed journals of education and Sanskrit respectively. Ashrama: Residential camp for 45 The diamond jubilee was celebrated with a week- polytechnic students, 21 programmes long programme from 4 to 11 August. Srimat Swami in the ashrama and 23 in schools Shivamayananda Ji, one of the Vice-Presidents of the Order for 8827 students; Vadodara centre: inaugurated the celebration which included a seminar, special Two programmes in ashrama and 4 discourses, youths’ convention, convention for municipality programmes in schools for 2939 students. workers and some cultural events. Healthcare Services The new library attached to the Sanskrit college of Pala 80 patients were treated in a very centre was inaugurated on 5th August. remote village in Arunachal Pradesh by The Indian Epic Culture Centre, Kolkata, presented October 2019 the Aalo centre. Medinipur Ashrama Viswanayak Vivekananda Award to Kankurgachhi Math on 18 conducted a medical camp at Monidaha, a August. On behalf of the Math, the General Secretary received 53 backward tribal area in Paschim Medinipur the award. district, in which 744 patients were treated. Rahara Boys’ Home held two multidisciplinary medical camps in Nadia and South 24 Parganas districts in which 1302 patients received treatment. Further, following the outbreak of dengue in West PAGE SPONSOR : SUSHRI LATHA K. B., CHENNAI B., K. LATHA SUSHRI : SPONSOR PAGE Bengal, the centre set up four fever clinics Kesari The Vedanta in Habra in North 24 Parganas district in which 204 patients were treated. Lusaka centre in Zambia, held a medical camp at a slum in Lusaka in which 100 patients were Viswanayak Vivekananda Award given free medicines. Guests of Honour Eye Camps: Dehradun, Lucknow, Sri Jagdeep Dhankhar, Governor of , visited Bankura, Halasuru, , Belur Math on 4 August. Dr. Jitendra Singh, Minister of State Salem, Chennai Math, Gourhati, Khetri, for Prime Minister’s Office and Development of North Eastern Medinipur, Porbandar, Rajkot, Ranchi Region, Government of India, visited Vivekananda Cultural Morabadi, Seva Pratishthan, Delhi, Centre of Ashrama. Sikra-Kulingram, and Vadodara centres Values Education and Youth Programmes conducted eye camps in which 14,355 The following centres held special talks, workshops, patients were treated, 1355 were operated, cultural competitions etc: and 1272 were given spectacles. Ponnampet Belagavi Swachha Bharat Abhiyan Ponnampet centre distributed food grains, Mangaluru Ashrama conducted the following activities in clothes, daily necessities and school August: (i) Four cleanliness drives in Mangaluru involving stationery among 981 affected families in 1675 volunteers, (ii) Awareness campaigns for 24 days in 20 villages. which volunteers reached out to 1480 households in Mangaluru Kerala: Koyilandy centre distributed food city spreading awareness about waste management, (iii) grains, clothes, and among 300 families Cleanliness drives in 152 villages of Dakshina Kannada in Kozhikode and Wayanad districts. and Udupi districts, (iv) Magic shows on the cleanliness Students of the Sanskrit college of Pala theme in 34 schools in Udupi district, (v) Observance of centre participated in flood relief service by collecting the cooking items and clothes and Cleanliness Day in 130 schools in which about 13,000 children distributing them among 105 flood-affected participated, and (vi) A seminar on Clean India on 9 August families of Kottayam and Wayanad. attended by 650 youths. Maharashtra: In the wake of severe Flood Relief water inundation caused by heavy

October 2019 Assam: Continuing its flood relief work, Guwahati centre rainfall in western Maharashtra, Pune conducted a medical camp in Darang district of Assam in centre served 17,700 packets of cooked 54 which 473 patients were treated. food and distributed food grains, daily Bihar: Katihar centre distributed grocery among 885 flood- necessities, and clothes among 1500 affected families in three blocks of Katihar district. affected families in Sangli, Satara and Gujarat: Owing to heavy rainfall, many areas of Vadodara city Kolhapur districts. and nearby villages were inundated with water, causing widespread Tamil Nadu: Some tribal villages disruption of normal life. Vadodara centre served cooked food to in the Western Ghats near Coimbatore 2300 affected people and distributed 7884 food packets. were badly affected by rains. Coimbatore Mission centre distributed mats and

The Vedanta Kesari The Vedanta : Owing to heavy rainfall, many areas of Belagavi town suffered severe water logging. Consequently, Belagavi blankets among 204 families. centre initially distributed snacks and other essentials among 123 Distress Relief affected families, and then reached out to 1231 flood-affected 13 centres distributed the following to village families along the banks of Krishna river and gave them needy people 9268 shirts, 5045 trousers, food grains, cooking, and other daily necessities and garments. 1147 saris, 2220 sweaters/jackets, Later a team of doctors visited 2 villages and treated 250 patients 78 blankets, 190 umbrellas, 15668 and sensitised the villagers about the need for hygiene and safe notebooks, 2082 school uniforms, 9141 drinking water. In the wake of severe rainfall in Kodagu district, geometry boxes. Pune Vadodara 55

Belagavi

Vadodara Vol.106. No.10 The Vedanta Kesari (English Monthly) October 2019.

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