Nirvana (2009 October)

A Quarterly Publication of

RAMAKRISHNA MISSION SINGAPORE

Raja Yoga

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Purna Chandra Ghosh

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We Need A Quiet mind

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Sri Lanka Relief

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MITA (P) No. 034/09/2009 ISSN0218-7183

ISSUE No. 63 OCT-DEC 2009

in this issue ...

State of spiritual enlightenment or illumination.

Nirvana releases humans from the cycle of birth, suffering, death and all forms of worldly bondage.

Pearls of Wisdom

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Editorial

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Raja Yoga

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Purna Chandra Ghosh

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We Need A Quiet Mind

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The Ramayana-14

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Sri Lanka Relief Work

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Announcement

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Programme Festival Calendar

Edited and Published by Swami Muktirupananda, President, Ramakrishna Mission, 179 Bartley Road, Singapore 539784 Tel: 6288 9077 Fax: 6288 5798.

Printer: Regional Press Pte Ltd & Production: Viga Graphics & Printing Services

P earls

W isdom

of

Uddhava Gita Translated by Swami Madhavananda

Òri bhagavÀn uvÀca YogÀstrayo mayÀ proktÀ nÐòÀm ÒreyovidhitsayÀ JnÀnam karma ca bhaktiÒca nopÀyo’nyo’sti kutracit nirvinnÀnÀm jnÀnayogo nyasinÀmiha karmasu TeÚvanirvinnacittÀnÀm karmayogastu kÀminÀm YadÐcharyÀ matkathadou jÀtasradvastu yah pumÀn Na nirvinno nÀtisako bhaktiyogo’sya sidhvidah The Lord said: With the view to effecting the liberation of men I have inculcated three Yogas or methods, viz. those of knowledge, work, and devotion. There is no other means anywhere.

Of these the path of knowledge is for those who have got disgusted with work and have renounced it, for those who have not been disgusted with it and desire its fruits there is the path of work; but for the man who somehow has got a veneration for tales about Me and such other things, and who is neither disgusted with nor grossly attached to work, the path of devotion is successful.

(To be continued) Uddhava Gita, XV, 6-8

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C Editorial

WHAT IS VEDANTA?

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edanta literally means the concluding or the philosophical portion of the Vedas. Upanishads are the books which contain the essence of the Vedas and that essence (Vedanta) is spiritual wisdom. The Vedanta also includes other texts that explain its meaning. The Upanishads do not deal with hypothetical speculations nor engage in poetical fancy.

On the contrary, they state the truths directly experienced by the sages.

There is no secrecy about them. It is open to all to investigate and verify these truths. What is the subject-matter of Vedanta? Though it covers a vast area its salient points can be mentioned succinctly.

BRAHMAN: Brahman literally means infinite. There is infinite spirit which is existence and consciousness. It is the substratum of the universe.

It is self-luminous, pure and indivisible. This Brahman manifests itself as this gross universe, as living and non-living things. Behind all names and forms there is one substance, it is Brahman. It is one and becomes many and other than it, there is nothing else.

ATMAN: When Brahman or cosmic consciousness functions in and through the embodied beings it is called the Atman.. Atman is the individual Self, Soul or ‘I’ in all. Brahman and the Atman are one. It is like the ocean and its waves. The waves contain the same water of the ocean.

THE UNIVERSE: The Infinite manifests itself as the finite universe. Matter is gross form of Brahman. Very subtle, non-material spirit manifests as energy and that highly concentrated energy becomes matter. The primal substance is one and we see only its diverse subtle or gross forms. The ultimate source of matter is Spirit.

FREEDOM: Vedanta declares, “Man is that infinite Spirit.” We feel we are helpless beings limited by tiny body and mind then how to know that we are eternal Brahman? There are many ways but Vedanta broadly classifies them into four yogas. A) Bhakti yoga – The path of devotion. B) Jnana yoga – The path of rational enquiry. C) Karma yoga – The path of unselfish work. D) Raja yoga – The path of meditation. One can practise one or more of these paths to realize the truth that he is the eternal spirit.

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Raja Yoga Swami Muktirupananda

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wami Vivekananda said, “Each soul is potentially Divine. The goal is to manifest this Divinity within, by controlling nature, external and internal. Do this either by work or worship or psychic control, or philosophy – by one or more or all of these – and be free.” So freedom or perfection is the goal of life. This liberation sets one free from all limitations and controls. It is the source of bliss and peace. Till one attains it one is subject to miseries and sorrows. Raja Yoga or royal path of yoga or psychic control leads one step by step to the goal of freedom. It is called royal path because as a king controls his kingdom so one should control his kingdom – that is one’s mind-stuff.

This yoga reveals to us the unexplored and neglected regions of our own mind. We are so busy in the external world and in its activities that we are not even aware that we have a vast internal world.

Any person can take up the practice of this Yoga because it is not based on a faith or dogma. It is scientific and it lays stress on experimentation and self-effort.

Relentless self-effort plays a great role on the path of yoga.

In

the

words

of

Vivekananda: “This is what Raja yoga proposes to teach. The goal of all its teaching is to show how to concentrate the mind; then, how to discover the innermost recesses of our own minds; then, how to generalize their contents and form our conclusions from them. It never asks what our belief is – whether we are theists, or atheists, whether Christians, Jews or Buddhists. We are human beings, and that is sufficient. Every human being has the right and power to seek for religion; every human being has the right to ask the reason, why, and to have his question answered by himself, - if he only takes the trouble.

So far, then, we see that in the study of Raja yoga no faith or belief is necessary. Believe nothing until you find it out for yourself; that is what it teaches us.” (Vol. I, page 131) This yoga is not centered around God as the creator like other traditional schools. Here God is a special being, perfect in all respects. He was the teacher even of the ancient teachers, since He is not limited by time. Meditation on Him is one of the methods. Godrealization is not the aim but the

Swami

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perfection of the soul. The follower of this path of yoga has to rely on himself and his self-efforts than on God. One’s earnestness, steadfastness and firm conviction determine his success than devotion to external God. There are some similarities between Buddhism and Raja yoga.

aphorisms. These chapters are: 1) Samadhi pada deals with the purpose of yoga, mind, thoughts and nature of Samadhis and the means of attaining them.

2) Sadhana pada explains the various kinds of pain or afflictions and their removal. It also contains the practice of eight limbs of Yoga, or asthanga, the central theme of the text. The entire system of yoga is composed of these eight steps of yogic discipline.

3) Vibhuti pada deals with various psychic powers or the powers of the concentrated mind and transformation of consciousness.

Vibhuti means supernatural powers.

4) The fourth chapter Kaivalya throws light on karma, latent tendencies, cause of individuality and the path of kaivalya or freedom.

Sage Patanjali lived in the 2nd century BC and wrote yoga sutras elucidating the yoga philosophy and its practice. The yoga system was much older. It was he who systematically wrote the sutras or aphorisms. These sutras cast illumination on the deeper layers of one’s mind which veil the soul or true nature of man. Without the indepth study of this mind life is tossed on the turbulent waves of sorrows and miseries. Nearest to man is his mind, it is nearer than one’s own intimate relatives. It is through the mind we grasp the external world and establish our relationships with others.

Attraction, repulsion, attachment, detachment, fear, hatred and so on are in the mind only. It is our constant companion. So Patanjali appeals to us to devote everyday little time to study our own minds.

He assures us that a bit of effort brings great benefit to one who practises.

Raja yoga reminds us that the mind alone is the cause of our misery and happiness, bondage and liberation. To end our slavery we have to turn inward to our mind. It is no use blaming external circumstances, people around us or our bad luck or karma. These escapes are the devices of the mind to refuse to take responsibility on one’s own shoulders. None will do any work for us. If we want to experience the higher states of consciousness, if we want to solve the riddle of existence, practice is the only solution. That is why

Raja yoga is divided into four padas or chapters containing 196

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Patanjali does not give much importance to intellectual or theoretical discussion and explanation. Intellect does not bring direct experience. In these sutras one finds the utmost economy of words, brevity seems to be the hallmark of the text. Often it is seen that too many words lead one astray, missing the very purpose.

Experience does not need words and it happens in silence.

5) Niruddha, absorbed totally in one’s true nature. In this state the mind frees itself from all contents and past impressions. This liberation is the goal of Raja yoga.

In the first three sutras of the text, the author sums up the aim of yogasystem. What is it that yoga wants to achieve and why? By achieving it what transformation takes place in a person? Do our suffering and miseries come to an end? Like a scientist the author answers these and many more questions that trouble the human mind.

Yoga mentions five states of mind 1) Mudha, infatuated or stupefied.

The mind infatuated by the worldly objects and pleasures is incapable of understanding higher things. It clings stubbornly to its petty ideas.

2) Kshipta, scattered and dull.

Scattered mind is weak and shallow. It cannot hold onto anything even for few seconds. It has no patience and jumps from one object to another.

3) Vikshipta, restless or fickle. The restless mind is common. It is constantly distracted by external things. It seldom remains calm and collected.

Its periods of concentration are very short.

4) Ekagra, one pointed or attentive.

This mind is one-pointed and wellcontrolled. It can concentrate on one thought for a long time without being easily distracted by other things. It is a stable and powerful mind. Such a mind controls everything. It is rare but can be achieved by a long practice.

The first sutra states, yoga is restraining the thought-waves in the mind. Everyone is aware that the mind is full of thoughts. It is the substance and support of the mind.

Mind has no form, it takes the form of thought that comes before it.

Thought is called by many names, ideas, concepts, notions, imaginations and so on. The trouble is most of us are not even aware we are restless, flippant. This fact comes to light when we force ourselves to concentrate, pay close attention to something then only we come to know the restless nature of the mind and how easily it is distracted. We are constantly disturbed by the flow of unruly thoughts. They rush one after another without giving any respite to the mind. Strangely, most people take this restlessness as

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natural and normal. We seldom question why should the mind be ceaselessly occupied with unproductive thoughts or the process of thinking. Therefore rarely have we experienced quietness or stillness of the mind.

Except a few hours of deep sleep there seems to be no way. A thought separates us from the whole life like a piece of cloud that hides the Sun. Whole is silent, thought is noisy.

presence of the ego is the source of all troubles, agitations and worries. With its disappearance the sense that one is such and such a person vanishes. What remains is pure consciousness or the self– luminous Atman. This is the state of enlightenment or the lightest state of yoga.

The third aphorism says at other times when the mind is not in the state of yoga then the seer or person remains identified with the seen, that is, with every passing thought. We are unable to separate ourselves from thoughts and watch its appearance and disappearance.

In fact, we are seer or witness of thoughts but due to long habit we become identified with them and suffer. It is the purpose of yoga to train us to realize that we are the subject, witness and everything else is an object. A seer sees an object he cannot become an object.

In everyday life we forget we are the seer and instead are carried away by what is seen.

Patanjali tells it is dissipation of precious psychic energy. The mind loses its vigour and vitality caught in the whirlpool of frivolous thoughts.

Secondly, the hyper-active mind does not have peace or joy. It is shallow, conditioned and lacks seriousness. Spiritual matters are subtle and to grasp them one needs a sharp and serene mind. A mind that is not cluttered by thoughts and emotions can alone become introspective. Thirdly, the crowded and impatient mind is like muddy water hiding what lies at the bottom. A mind which is free from thoughts becomes pure and transparent. This transparent mind reflects our true eternal nature.

Enlightenment does not depend on extensive study or scholarship or intellectual acrobatic feats. It depends on the repeated practice of spiritual disciplines. The only way to invite it is to prepare the field for it. That requires doing. The only way to know what meditation is, is to do it and not to read scores of books on it. One cannot learn

Therefore in the second sutra he tells when the mind is cleansed of its dross and impurities the idea that one is a separate, different individual drops off – in other words the dividing ego disappears. The

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swimming without getting into water, without getting wet. One who merely stands on the bank to know more about swimming never learns.

Mere acquisition of information does not bring actual experience.

That may give a lot of knowledge about yoga but will not give any insight. By doing, practising we can verify, and experiment the statements of Patanjali. Therefore training of the mind is not possible in one week or one month. It has to be trained and purified with perseverance, care and efforts. But every step on the way brings clarity and new insight. As we progress veils are lifted, doubts are dispelled and deeper layers of the mind are uncovered. One’s attention span and mindfulness in daily actions increase making one alert and watchful. Because of weak and scattered mind we are unable to complete any work flawlessly. Raja yoga practice strengthens the weak, restive mind.

subjects, it is the study of one’s own mind. Such study requires absolute clarity and that clarity is the outcome of pure mind. In the world we see in every field preparation is required. So also in spiritual life.

1. Yama: The first step requires the aspirant to exercise self-control over the following ethical principles. a) He must not cause harm to others either by thought, deed or word. It is to treat every one with love and reverence. b) He has to hold onto truth. As Sri Ramakrishna tells make mind and speech one. By telling truth we are free from fear and worry. Fear and worry trouble us whether people would discover our falsehood. c) He must not take anything that belongs to others without their consent. In other words, abstain oneself from theft and fraud. Even if by chance he finds something it should be returned to the owner. It requires tremendous amount of honesty and control over greed. d) Continence (brahmacharya) is chastity in thought and deed. One has to abstain from all unchaste indulgences. The soul or the Atman has no gender. Chastity is the cardinal virtue in yoga system. e) The aspirant must refrain himself from receiving gifts and the desire for acquisitiveness. Because Swami Vivekananda says, “The

Patanjali tells about the eight steps that gradually lead the aspirant to the purity of heart and finally to liberation. Physical and mental purity is sine qua non in spiritual life. Without purity the gross mind cannot understand the subtle truths. Due to wrong knowledge we have accumulated many wrong ideas and wrong habits. They have to be removed. Raja yoga is not the objective study of academic

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mind of man who receives gifts is acted upon by the mind of the giver, so the receiver is likely to become degenerated. Receiving gifts is prone to destroy the independence of the mind and make us slavish.�

e) Worship of God and surrender to Him also help the seeker in his yogic practice.

3. Asana: The Posture of the aspirant during meditation should be firm and restful. If posture is not comfortable and relaxing it is difficult to meditate for a longer time. When it is steady and relaxing one loses the sense of the body. It is also advised one should sit with one’s chest, neck and head in a straight line. Posture becomes easy and natural with the relaxed body and mind. If the mind is fixed unwaveringly on the object of meditation the restlessness of the body is controlled.

When perfection in asana is attained one is not troubled by heat and cold, hunger and thirst, comfort and discomfort. By practice of right posture one can sit hours at a stretch. We have to remember mastering asana is only a means and not an end.

2. Niyama: The following five observances by the seeker form the second step called Niyama. a) Physical and mental cleanliness are necessary. Body and mind are not separate. The condition of one affects the other. A depressed and agitated mind affects the body and similarly an unclean and sick body affects the mind. Raja yoga stresses more on the mental purity. b) Contentment comes with simple life and with less material possessions. It is to live untroubled by envy, comparison, competition and greed. To be content with what one has and not becoming miserable by thinking what one does not have. c) The aspirant must not be deterred or upset by the petty events of life. He must endure patiently the pleasures and pains, ups and downs of life and devote himself to his goal. Nothing favourable or unfavourable should disturb his equipoise and break his will. d) Study includes hearing, reading noble teachings of the self-realized sages. Chanting of God’s name also forms part of it.

4. Pranayama: Control and regulation of the motion of the inhalation and exhalation is pranayama. Pranayama is not simple breathing. Prana means vital energy which sustains the organism. This prana manifests in the form of breathing. Shallow breathing and deep breathing have effects on the psycho-physical system of man. Shallow breath does not vitalize the body and mind

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whereas deep breath does. Deep breath drives away the dullness of the mind and inertia in the body.

Our breathing reflects the state of our mind. Breathing has three functions - inhaling, exhaling and holding the breath inside or outside the body. There are many exercises to regulate these three functions of prana. Though pranayama forms an important step in Raja yoga in keeping the mind calm, restful and focused but independently it cannot lead one to the goal. It prepares the mind for deep concentration and meditation.

It is a great help on the journey.

bees follow the queen bee.

6. Dharana: Concentration is holding the mind focused without any distraction on an object for some length of time. It is either within the body or outside. Within and without the body Patanjali suggests many subjects like light, sound, on the heart, between the eyebrows, on the chosen form of God, flame and so on. This concentration is not continuous but intermittent. It is the training of the mind for deep, undisturbed meditation.

7. Dhyana: Dhyana is meditation.

In meditation the flow of thoughts or the knowledge of the object is unbroken. There is no internal interruption for prolonged period of time. The mind is absorbed in the object of meditation oblivious of everything else, including one’s body and the external world.

Repeated practice of dhyana not only makes the mind strong but also gives one the rare taste of stillness. A person comes to know that his disquiet and agitation are caused by the conflicting thoughts.

Free from thoughts the mind is calm, clear and fresh. Once a person understands this, his love for meditation grows and he devotes more time to it. Meditation alone opens the door to the higher dimensions. It alone gives the direct experience of higher states

5. Pratyahara: means restraining or withdrawing the sense organs from the external objects. If allowed the sense organs dwell on the external objects and add to the mental agitation and unrest. Mind is the leader of the senses. What it wants the senses obey it.

Whenever they bring information from the external world if the mind does not react or reject it, the senses keep quiet. When the mind is weak the senses are strong and uncontrollable. When the mind is strong, the senses are weak and obey the master. We cannot conquer the sense organs without conquering their master. For example, if a person is not an alcoholic the smell of liquor does not make any impact on him. But on a drunkard it surely does. Other

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of consciousness. We suffer from deep hypnotism and the spell of it is broken in meditation.

8. Samadhi: When meditation ripens it results in Samadhi – deep absorption. It is the culmination of meditation. In Samadhi, according to Patanjali, only the object of meditation shines forth and the meditator disappears.

In meditation three things are

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necessary, meditator, meditation and the object of meditation. In Samadhi only the object remains.

It is lower Samadhi because something is there. In the highest Samadhi even the object also disappears nothing is left. The wave merges in the ocean, there is only the Whole. This Whole is always there only hidden by the part. The part is the ego, when it goes what remains is the eternal.

Lay Disciples - XXI

Purna Chandra Ghosh KSC Pillai

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branch of the Metropolitan Institution of which the headmaster was Mahendra Nath Gupta (M), the recorder of the Gospel of Sri Ramakrishna.

he life of Purna Chandra Ghosh is an illustration of how over-protective parents, who think they know best, can stifle the development of a spirituallyenergised person.

Noting that Purna had bright prominent eyes, a well-built body and a graceful countenance, M gave his student some spiritual instructions and lent him a copy of Sri Sri Chaitanya Charitamrita, a Bengali biography of Sri Chaitanya.

The boy was inspired by Chaitanya’s life and teachings.

Though Sri Ramakrishna had identified the young student, then just thirteen or fourteen, as second only to his star disciple Narendra in the pecking order of his direct disciples, his progress in the monastic line was chequered by adamant parental roadblocks. Yet Purna proved to the world by his dedication and sincerity, both to his family and to the society, that an ideal householder, despite limitations, can scale the heights of an ideal yogi.

One day in March 1885, M asked Purna, “Would you like to see a saint like Sri Chaitanya?” Purna responded enthusiastically, but M realised the obstacles they faced.

Both knew that Purna’s parents were strict disciplinarians and would never approve the boy visiting Sri Ramakrishna whom they considered a mere priest at the Dakshineswar temple.

Purna was born either in the later part of 1871 or the early part of 1872 in a rich, aristocratic family in North Calcutta. His father was Rai Bahadur (a title bestowed by the British) Dinanath Ghosh and his mother Krishnamanini, who was related to Balaram Basu, a beloved disciple of Sri Ramakrishna.

Dinanath Ghosh was a senior official of the Finance Department of the Government of India. Purna was enrolled at the Shyambazar

However, M devised a plan to bring Purna to Dakshineswar in a hired carriage and take him back to school before the final bell. Purna could then return home as usual, and the movements would not raise any suspicion.

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Thus did the two make their way to Dakshineswar one day. The Master was immensely pleased to see the young student whose potential he immediately fathomed. He was so pleased he fed Purna sweets and fruits with his own hands like a mother would. He also gave Purna some spiritual instructions. The Master asked him to come to Dakshineswar whenever it was possible for him and assured him that carriage fare would be paid there.

Vivekananda, Brahmananda, Premananda, Yogananda and Niranjanananda.

The Master kept up the contacts by sending Purna sweets and fruits through trusted devotees and couriers.

Thus a second meeting took place at Balaram’s house. After giving him some refreshments, the Master asked him, “What do you think of me?” Forthright came the reply, “You are God Himself come to earth in flesh and blood.”

On his part Purna was overwhelmed by the meeting. Tears of bliss flowed incessantly from his eyes. He had to make an effort to look normal before he returned home that day.

Sri Ramakrishna told his close disciples that when Purna came the Divine Mother told him he was the last among his inner or direct disciples. (‘Purna’ also means complete). He described Purna as a spiritual aspirant possessing a high degree of Sattva (purity). “In this respect,” he added, “he may be said to occupy a place just below Narendra (the future Swami Vivekananda).

The Master was delighted, his joy and astonishment finding no limit at the boy’s clear-cut answer. He gave Purna some more spiritual instructions and a mantra.

After returning to Dakshineswar, Sri Ramakrishna recalled Purna’s remarks to his close disciples.

“Well, Purna is a mere boy; his intellect has not developed; how can he understand it? Under the impulse of divine impressions some others also gave the same answer to that question. It is surely due to the impressions accumulated during the previous lives that the picture of untarnished truth naturally appeals to their sattvic mind.”

He also described Purna as an “Isvarakoti,” one born with some of the characteristics of an Incarnation of God and one who is free from the bond of karma. The other Isvarakotis were Swamis

The depth of Purna’s intellect was noticed by others also. On 15 July 1885 Balaram asked the Master:

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“Sir, how is it possible for Purna to know that the world is illusory?” The Master replied, “He has inherited that knowledge from his previous births. In his past lives he practised many disciplines. It is the body alone that is small or grows big, and not the Atman. Do you know what these youngsters are like? They are like certain plants that grow fruit first and then flowers. These devotees first of all have the vision of God; next they hear about His glories and attributes and at last they are united with Him.”

an element of Vishnu. Ah, what yearning he has!”

Two days earlier Sri Ramakrishna had explained this aspect in some detail. While at Balaram’s house on the eve of the Car Festival, he was looking forward to meeting Purna.

The Master said, “Purna was born with an element of Vishnu. I worshipped him mentally with bel leaves, but the offering was not accepted. Then I worshipped him with tulsi leaves and sandal paste.

That proved to be all right. God reveals Himself in many ways: sometimes as man, sometimes in other divine forms made of Spirit.

One must believe in divine forms.”

Balaram’s query was perhaps prompted by what Sri Ramakrishna told them about the young disciples earlier in the day. He said, “I want to tell you something very secret.

Why do I love boys like Purna and Narendra so much? Once in a spiritual mood, I felt intense love for Jagannath, love such as a woman feels for her sweetheart. In that mood I was about to embrace Him when I broke my arm. It was then revealed to me, ‘You have assumed this human body. Therefore establish with human beings the relationship of friend, father, mother or son.’

(Bel leaves and sacred ash are associated with Siva and tulsi and sandal paste with Vishnu).

Earlier that day he said, “I want to see Purna once more. But how will it be possible? It seems he is a part (of the Divine Incarnation). How amazing! Not a mere particle, but a part. Very intelligent too. I understand he is very clever in his studies. Therefore I have hit it right.”

Sri Ramakrishna was to see him more than once.

“I now feel for Purna and the other young boys as I once felt for Ramlala (boy Rama)….Now I have the same feeling for these young boys…..Purna belongs to the realm of Personal God. He was born with

But even before they met again, Sri Ramakrishna received a letter from Purna. On 31 August 1885 he said the letter had come two days earlier

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in which Purna had written, “I am extremely happy. Now and then I cannot sleep at night for joy.” After the letter was read to him the Master commented, “I feel thrilled to hear this. Even later he will be able to keep this bliss. Let me see the letter.” He pressed the letter in the palm of his hand and said, “Generally I cannot touch letters.

But this is a good letter.”

house in a hired carriage at the Master’s request. He made sure that Purna was reimbursed the carriage fair.

Sri Ramakrishna passed away on 16 August 1886. His Mahasamadhi had a crushing impact on Purna who was then fourteen or fifteen. He became more withdrawn and indifferent to the world. Occasionally he would visit the monastic disciples. Again his parents were alarmed fearing that the young man might renounce the world. So at the age of sixteen they forced him to marry against his will. Purna’s father, being a senior official at the Finance Department, secured a good job for his son in the same department. Because of his dedication to work he rose to senior posts rather quickly. Though he was dedicated to his work and attended to family responsibilities, he continued to keep in contact with Sri Ramakrishna’s disciples and devotees.

These trysts did not, however, go unnoticed. Purna’s parents came to know of his movements and were furious. They threatened Purna that if he continues to visit the Brahmin priest, they would smash his carriage with stones and brickbats.

They also took him out of the Metropolitan Institution and enrolled him in another school.

Sri Ramakrishna’s cancer was getting worse and in October 1885 he was moved from Dakshineswar to a rented house in Shyampukar so that the devotees could better organize his nursing. In December he was moved again to Cossipore.

Despite his various commitments Purna kept himself abreast of developments in the Ramakrishna Movement. One event that was of special interest to him was Swami Vivekananda’s work in the United States in connection with the Parliament of Religions and his efforts to propagate Vedanta. He diligently collected whatever newspaper reports he could. He

On 30 October 1885 Purna secretly visited Sri Ramakrishna early in the morning. The Master himself disclosed this to M when he called on him later in the morning.

Perhaps Purna’s last visit to the Master was on 21 April 1886 when he came to the Cossipore garden

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would then take them to Balaram’s house where Swami Brahmananda and other direct disciples lived. He would read the reports aloud for the benefit of the swamis while they would share with him letters from Swamiji.

gave up hope for his life. During this critical period Swami Premananda

Swami Vivekananda returned to India to a tumultuous reception in 1897. Purna was among the thousands who had assembled at the Sealdah railway station to receive him. He saw Swamiji from a distance but could not move closer to him because of the crowd.

So he returned home and had a bath before preparing to leave for the office. Just then Swami Vivekananda’s carriage stopped in front of his house and Swami Trigunatita came inside to call Purna. Purna was overwhelmed. He came out immediately in his wet clothes. Swamiji greeted him with the words, “Brother Purna, how are you?” Purna replied, “Swamiji, by the grace of the Master I am fine. I saw you at the Sealdah station from a distance. I came back and was taking a bath before going to the office.” “Very well,” said Swamiji affectionately, “Don’t be in wet clothes long. Go to work and later see me at the monastery.” Purna joyfully agreed and bowed down to Swamiji again.

came to see him one day. Sitting on Purna’s bed, he became absorbed in a divine mood. Shortly after Purna recovered. Swami Premananda later said that Sri Ramakrishna had extended Purna’s life for another seven years because his children were quite young.

He was an ideal father to his children, educated them well and got his daughters married in good families. He was kind and generous to his relatives and friends and performed all the duties of a householder faithfully. Despite the many family responsibilities and social commitments, he maintained a high spiritual mood.

In 1907 Purna was elected Secretary of the Vivekananda

When Purna was thirtyfive he became seriously ill. His doctors

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Society of Calcutta, which had been founded in 1902 soon after Swamiji’s passing away. Purna visited the society regularly and meditated in the shrine along with other members. Members were inspired by his sincere dedication.

In 1911 Madame Calve, the famous French opera singer and devotee of Swamiji, visited Calcutta. The members of the Vivekananda Society, led by Purna, received her at the Grand Hotel and presented her with pictures of Sri Ramakrishna and Swami Vivekananda. Purna also arranged her visit to Belur Math.

along with several monks and devotees, came to his Calcutta home where Purna had arranged a festival. Being well-versed in English, he contributed some thoughtful articles for the Brahmavadin, an English monthly started by Swami Vivekananda.

On one occasion (13 July 1885) Sri Ramakrishna said, “Purna is in such exalted state that either he will soon give up his body – the body is useless after the realization of God – or his inner nature will within a few days burst forth.”

Things did not turn out that way.

But Purna did pass through a very critical phase in life and contemplated suicide. Here is an account of the incident by Swami Shuddhananda, a disciple of Swami Vivekananda. “Once Purna was passing through a very unhappy time. One day he decided to commit suicide. He first took a bath and made himself ready. Then he thought, ‘Let me read a page from the Gospel of Sri Ramakrishna.

Taking the beautiful message of the Master I shall depart from this world.’ He opened the book at random and his eyes fell on these sentences: Purna balak bhakta.

Thakur Purner mangal chinta karitechen. (Purna is a young devotee. The Master was thinking of his welfare.)” These words from the Gospel changed his suicidal

Soon Purna’s office was transferred from Calcutta to Delhi. Because Delhi was too warm in the summer, offices would shift to Simla, a salubrious hill station. This suited Purna fine and he would retire to a solitary place on a hill and meditate there. One day when Purna was walking with a friend, he looked absent-minded. The friend asked him whether he had any body consciousness or not. Touching his throat Purna replied he had consciousness above that point but not below.

Whether in Calcutta, Delhi or Simla, Purna maintained close contact with his brother disciples and offered them hospitality, financial assistance and any other help. Once Swami Brahmananda,

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plan. He felt great assurance that the Master was thinking of his welfare.”

so she repeatedly went to the Holy Mother for her blessings. Holy Mother knew that Purna would not survive long, but could not tell that harsh truth to Purna’s mother. One day when Purna’s mother came to seek her blessing, Holy Mother told her, “What can I do, my dear? Ask the Master, he will make him well.”

While living at Delhi Purna contacted a fever which would not abate. Even the exhilarating climate of Simla hills did not help; the disease only aggravated. Later the doctor diagnosed it as tuberculosis, a dreaded disease for which there was no treatment at that time.

However, Purna never lost his equanimity of mind. He was confident the Master was protecting him and he felt no fear, worry or anxiety.

“You can do it if you like, Mother.”

“No, I can only let him know.” After Purna’s mother left, Holy Mother remarked, “The Master told them (Purna’s parents) that Purna would not live long if he were married, but they did not listen to him. She hurriedly arranged his marriage so that he would not become a monk.”

Purna was moved from Simla to Calcutta to provide better treatment.

He was bedridden for six months.

He endured all physical pain or suffering calmly without complaining. If anyone tried to comfort him, he would cheerfully say, “My Master, Sri Ramakrishna, is always seated at my bedside. I have no fear or worry.”

Being bedridden for about six months Purna’s body became very weak and he was not allowed to leave his bed. One night he wanted to go to the bathroom and finding all people asleep he went alone. In fact it was his nature not to trouble anyone. While returning to his bed he became dizzy and nearly fell.

The next day he told a close devotee: “Who says that the Master does not exist? He is still living and I perceive him clearly. Last night, while returning from the bathroom, I was about to fall unconscious. The Master caught me in his arms and carried me to the bed. He is there just as he was there before, and I

One day seeing his wife depressed, he assured her, “Are we like ordinary mortals? We belong to the Master eternally and in every way.

He who fed you before my birth will maintain you and protect you after my death.”

Purna’s mother was extremely worried about her son’s condition,

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can see him.”

a couple of hours before. Even at that time the crown of his head was warm. I felt an atmosphere like that of a temple in his room. Another striking thing happened when his body was brought out from his room to the courtyard. At that time some large raindrops fell on his body, but not anywhere else.

Moreover it was a moonlit night.”

About 10 pm on 16 November 1913, the physician examined Purna and reported to his relatives that his last hour was at hand. His face was peaceful and thinking he was sleeping, the relatives waited. The doctor came about an hour and a half later and after another examination declared that Purna’s vital breath had left the body quite some time before.

The Lord says in the Bhagavad Gita: Anta-kale ca mam eva smaran muktva kalevaram, Yah prayati sa mad-bhavam yati n’astyatra samsayah

Kanti Ghosh, Purna’s younger brother, described Purna’s passing away in a letter: “We could not believe that he was dead. On his final day he was very calm and seemed to be immersed in samadhi. We were surprised when the doctor told us that he had died

Whoever thinks of Me alone even at the time of death attains to My state on abandoning the body.

There is no doubt about this.( 8-5)

Cossipore garden house References: They Lived with God – Swami Chetanananda, The Gospel of Sri Ramakrishna, Sri Ramakrishna, the Great Master bv Swami Saradananda

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We need a quiet mind Swami Muktirupananda

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eople now and then wish to go to a quiet place in order to rest and relax. It reveals the fact that life in the world is not easy rather a battle field without rest or pause. It demands constant action and alertness. Sometimes it becomes too enervating and stressful. So we need to relax our taut nerves and get respite from the feverish daily activities. It is the desire of every person to free oneself from the nagging worries, anxieties and tension. To be happy and peaceful is the goal of everyone. The goal is all right but how to achieve it is a problem. Try however we may but without much effect. Inspite of our efforts peace and happiness elude our grasp leaving us frustrated. The trouble is we do not understand from where these worries and anxieties come and the way to stop them. Is there any way to stop them? There is a way say the wise ones.

Bahirnirodhah padavi vimuktaye.

It says, “When the external world is shut out from the mind, it brings peace and cheerfulness. When the mind is calm, the vision of the Atman comes. When the Atman has been realized, our bondage to this world is destroyed. Hence shutting out the external world is the path to liberation�. The sage says when we keep out the external world from entering our mind it becomes calm and rippleless. This pure mind reflects the Self – that is our nature. In other words this Self is God. It has to be admitted that most of us are not interested in God or the Atman.

Only a handful of people, earnest souls try for the vision of God. Most people are concerned with their life in the world and how to get a little happiness and peace. Therefore we shall take up only the first line of the verse and see what it implies.

According to that line we find two entities mentioned. One is the world and another is the mind. It says we have to shut out this world from our mind.

In Vivekachudamani of Shankaracharya there is a verse which sheds light on this subject.

Bahye niruddhe manasah prasannata Manah prasade paramatma darshanam Tasmin dristhe bhavabandhanasho

The question is what is this world and how to keep it away? The world in which we live is full of living and non-living things. Living beings

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include our own people and others.

And there are countless unmoving objects all around us. We spend from birth to death in the midst of these things. Through our five senses we perceive and gather information about the world. This information or objective knowledge is stored in our mind. How do we store this knowledge in the mind?

Every object in the world has a form and a name. These names are given by human beings. For example, recall a name of your friend and instantly his image comes or see his image and his name flashes. Without the help of name and form it is difficult to remember any object or person.

Our knowledge in the mind is based on this fundamental principle. The warp and woof of human thinking are images and words. Therefore it is said in the Upanishads, “The nature of the world is name and form.” This is the structure of the human thought. Try to think without name(word) and form! Words and forms go together. With the one the other also comes. Is there anything in this world which has only a name and no form or vice versa? So it can be said that human thinking depends on words and forms.

Without them either thinking or thought is not possible.

examine our minds we see it is full of thoughts, in other words, names and forms of animate and inanimate objects of the world. The subject matter or the centre of our thoughts is this world and nothing else.

What else is there for us to think about? Does this world cling to us, hold on to us or do we cling to it tenaciously? The world does not show any attachment for us, on the contrary, it does not know our existence whether we come or go, it is not affected. When millions come it does not rejoice when millions depart, it does not feel sad.

It is neither a horror nor a paradise.

It depends on our thinking, the way we desire to look at it. If we run after it with a beggar’s bowl, it humiliates us. On the other hand, if we do not care for it and cultivate indifference, it follows us.

The belief that this world is going to give us peace and happiness is untrue. We are not going to get these things here. It again and again reminds us not to rely on it through the hard lashes, miseries and suffering, yet we do not learn the lesson. As Sri Ramakrishna tells, “The camel loves to eat thorny bushes. The more it eats the thorns, the more the blood gushes from its mouth. Still it must eat thorny plants and will never give them up. The man of worldly nature suffers so much sorrow and affliction, but he forgets it all in a

So how the world enters into our minds? Through the process which we have noted above. If we

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few days and begins his old life over again.” (Gospel page 165).

It is the mind which in the form of thoughts holds onto it. Our thoughts create disturbance and disquiet. If we let go thoughts peace descends. We learn that in the absence of thoughts, the world is also absent from the mind. Swami Turiyananda told the following story.

There was a king who had a teacher, a holy man. The king would very often say to his teacher, “Just release me from this worldly bondage, please make me free.”

The holy man would give him some instructions. But yet the king was persistent in his request : “Just make me free”. One day the holy man firmly caught hold of a pillar and repeatedly began to request the king, “O King, just disentangle me!”

The king said, ”Why don’t you let go the hold?” The teacher replied, “No, you must release me”. The king replied, “A great fun indeed!

You yourself have caught hold of the pillar tightly and at will you can leave it; but no, you are requesting me to come to your rescue. Why don’t you yourself give it up?” The teacher let go the pillar and said to the king, “It is the same case with you. You yourself are clasping the world and yet you constantly request me to free you from it. Why don’t you yourself give it up.” The king understood his mistake.

Therefore Sri Sarada Devi advised us, “The less you become attached to the world, the more you enjoy peace of mind.” It is a profound statement in simple words.

Wealthy or poor, learned or illiterate, all are struggling to free themselves from clawing worries and anxieties to get some peace of mind without success. The reason for failure is to try to find solution in the world, which it does not have. It is like knocking our head on the stone wall. We have to turn our attention to the mind.

Nothing is wrong with the world but something is definitely amiss with our mind. The nearest thing to us is our mind, closer than relatives, wives, husbands and children. Our experiencing miseries and joys and impressions about the world are through this mind only. Though it is the nearest, yet it is far because about itself we know very little. Our attention is always focused on the external objects and events and about the internal instrument we seldom pay any attention. The solution lies in our mind and not outside.

The Holy Mother said, become less attached to the world and do not be disturbed by it. We have seen the world does not show either attachment or detachment for us.

So our thoughts about this world trouble us and create a lot of tension and misery. In fact, the

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source of trouble is inside and not outside. It is obvious that we have very little control over the outside events and situations. It is beyond our power to set them right. They rise and disappear following their own chaotic law. Is it not imprudent on our part to depend on this volatile world and lose our peace of mind and balance? Our peace of mind is so tenuous that even a ripple or a passing breath of air shatters it.

People unwittingly become terribly upset over trivial and insignificant incidents. Newspapers, long queues, traffic jams, delayed trains or flights, vagaries of nature, noise and air pollution and many more incite people to be irritable, angry and stressful. How can one get peace of mind depending on such external conditions? External phenomena never become favourable and allow us to enjoy quiet and undisturbed life.

become calm and quiet, which will never be, one can remain unruffled and peaceful. A peaceful mind is a very clear, happy and efficient mind.

It is compassionate and loving. The presence of such a person in a family or in society is a blessing.

As the vibrations of anger and violence affect others, similarly vibrations of peace and cheerfulness soothe the frayed tempers of others. Sage Bhartrihari says, “If a man has patience what need has he of an armour, if he has anger what other enemy need he fear?�

An agitated and anxious mind is incapable of taking wise decisions and do work diligently. It not only harms itself but also hurts others.

We have grasped this matter intellectually.

Intellectual understanding is necessary but not enough, it has to be translated in our day to day life so as to test its efficacy. To counteract any detrimental habit which one has unknowingly cultivated, sustained human effort is required, because there is no quick fix. As we had entered the trap the same way we have to come out of it.

The world is a choppy sea. We are like the man sitting on the sea shore hoping the rolling waves will subside so he can take bath in calm smooth waters. We have to live in the midst of these chaos and contradictions. Escape seems to be impossible. Whether we curse or praise the world it is indifferent to all our gimmicks. What it teaches us is the less we are perturbed by the events of the world, the calmer we grow. Instead of waiting for outward phenomena to

Human life everywhere has become hectic. When the physical body due to overwork and under the yoke of excessive physical stress breaks down, it is forced to lie in rest because it cannot function.

Doctors advise to slow down and

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relax. The same rule applies to our mind also. The mind also tires and feels worn out by constant fatigue.

Fatigue brings on premature aging.

We, due to our senseless ways, inflict injuries and gradually destroy the health of it. The mind needs rest, calmness to revitalize itself and to function rationally.

Tranquilizers or psychotropic drugs may give temporary relief but they do not bring indepth understanding of the problem. Our aim is to cure the disease of this worldiness and achieve lasting peace.

of God remain in the mind. This is what the psychiatrists and physicians in the West are suggesting to patients suffering from mental stress and depression.

There is no need to carry this world and its burden of care and concerns in our heads all the time. It is necessary for our mental health to keep the mind free from this world and thoughts of it.

Medical research has shown japa and meditation deeply relaxes our mind and body. No medicine is able to bring about this effect of deep calmness. This practice does not require one to wait in a long queue and pay heavy fees to get a prescription from a doctor. All that is required is determination to devote a little time in the morning and evening to sit and repeat the Lord’s name. It is not only helpful in our day to day life but it takes one from the physical dimension to the higher ones. About the existence of those dimensions we have no inkling because we are inextricably anchored in the world of matter.

Chanting of God’s name: From morning till we go to sleep the mind is crowded with the endless stream of thoughts. The space of mind is always occupied with one or another thought. There seems to be no end to it except in deep sleep. This really is a terrible ordeal for the grown-up people. Children are lucky. Most of the time their minds are silent and fresh. For them everyday, every hour is new.

Adult minds are heavily burdened therefore jaded and dull. How to free the mind from thousands of useless invading thoughts! One way is to chant the name of God. When we repeat the name of God that name keeps away thousands of worthless words coming and creating noise inside. So also God’s image closes the doors to countless forms flashing in the mind. Only one name and one form

Chanting of OM : Those who do not know which God’s name to repeat can chant OM. OM is the eternal name of God and it is as powerful as other names of God. Many people who have no inclination towards the particular form of God can chant OM.

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Therefore in the European countries many people have accepted to repeat the mantra OM. Time magazine in its August 4, 2003 issue mentioned that, “Ten million Americans meditate on OM”.

Hinduism, Buddhism, Sikhism and Jainism have accepted the holiness of the word OM. This chanting OM is also a good practice to calm the restless and flippant mind.

Breathing Exercise : Breath and mind are interconnected. When the mind is agitated and restless it disturbs the pattern of breathing. So also our unbridled emotions considerably affect it. Shallow and rapid breathing add more fuel to the mental unrest. When the mind is in a state of happiness and peace one’s breathing is slow and deep. It shows if we control the mind we can control breathing and if we control breathing we can also control the other. In yogic exercises this pranayama occupies an important place. Yoga is incomplete without breathing exercises. Mounting medical research suggests that simple pranayama or breathing techniques benefit both body and mind. It brings tranquillity, slows down heart-rate, decreases blood pressure and relaxes the tense muscles.

or an unconscious activity. One is hardly aware of one’s breathing pattern or seldom pays any attention to it. If we care for our mental health breathing needs to be made a conscious activity.

Controlling our mind is a difficult task whereas watching, or focusing on inhalation and exhalation is easy. It brings the same benefit and in addition it trains the mind in concentration. Sit comfortably, let the body and mind unwind. Watch the incoming breath as well as outgoing. About 15-20 minutes of exercise helps the mind to forget the worrying and agitating thoughts.

That short gap of silence has the healing power. That silence is quietness and peace. We have to train the mind to remain silent. To make it more easy one can count one when he breathes in and two when breathes out, up to hundred.

After reaching hundred start again from one. A person has to be careful not to miss the count upto hundred. It means not to allow the mind to wander, or thoughts to disrupt.

There may be other ways to stop the rush of thoughts. The aim is to keep the mind free from them at least for some time every day. A silent mind is a state of blessedness.

Our breathing is more a mechanical

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The Ramayana-14

Kausalya’s agony N.Narandran

(Continued from last issue)

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ries of dismay, sorrow and wailing could be heard from the apartments of the women in the palace as Rama strode towards Kausalya’s chamber, for news had slowly filtered into the palace of the king’s unjust decision. Rama entered the pooja room of the queen-mother Kausalya, where she had spent the entire night praying to Lord Narayana for the well-being of her son Rama. As soon as he entered, she ran to embrace him and led him to a jewelled seat fit for a Yuvaraja (Crown Prince) but Rama hesitated and declined stating that what he needed was an asana (seat) made of darbha grass.

Kausalya could not comprehend the astounding news she had heard and collapsed to the ground unconscious. Rama lifted her up gently and when she regained consciousness, she moaned of how life would be intolerable without his presence by her side. All this while she had coped with losing the king’s favour and the insults of the other queens only because of Rama’s love for her. Life would be meaningless now unless she left with him for the forest.

Lakshmana, listening to all these and seeing the queen in such grief, could contain his anger no longer.

He exploded, saying that the king had turned senile and lost his powers of reason in ordering Rama to retreat to the forest when he was

Then he broke the heartbreaking news to her. He explained briefly what had happened and said that after receiving her blessings, he would leave for the Dandaka forest immediately, making way for the crowning of Bharata as the Yuvaraja, as the king desired. He would stay in the forest for fourteen years, living like a tapasvin.

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innocent of any wrongdoing. The king in listening to Kaikeyi had forsaken dharma and become an adharmi. Lakshmana was prepared to battle all those who supported the king or Bharata and destroy them all. He would not tolerate the injustice done to Rama and pleaded with Rama not to give up his birthright.

(goals of human life) – Artha (wealth), Kama (legitimate desires) and Moksha (liberation).

Kausalya tried again to change Rama’s mind by reminding him that he had to obey not only his father but also his mother and she was therefore telling him not to go to the forest. But Rama’s resolve could not be weakened. He once again faced Lakshmana who was still fuming with rage and advised him to rise above the ordinary man and be tranquil. The king needed sympathy for he had made a promise and breaking that promise would be sinful and shameful and all his great deeds would be forgotten. Disobeying him would deny him a place in heaven. Rama said that it was pointless being angry with Kaikeyi for she had always behaved rationally and like a true princess treated them kindly.

It must be something he had done in his previous birth which was responsible for his present situation. Fate was responsible for Kaikeyi’s changed behaviour and the sudden change in his fortunes.

Fate cannot be changed and therefore Rama was unruffled by this change in his fortunes and advised Lakshmana to follow suit. He requested for some water from the Ganga for ablution before departing for the forest.

The words of Lakshmana did little to assuage Kausalya’s grief and she told Rama that she would not be able to live with the palace intrigues of the younger queens and if Rama, despite her entreaties, obeyed his father and left, she would rather starve to death.

After listening to Lakshmana’s outburst and his mother’s pleadings in silence, Rama finally turned to Kausalya and reminded her of her duty to stay and serve the king.

The forest was no place for a queen.

As for him, it was his duty to obey his father and no satisfaction would be gained if he failed in this. All his ancestors had followed the rules of dharma and he must do likewise.

Then he turned to Lakshmana and reminded him that despite his unparalleled love for Rama and all his good intentions, the path of violence had to be abandoned. He reminded Lakshmana that in this world, dharma was the ultimate goal and only by practising dharma could one attain the other purusharthas

These arguments could not console

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Lakshmana. He was not prepared to accept actions done out of greed, evil and deceit to be attributed to the work of Fate. To him only a weakling would blame Fate for all the misfortunes that befall him. Lakshmana was prepared to take up arms to show that Fate could be thwarted. He would fight and destroy Rama’s enemies to see Rama crowned the Yuvaraja.

headed straight for his own palace, eager to see Sita.

She was oblivious of the events that had taken place and was thinking of the coronation. He was expected to arrive with his retinue in a chariot, but he returned alone. Instead of his usual smile he looked sad and worried. When asked for the reason for his strange demeanour, he briefly told her about the two boons and how he had to live in the forest for fourteen years while Bharata would be crowned the Yuvaraja. He had come to bid her farewell before leaving for the Dandaka forest.

Rama wiped the tears from Lakshmana’s eyes with his hands, calming him. Rama made it explicit that he was determined to obey his father and he did not want Lakshmana to oppose this.

Kausalya too realized Rama’s resolve to do the right thing and agreed to stay by the king’s side and look after him in his hour of need. She accepted that it was Fate that had created the present situation and gave him permission to go with all her blessings.

Controlling her sorrow, she placed the tilaka (a mark) on Rama’s forehead, tied the raksha (a band for protection) round his wrist and embraced him. Rama prostrated at her feet, got up and left his mother without looking back.

Rama then went on to explain to Sita what was expected of her in his absence. She was never to praise Rama in Bharata’s presence or do anything to displease the king. She was to dutifully serve his aged father and mother and treat the other queens like they were his mothers. Bharata and Shatrughna were to be treated like her own siblings. She should also dutifully carry out all the customary rites and ceremonies. Having said all these, Rama told his beloved wife Sita to wait for him there with courage and peace of mind till he returned after fourteen years.

(To be continued)

After leaving his mother, Rama

References: 1. Ramayana by Kamala Subramaniam, 2.. Ramayana by C. Rajagopalachari

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SRI LANKA

Relief Work in Full Gear

A

Trincomalee.

s the guns fell silent in northern Sri Lanka towards the end of May this year, tens of thousands of people, almost all of them Tamils, became refugees in their own country.

As various relief agencies struggled to cope with the challenging task, the Colombo branch of the Ramakrishna Mission joined the efforts. The Mission’s task was to deliver essential items, custompacked, to camps allocated to it in various centres by the authorities.

According to the Sri Lankan Human Rights Ministry, the number of war victims totalled some 273,000, a large majority of them in Vavuniya.

There were also sizeable numbers of refugees – officially known as Internally Displaced Persons (IDPs) – in Jaffna, Mannar and

Since the work started late May, Swami Sarvarupananda, head of the Colombo centre, and a team of volunteers have travelled to

Distribution of supplies

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contained Panadol and Multivitamin tablets.

Vavuniya, Jaffna, Mannar and Trincomalee. They have so far distributed more than 4400 parcels, each parcel containing 200 gm of supplementary food, 400 gm of biscuit, 100 gm of glucose, 1 kg milk powder, 500 gm of soya nuggets, toothpaste and toothbrush, and toilet and washing soap.

To assist the Medical Centres which are taking care of medical problems, the Mission has handed over some much-needed supplies in mid-August to two major medical centres, the Chettikulam Hospital and the Vavuniya Hospital. Among the items supplied were Multivitamin syrup, Iron syrup, Vitamin tablets, soap and bed jackets for nursing mothers.

Also included were clothes for men, women and children, T-shirts, bags for children, ball pens and school bags for children. Towels, footwear and locally used cotton clothes were also provided.

To help speed up the rehabilitation of the disabled, plans are afoot to offer assistance in the form of artificial limbs, wheel chairs,

Of the 4400 packets, 1200 also

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tricycles and crutches.

SLRs1.44 million (US$12,525) to sink six tubewells. This amount was donated by International Medical Health Organisation in Canada.

In certain areas special assistance for pregnant and lactating mothers has also been provided.

The total cost of assistance provided so far amount to SLRs.14 million (US$120,000)

In the educational field, 24 students in Batticaloa and Mullativu have been awarded monthly aid of Rs.1000 each. Another 13 students in Batticaloa will also be awarded this assistance.

More than 330 families have been given cash awards of Rs.500 each to help them tide over the crisis.

Before leaving for Vavuniya on his latest trip, Swami Sarvarupananda said he had received fresh donations amounting to SLR6 million from Sri Lanka and abroad. “So our good work can continue,� he said.

On 4 July, the Mission handed over to the National Water Supply & Drainage Board a cheque for

Donations can be made to Ramakrishna Mission, 40 Ramakrishna Road, Colombo.

Medical camp

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Religion and Spirituality Swami Ranganathananda

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eligion can be done as a weekly affair! But spirituality cannot; it is a constant affair. Our own true nature is constant, but religious acts and rituals one can do occasionally.

That is why one is asked to go to church on Sundays; all the other six days we are not concerned with the church. We also have the same idea, going to a temple for a particular occasion. All that is religion, but spirituality is different –one’s awareness of one’s own true nature as a spark of the Divine.

Behind the body-mind complex, behind the muscle, behind the nervous system, behind the psyche is that infinite Atman, ever pure, ever free. That is our nature.

outside the temple it is all samsara or worldiness. That is why you find a person going to a temple, cutting grass there with great devotion, because that act has behind it the devotion to the divine, to that image of God that is there. You wash vessels, cut grass there and when you return, you feel you have done a religious act. But you did not do so to human beings. You limited God only to that particular image.

You couldn’t feel the presence of God elsewhere. Therefore, you made your religion too narrow, so non-human and also often antihuman. That is what has happened to our religious ideas in the past centuries.

When Sri Ramakrishna started as

Whenever you go one step beyond this ego, you are one step nearer to the Lord. That is spirituality. So a life of service and dedication is spirituality.

The Gita teaching and today, the Ramakrishna-Vivekananda teaching of Advaita is based upon this idea that the divine is in the heart of all. We have to worship God by serving people around. We contracted this whole teaching later on. In our bhakti religion we saw Brahman only in the temple;

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Announcement We are sorry to announce the indefinite suspension of the publication of NIRVANA in its present hard copy form. The increasing cost of production and distribution coupled with the slide in income are the main reasons for the decision.

However you can access NIRVANA in our website http:/www.ramakrishna.org.sg/Nirvana.asp Past issues are also available on the website.

Swami Muktirupananda Editor & Publisher

a Pujari or a priest in the Kali temple at Dakshineswar, he soon became a Jijnasu there. ‘What am I doing?

Worshipping a stone image? Is it true? Is it correct? Is there a Divine in this stone or in this Universe?’

This kind of questioning you will find from the very beginning. That is the nature of the spiritual growth of men and women. Otherwise, we take it for granted.

to do, he keeps on doing them like a machine. And if he gets his money, that is enough for him! But here it is quite different. Sri Ramakrishna started questioning, ‘Are you true, O Mother? Or, are you a mere poetry, a mere imagination of people, a mere myth or legend?’ All these questions came to his mind and out of this questioning came in the life of Sri Ramakrishna, that tremendous development of pure spirituality through various paths.

Every priest doesn’t question all these daily acts. Whatever he has

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C TEMPLE PROGRAMMES & DISCOURSES

1. Daily 6.00am 9.00am 7.00pm

Mangalarati Puja Evening Arati & Bhajan

2. Ekadashi 6.15pm 7.00pm

Vishnu Sahasranamam Arati followed by Rama-Nama Sankirtan

3. Saturdays 5.00pm Bhajan, Cultural & Religious Classes for Children (Temple hall – I level) 6.00pm Discourse on “Guided Meditation and Spiritual talks” by Swami Satyalokananda (Library) 7.30pm Vedic Chanting & Bhajan Class (Temple) 4. Sundays 9.30am 11.00am 4.00pm 5.00pm 6.00pm

Yoga Class (Sarada Hall) Chanting & Cultural Class for Children (Temple hall – I level) Sanskrit Language Classes (Library) (a) Beginners, (b) for Advanced Students Discourse on “Svetasvatara Upanishad”

by Swami Samachittananda (Temple hall – I level) Discourse on “Vishnu Sahasranama”

by Swami Muktirupananda (Sarada Hall)

Discourses and classes are open to all Registration required for Yoga class

FESTIVAL CALENDAR October - December 2009 October 2009 14 17 29 30

Wednesday Saturday Thursday Friday

Ekadashi Sri Sri Kali Puja (Deepavali) Ekadashi Birthday of Swami Subodhananda

November 2009 01 12 26 28

Saturday Thursday Thursday Saturday

Birthday of Swami Vijnanananda Ekadashi Birthday of Swami Premananda Ekadashi

December 2009 08 12 12 22 24 28 30

Tuesday Saturday Saturday Tuesday Thursday Monday Wednesday

Birthday of Sri Sarada Devi Birthday of Swami Shivananda Ekadashi Birthday of Swami Saradananda Christmas Eve Ekadashi Birthday of Swami Turiyananda