04 the vedanta kesari april 2014 by Sri Ramakrishna Math Chennai

101

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The Vedanta Kesari THE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Ramakrishna Mission, Port Blair

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India's Timeless Wisdom

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda Printed and published by Swami Asutoshananda on behalf of Sri Ramakrishna Math A P R I L 2 0 1 4 T h No.31, e V Ramakrishna e d a n t a K eMath s a r i窶コoad, ~ II ~Mylapore, Trust from Chennai - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110

The Vedanta Kesari VOL. 101, No. 4

ISSN 0042-2983

101

Year

Publication

A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

Started at the instance of Swami Vivekananda in 1895 as Brahmavâdin, it assumed the name The Vedanta Kesari in 1914. For free edition on the Web, please visit: www.chennaimath.org

CONTENTS APRIL 2014

Vedic Prayers

125

Editorial  Waking Up

126

Articles  Holy Mother’s Panchatapa—the Austerity of Five-fires: A Mythological Perspective Swami Sunirmalananda  What Do the Upanishads Teach Us? Dan A. Chekki  The Value of Brahmacharya Swami Tathagatananda  The Spiritual Universe of Sri Ramacharitamanas: As Seen through Its Two Invocatory Verses A.P.N. Pankaj  ‘It Fills My Heart with Joy Unspeakable’ B. Hrudayakumari Compilation  ‘This is Business Integrity’ Swami Vivekananda

131 135 138

142 149 144

New Find  Unpublished Letters of Swami Saradananda

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Special Report  Restoration and Renovation of Vivekananda Illam 156 The Order on the March 158 Book Review 161 Feature  Simhâvalokanam (Renaissance of the Spirit) Cover Story: Page 4

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The Vedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 2462 1110 (4 lines) Fax : (044) 2493 4589 Email : mail@chennaimath.org Website : www.chennaimath.org TO OUR SUBSCRIBERS

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

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N Cover Story N Ramakrishna Mission, Port Blair Started in 1961 by a group of devotees, the Andaman Centre of Ramakrishna Mission was sanctified in 1965 by the visits of Swami Ranganathananda (later, the 13th President of Ramakrishna Math and Mission) and in 1986 by Swami Tapasyananda (Vice President of the Ramakrishna Math and Mission). The Centre was formally affiliated to Belur Math on 16th December 1992 and was named Ramakrishna Mission, Port Blair, Andamans. The Centre's activities include an Orphanage / Destitute Home with 60 boys, a Vocational Centre, besides observation of birthdays of the Holy Trio and other festivals. The temple featured on the cover page was consecrated in October 2012 by Swami Vagishananda, a senior Trustee of the Ramakrishna Math. o

T he V edanta K esari P atrons ’ S cheme We invite our readers to join as patrons of the magazine. They can do so by sending Rs.2000/- or more. Names of the patrons will be announced in the journal under the Patrons' Scheme and they will receive the magazine for 20 years. Please send your contribution to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai with a note that the enclosed amount is for the Patrons' Scheme. (This scheme is valid in India only). PATRONS DONORS 683. Swami Omananda Saraswati, New Delhi Mr. Shashank Yashwantrao, 684. Ms. Sudha Ravi, Chennai Mumbai Rs. 2000 685. Dr. Gopesh Dwivedi, Bilaspur, Chhattisgarh M/s. Sai Surya Medical Trust, Chennai Rs.20000

The Vedanta Kesari Library Scheme SL.NO. NAMES OF SPONSORS

5754. Dr. Triveni Shekaraiah, U.K. 5755. -do- 5756. -do- 5757. -do- 5758. -do- 5759. -do- 5760. -do- 5761. -do- 5762. -do- 5763. -do-

AWARDEE INSTITUTIONS

Civil Hospital, Shillong, Meghalaya State - 793 012 Old Age Welfare Centre, Miyapur, Hyderabad - 500 138 Guild of Service, New Delhi - 110 016 Sandhya, Nethaji Nagar, New Delhi - 110 023 Senior Citizen Home, Kailash Colony, New Delhi - 110 048 Karuna Bharathi, Khojjillipet, Machilipatnam - 521 001 Aid the Aged, J.P. Nagar, Bangalore - 560 078 The Bangalore Friend-in-need Society, C.H.Road, Bangalore - 560 051 C.B.R. and Welfare Society, Banashankari II Stage, Bangalore - 560 070 HR and NI Trust, Jayalakshmipuram, Mysore - 570 012 To be continued . . .

The Vedanta Kesari VOL. 101, No. 4, APRIL 2014 ISSN 0042-2983

E ACH

SOUL IS POTENTIALLY DIVINE.

T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN. 5

Vedic Prayers

Tr. by Swami Sarvananda

B A man may have never entered a church or a mosque, nor performed any ceremony, but if he feels God within himself and is thereby lifted above the vanities of the world, that man is a holy man, a saint, call him what you will. As soon as a man stands up and says he is right or his church is right, and all others are wrong, he is himself all wrong. He does not know that upon the proof of all the others depends the proof of his own. Love and charity for the whole human race, that is the test of true religiousness. I do not mean the sentimental statement that all men are brothers, but that one must feel the oneness of human life. â&#x20AC;&#x201D;Swami Vivekananda, CW, 1: 325

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Editorial

Waking Up Sleeping and Waking How much time does it take to wake up? Just a moment. Or a few seconds, at the most. This is true of one who is asleep, and is about to wake up. Or if one is asleep and needs to be awakened, in normal conditions, he can be awakened by calling up his name, or by making loud sound (using an alarm clock or some noise) or by a gentle nudge. For those who are deeply asleep, a deafening sound or powerful nudging may be needed. This is true of those who are asleep and are either about to complete their sleep or need to be awakened because they have to start their day or there is some urgency such as catching the train or putting off a fire that has broken out and so on. Waking up is understandable then. But we cannot wake up someone who pretends to be asleep. One who is ‘awake’, but is not willing to leave the bed and start his day, you cannot ‘wake’ him up. Nor, however, is he sleeping. He is ‘awake’ in one sense but is ‘sleeping’ in another sense. Attached to the comforts of lying on the bed, lazy and indecisive, he refuses to give up his ‘sleep’ and ‘wake up’. You just either smile at him or pity him and leave him to his fate. His time has not come. The Spiritual Perspective From the sleeping-waking up at the physical plane, let us shift to sleeping-waking up at mental and spiritual planes. Of course, being ‘awakened’, in the psychological sense, T h e

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often refers to be aware of something. One may be awakened, for instance, about political issues or latest advancements in science or music or cooking or filing taxes. It simply means being interested, aware or willing. But the mental plane is not limited to this. Being aware at this level should be further extended to moral and spiritual planes. A spiritually awakened person—what are his or her characteristics? The Bhagavad Gita says,1 That which is night to all beings, in that the selfcontrolled man wakes. That in which all beings wake, is night to the Self-seeing Muni.

Explains Swami Vivekananda, ‘Where it is dark night for the [sense-bound] world, the self controlled [man] is awake. It is daylight for him. . . . And where the world is awake, the sage sleeps.’ Where is the world awake? In the senses. People want to eat and drink and have children, and then they die a dog’s death. . . . They are always awake for the senses. Even their religion is just for that. They invent a God to help them, to give them more women, more money, more children—never a God to help them become more godlike! ‘Where the whole world is awake, the sage sleeps. But where the ignorant are asleep, there the sage keeps awake’—in the world of light where man looks upon himself not as a bird, not as an animal, not as a body, but as infinite spirit, deathless, immortal. There, where the ignorant are asleep, and do not have time, nor intellect, nor power to understand, there the sage is awake. That is daylight for him.2

Commenting on this verse, observes a monk-scholar:3

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The consciousness of the man of [Self] realisation is so full of God that he cannot see anything apart from Him. The ignorant man, on the other hand, lives in the world of plurality alone and God is a non-entity to him.

Night and day referred to here are the states of mind. Day, full of light, is indicative of knowledge. Knowledge and light are of course synonymous. Night, devoid of sunlight, is indicative of ignorance. Darkness and ignorance are synonymous. ‘Knowledge’ means seeing of Divinity, or the Divine Substance—called by different names such as Brahman, Atman or Bhagavan or Almighty and so on—behind the world of names and forms. It is like being aware of the identity of a person—let us call him Somnath—who is acting in a play. Though he may be playing the role of a businessman or an officer or criminal and so on, essentially he is neither of them. He is just Somnath, different from the role that he plays. Brahman, formless and nameless, free from all conditions and limitations, is the underlying reality behind the multiplicity and diversity of existence. Sri Ramakrishna said, ‘To see One is Knowledge; to see many is ignorance.’ Further Dimensions At another level, being ‘awake’ means to be aware of the ultimate goal of life which is Self-realisation. To realise the Self—which is as good as realising the Brahman for they are not two entities but two ways of calling the same Reality—is the goal of human life. In animal life, Nature largely controls the life. Food, sleep, procreation, aging, death—Nature does everything for the animals. In human life also Nature plays a vital role, but man—including woman—has been blessed with a superior faculty of reasoning, making choices, and this is what reveals the real purpose of existence to T h e

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him—to return from the world of multiplicity to the state of Being One. The gift of a human birth is a golden opportunity which one can ill afford to lose. Rightly does Swamiji say, Man is man so long as he is struggling to rise above nature, and this nature is both internal and external. Not only does it comprise the laws that govern the particles of matter outside us and in our bodies, but also the more subtle nature within, which is, in fact, the motive power governing the external. It is good and very grand to conquer external nature, but grander still to conquer our internal nature. It is grand and good to know the laws that govern the stars and planets; it is infinitely grander and better to know the laws that govern the passions, the feelings, the will, of mankind. This conquering of the inner man, understanding the secrets of the subtle workings that are within the human mind, and knowing its wonderful secrets, belong entirely to religion.4

To be awakened, therefore, means to be aware of the spiritual destination of life, the ultimate goal of life. How does this happen, this awakening to the spiritual reality of life? It is difficult to explain it but we cannot rest until we find some answer to our query. The Bhagavad Gita says,5 At the end of many births, the man of wisdom takes refuge in Me, realising that all this is Vasudeva (the innermost Self). Very rare is that great soul.

For such an awakened person, God alone is real (‘all this is Vasudeva’), worthy of all efforts and time. He becomes God-centred, nay, God-minded. Swamiji clarifies:

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When man has been sufficiently buffeted by the world, he awakes to a desire for freedom; and searching for means of escape from the dreary round of earthly existence, he seeks knowledge, learns what he really is, and is free. . . He does good, because it is his nature, not because any A P R I L

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fancied duty commands it. This does not apply to those who are still in the bondage of the senses. Only for him, who has transcended the lower self, is this freedom. He stands on his own soul, obeys no law; he is free and perfect. He has undone the old superstitions and got out of the wheel. . . .

looked like a forest of human heads. Sri Ramakrishna replied, The feeling of the Divine is awakened in me when I see a great crowd of people. Had I seen that meeting, I should have been overwhelmed with spiritual fervour.9

Or, as Sri Ramakrishna remarked, Fully awakened souls are beyond virtue and vice. They realize that it is God who does everything. . . Those whose spiritual consciousness has been awakened never make a false step. They do not have to reason in order to shun evil. They are so full of love of God that whatever action they undertake is a good action. They are fully conscious that they are not the doers of their actions, but mere servants of God.6

Being Ever-awake In practical terms, to be awakened means to be honest to oneself and being alert about all thoughts that come to us. It simply means making no excuses and being alert. Says one of the eminent monks of Ramakrishna Order: Be as wide-awake and as fully conscious as possible, always, under all circumstances, so as not to take in bad impressions either through the eye, or through the ear. And if you do take them in, root them out immediately. Use your utmost discrimination regarding the company you allow yourself to be in and the things you allow yourself to hear and read. . . There are people who have no sense of impurity; the more they commit wrong the more they become callous. All their moral sensitiveness is destroyed. They have no sense of shame. But a true aspirant is highly sensitive to the moral sense. Vyasa in his commentary on Patanjali’s Yoga Sutras compares the mind of a yogi to the eye-ball. Just as the cornea reacts immediately to even a speck of dust that falls on it, so the mind of a Yogi reacts strongly to the slightest thing that causes sorrow. Without such a sensitive and alert mind spiritual life is likely to end up in a disastrous failure. Purity of mind is inseparable from spiritual life. If you see people pretending to be spiritual while leading impure lives, keep away from them.10

To a person who has reached this state, even a slightest suggestion of divinity may awaken in him a higher mood. Once Sri Ramakrishna, for instance, went to the Calcutta Zoological Gardens. Later he said, I was taken to the Zoological Garden. I went into samadhi at the sight of the lion, for the carrier of the Mother awakened in my mind the consciousness of the Mother Herself. In that state who could see the other animals? I had to return home after seeing only the lion.7

He further said, An imitation custard-apple reminds one of the real fruit. Once, while going along a road, a devotee of Krishna noticed some babla-trees. Instantly his mind was thrown into ecstasy. He remembered that the wood of babla-trees was used for the handles of the spades that the garden of the temple of Syamasundar was dug with. The trees instantly reminded him of Krishna.8

Sri Ramakrishna was so full of spiritual fervour that even a so-called ‘secular’ thing could awaken spiritual feelings in him. Once a devotee described to him the Convocation of Calcutta University, saying that the meeting T h e

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Being awakened, thus, includes striving to reach that state—by being oriented to spiritual life—through spiritual practices such as meditation, prayer, Japa, service, selfanalysis and so on. To be spiritually awake is to be aware of the means that lead to spiritual illumination. Buddha advised his disciples,

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‘Be a lamp unto yourself’—i.e., with the light of discernment and sincerity, guide your mind on the right path. Be alert! Ever! Awakening the Inner Potential In his powerful speeches, conversations and letters, Swami Vivekananda, the great ‘awakener of souls’, gave a rousing call to one and all to wake up. He said, Awake, awake, great ones! The world is burning with misery. Can you sleep? Let us call and call till the sleeping gods awake, till the god within answers to the call. What more is in life? What greater work?11 Go and preach to all, ‘Arise, awake, sleep no more; within each of you there is the power to remove all wants and all miseries. Believe this, and that power will be manifested.’12

Here is a vivid account of being awake to one’s inner potential in Swamiji’s own words, In New York I used to observe the Irish colonists come—downtrodden, haggard-looking, destitute of all possessions at home, penniless, and wooden-headed—with their only belongings, a stick and a bundle of rags hanging at the end of it, fright in their steps, alarm in their eyes. A different spectacle in six months—the man walks upright, his attire is changed! In his eyes and steps there is no more sign of fright. What is the cause? Our Vedanta says that that Irishman was kept surrounded by contempt in his own country—the whole of nature was telling him with one voice, ‘Pat, you have no more hope, you are born a slave and will remain so.’ Having been thus told from his birth, Pat believed in it and hypnotised himself that he was very low, and the Brahman in him shrank away. While no sooner had he landed in America than he

heard the shout going up on all sides, ‘Pat, you are a man as we are. It is man who has done all, a man like you and me can do everything: have courage!’ Pat raised his head and saw that it was so, the Brahman within woke up. Nature herself spoke, as it were, ‘Arise, awake, and stop not till the goal is reached’.13

The last line, the oft-quoted call of Swamiji (‘Arise, awake,. . .’), is from the Kathopanishad (I.iii.13). The original verse, however, has a slightly different meaning, though it was Swamiji’s genius to provide a contemporary connotation to it: ‘Arise, awake, and learn by approaching the excellent ones. The wise ones describe that path to be as difficult to tread as walking on the razor edge.’ ‘Like a compassionate mother,’ says Adi Shankara in his commentary on this verse, the Shruti [the Upanishads, the essence of human wisdom] are nudging the sleeping soul from its endless sleep of ignorance and tells man to approach those wise men who have known the Self and seek the way to Self-realisation from them. Indeed the path of seeking the Self is extremely challenging and exacting like walking the sharpened edge of a blade or razor. Be up and doing.

Conclusion Indeed, being awake is what makes a man. Sri Ramakrishna would often remind, making pun on the Bengali word for man, manush—maan hunsh: the man who is awakened. Man is man when he is awakened, is aware of his divine potential and ever engaged in seeking to manifest it. o

References 1. The Bhagavad Gita, 2: 69 2. CW, 1.465 3. Bhagavad Gita, tran. Swami Swarupananda, Advaita Ashrama, p.69 4. CW, 2.65 5. The Bhagavad Gita, 7.19 6. Gospel of Sri Ramakrishna, p.201 7. Ibid, p.391 8. Ibid, p.546 9. Ibid,p.200 10. Meditation and Spiritual Life, Swami Yatiswarananda, p.172, 174 11. CW, 7.501 12. CW, 6:454 13. CW, 4:483 T h e

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Simhâvalokanam From the Archives of The Vedanta Kesari (March, 1923-24, Pp. 907 - 908)

Renaissance of the Spirit BY PROF. T.L. VASWANI

Between the nations there is a Bond made before history began. The Bond of Humanity. A great Indian Teacher of our days spoke of ‘Family of Nations.’ Not a League of Big Nations to dominate ‘inferior’ races! Not a Corporation of capital states! But a Brotherhood of the Nations. Nationality itself developes its rich meaning when it moves in an atmosphere of Humanity. And Civilisation cannot survive except in the measure, the war of the nations gives way to some comradeship for the service of the one Human Family. The basis of such comradeship? Not economic exploitation. Not political pacts. Not even intellectual appreciation. But something deeper. Something Spiritual. The vision of the Spiritual, of Unity, of the nations as sons of the One Humanity is not in the political activities and agitations of today. The Vision is wandering! The vision was in the heart of Krishna, of Buddha, of Jesus. Krishna was wounded with an arrow. The Doctrine of Buddha was exiled out of the land of his birth. Jesus was crucified. Voices of the Vision have been heard, witnesses to the Vision have appeared, from time to time in East and West. But the Vision is wandering. . . And love’s test is abnegation. Many say they love India. How many have the aspiration to abandon pleasure, money, honors, egoism in the service of India? There is a little Greek story of Demeter. Her lovely daughter Persephone is stolen by Pluto, the god of wealth; and the mother wanders in anguish in search of her girl. Many meetings, many speeches in our country! But the mother wanders in anguish. Many are the hearts stolen by Pluto or some other half-god of ambition, pride or hate. O, for the Great Spirit of Love to come again to this broken, bleeding world, to lift patriotism out of regionalism, and religion out of sectarianism, and the nations and races out of hate and strife. India will re-arise but not without the vision of her rishis and sages,—the vision of the One Self in all nations, all races, all religions. For twenty years and more have I lived in that faith. To plunge in passion and hate, is to forget that beyond the Nations is the God of all. And His Kingdom cometh not with violence. o

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Holy Mother’s Panchatapa— the Austerity of Five-fires A Mythological Perspective SWAMI SUNIRMALANANDA

The Significance of Panchatapa Students of Holy Mother Sarada Devi’s life know that she performed the week-long Panchatapa—the austerity of five fires— sometimes in 1893 at the garden house in Belur. Was this highly demanding act of penance just one of the many ordinary incidents in her life? Surely not. In a way, it is an epoch-making incident, at least from the mythological viewpoint. Let us try to understand it. Being self-effacing by nature, Holy Mother downplayed everything in her own life, and presented herself as the most ordinary person in the world. She would explain away all extraordinary events and incidents in her life as mere trivialities. Yet, the world knows how important every single event was. Consider, for instance, this little incident; Holy Mother would bathe in the Ganga early morning, at 3 am. Once it was dark and she accidentally put her foot on a crocodile; the crocodile jumped into the river. Ramakrishna heard this and said that she should carry a lamp. For the student of mythology, it is not a trivial incident, for it is known that Mother Ganga has as ‘vehicle’ (vâhana), the crocodile (makara). It is also known that the crocodile’s form is a combination of the forms of several animals, and that the crocodile is o T h e

an ancient symbol of significance in several cultures. Holy Mother is looked upon as the Divine Mother by all her devotees and the river Ganga is called a goddess, a form of Divine Mother. Do we not see a connection between the crocodile’s appearance? Thus, all events in Holy Mother’s life have a deep significance including the five-fire austerity which she performed. We will try to study its meaning from the mythological and mystical viewpoints. The Act of Panchatapa In 1893 [incidentally in the same year, Swami Vivekananda spoke at the Parliament of Religion in Chicago], Holy Mother performed this five-fire austerity, known as Panchatapa. ‘Panchatapa’ is sitting amidst pancha-tâpa (five scalding fires). Here are her own words about this: Sometime after the passing away of the Master, I began to see the vision of a bearded Sannyasin who asked me to perform Panchatapa. In the beginning I didn’t pay much attention to it. I hardly knew what Panchatapa was. But the Sannyasin gradually put pressure on me. So I asked Yogin about Panchatapa, and she said, ‘Very good, Mother, I shall also perform it.’ Arrangements were made for Panchatapa. I was then living in Nilambar Babu’s house [at Belur].

The author is the Assistant Minister of Centre Vedantique, Geneva, Switzerland.

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Blazing fires of dried cow-dung were lighted on four sides, and there was the intense heat of the sun above. After my morning bath I approached the fires and saw them burning brightly. I was seized with much fear. I wondered how I would be able to enter the area and remain seated there until sunset. But repeating the name of the Master, I entered the area and the fires seemed to have lost their heat. I practised this discipline for seven days. But, my child, it made my complexion dark like black ash. After this I didn’t see that figure of the Sannyasin again.’1

Says, one of Holy Mother’s biographers further: Years later, when a devotee asked her about the need of it, she said: ‘Yes, it is necessary. Parvati, the Divine Mother, practiced the austerity to obtain Siva as Her husband.’ Then, to make light of the whole thing, she added: ‘I performed this austerity more or less for show; otherwise people would say: “What is extraordinary about her? She eats, sleeps, and moves about like ordinary people.” This is, you know, a kind of vow which women love to observe. Yes, they often observe such religious vows.’ When an intimate disciple wanted to know the real reason for her going through this ordeal, she said: ‘My child, I went Nilambar Mukherjee’s Garden House in Belur

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through it for the sake of all of you. Can you practice austerities? This is why I had to do it.’ 2

Importance of Mythology Let us, however, try to unravel the significance of this event from the perspective of mythology. But first know about mythology itself and its importance in understanding the events in a spiritual person’s life. The word myth comes from the Greek mythos meaning ‘divinely inspired’. ‘Myth’ means a narrative—a story, either long or short. Myths are almost always sacred, being connected to religion. Indian Puranas, Roman stories, and stories from the Old Testament are mythological narratives. ‘Mythology’ has two meanings: a collection of sacred stories and the study of myths. Just as ritual and philosophy are important for any religion, mythology too is important. In fact, according to scholars studying mythology, especially William Smith, myth and ritual are deeply interconnected. A ritual has a mythological connotation and vice versa. All cultures have their mythologies. For a religion to survive, continue, and spread amongst the masses, mythology is imperative. We have all grown up with mythological stories ringing in our ears, filling our imaginations, and inspiring our religious pursuit. Most of us take them at their face value, some think of their philosophical significance and a few go deeper to discover what these stories have to do on different aspects of life and living. While they say that since philosophy is terse, ritual is complex and mysticism is beyond our reach, mythology is always considered near and dear to the heart. However, not many of us are aware that interpretation is necessary to discover the hidden significance of stories. Sometimes, great truths are hidden behind simple stories.

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Interpretation of mythology is itself an engaging subject now. There have been ‘mythologists’ since quite some time— of whom Carl Jung, Løvi-Strauss, Joseph Campbell and a few others are well known. There have been several scholars who have identified the different important functions of mythology. Of them, Joseph Campbell identifies four functions3: the metaphysical, cosmological, sociological and pedagogical. The metaphysical function of mythology is to make us, common people, comprehend the incomprehensible through simple stories. Its cosmological function is to give some sort of science to the science-less times of the world. The sociological function of mythology is to give credence to right social behaviour. The pedagogical function of mythology is to give the individual the right method of living to attain higher goals. A fifth function of mythology, which Campbell does not mention, is the religious function in its highest sense. Religion in its true sense should harmonize and unite, and mythology, especially its comparative aspect, does that. Meaning of Mother’s Austerity It was 1893. Holy Mother Sri Sarada Devi was staying at the Nilambar Mukherjee’s Garden House in Belur. There, she performed Panchatapa for seven days, sitting amidst fires from dawn to dusk. Golap Ma, her companion, too sat with her. Two points about the seven-day duration. One, the intensity. The intensity of aspiration and seeking of a mere mortal and that of an Avatar are worlds apart. So, what the Divine Mother accomplishes in seven days is beyond the T h e

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imagination of mortals. Swami Vivekananda says that an incarnation lives a million lives in just one life: Take the whole of the animal creation, man and the lower animals, as one whole. There is an end towards which the whole is moving. Let us call it perfection. Some men and women are born who anticipate the whole progress of mankind. Instead of waiting and being reborn over and over again for ages until the whole human race has attained to that perfection, they, as it were, rush through them in a few short years of their life.4

Two, the genesis story. From the Christian perspective, as narrated in the Old Testament, God made the world in six days and ‘on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made.’5 So, if God could make the world in seven days, Holy Mother could change the world, could usher in a New Age, the Satya Yuga, in seven days! Indeed, Mother did bring a change in the history, but silent like the gentle dew. Here is how. Daksha’s Horse Sacrifice The Puranas and the Mahabharata (see Shanti Parva—Mokshadharma, chapters 287 and 289) narrate the story of a horse sacrifice that Daksha performed in a beautiful, rich and excellent place.6

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The open terrace of the first floor of the Nilambar Mukherjee’s Garden House where Holy Mother is believed to have done Panchatapa A P R I L

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Horse sacrifices are performed to conquer the world. Daksha invited everyone to his sacrifice, but intentionally ‘forgot’ his own daughter, Umâ, and son-in-law, Shiva. And that, despite Sage Dadhichi’s warning. Daksha disliked Shiva or Rudra. He would say that he knew several Rudras but not this Maheshwara Rudra. 7 Daksha’s daughter, Dakshayani or Umâ, came to know about her father’s horse sacrifice, and was extremely sad (ativa duhkhamutpannam)8 that her husband was not invited to it. According to Mahabharata, Umâ expressed her sorrow before Shiva and Shiva explained to her that non-contemplatives cannot understand him. Yet, Umâ’s intense sadness awakened annoyance in him too.9 And he created an extremely strong personality, Virabhadra, from his mouth. Shiva told Virabhadra of extraordinary capabilities to go to Daksha’s empire, and destroy Daksha’s sacrifice. From the Divine Mother’s feelings was born Bhadrakali, she sought Umâ’s permission to go to the sacrifice. Virabhadra and Bhadrakali went to the city where the sacrifice was taking place and destroyed it.10 According to another, sadder, version from the Puranas like the Vâyu Purana, Umâ herself went to the sacrificial hall and demanded from her father why he had humiliated his son-in-law that way. When Daksha replied arrogantly, insulted Umâ and even insulted Umâ’s husband; Umâ was

deeply hurt. Unable to tolerate the humiliation anymore, Umâ jumped into the sacrificial fire and thus the sacrifice was destroyed. The Mahabharata version, though, has a happy ending. Daksha realised his folly and prayed fervently to Shiva. Shiva appeared before him in all splendour. Daksha sang a great hymn in Shiva’s praise. Shiva was pleased and blessed Daksha and granted him all the boons worth a thousand horse sacrifices. What if one sacrifice was destroyed, Daksha got everything he needed. Shiva also restored all the items of sacrifice which Daksha wanted to be restored. Further, Shiva assured Daksha that Daksha should never be sad (‘daksha daksha na kartavyo manyuh vighnam imam prati’11). Shiva then says something important: ‘O Daksha, your sacrifices in earlier epochs too had to be destroyed in a similar fashion.’12 This is important. In the cyclical view of existence that Hinduism believes in, in every epoch, Shiva has destroyed Daksha’s efforts at world conquest. Why? Shiva explains: ‘The gods and demons have extracted their own types of religions from the Vedas. They struggle hard to attain happiness. But I have given to the world the path of liberation from fetters, which is opposed to the usual duties of caste and status of life.’13 The long and short of this mythological story is that Daksha was about to conquer the world on several occasions and Shiva stopped it. (To be continued. . .)

References 1. The Gospel of Holy Mother, p. 319 2. Swami Nikhilananda, Holy Mother, page 118 3. Campbell, Joseph. Creative Mythology, Penguin: 1991 4 CW, 2: 18 5 Genesis, 2.2.3 6 Daksho nâma mahâbhâge prajânâm patir-uttamah Hayamedhena yajate tatra yanti divoukasah. Mahâbhârata, Shânti Parva, 274.23 7 Nâham vedmi maheshvaram, 289.19 T h e

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8 9 10 11 12 13

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Shânti Parva, 289.29 Devyâh manyu-vyapohârtham hato dakshasya vai kratuh. Shânti Parva, 290.31 Complete Works, vol. 2, pp. 18-9 Shânti Parva, 290.190 Aham yajna-haras-tubhyam drishtam etat purâtanam. Shânti Parva 290.190 Varnâshrama-kritaih dharmaih viparitam kvachitsamam. Shânti Parva 290.193 A P R I L

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What Do the Upanishads Teach Us? DAN A. CHEKKI

The Upanishads OM. May Brahman protect us, May he guide us, May he give us strength and right understanding, May love and harmony be with us all. OM . . . Peace! Peace! Peace!

This peace chant is typical of how the Upanishads begin. The Upanishads are the oldest and most important scriptures of Hinduism. They have represented the human spirit and also constituted the vital source of the philosophy, religion, and life of India for over three thousand years. The Upanishads strive towards the divine; help us rise above our daily worldly existence; reveal the splendours of the invisible spiritual power; and have inspired generations of thinkers with vision and comfort. Says German philosopher Schopenhauer, In the whole world, there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life—it will be the solace of my death.

These sacred scriptures have influenced Greek philosophy, Judaism, and early Christianity, and have made a major impact

on the minds of many eminent poets and philosophers, mystics and scholars around the world. Let us have a brief overview of the major spiritual thoughts that were presented by various saints and sages to their pupils between 800 and 500 B.C. Discovering the Reality Within The word ‘Upanishad’ literally means ‘sitting near’ the teacher. The teacher imparts divine revelations about the true nature of reality underlying the superficial multiplicity of phenomena, and the knowledge of the Divine, and who offers insights into eternal truths. The main aim and theme of the Upanishads is to explore the mystery and riddle of this complex universe. The Upanishadic philosophers reflect upon the human body composed of bone, skin, flesh and blood and so forth as being afflicted with desire, anger, fear, envy and so on, coupled with thirst, hunger, disease, sorrow and death. The sages teach us about the inadequacy of the intellect in understanding the eternal and the infinite. They came to the realization that underlying this changing phenomenal world, there is only one permanent ultimate reality called ‘Brahman’ that is identical with the essential reality in the human personality, namely the Atman—soul or the Self. Through introspection and intuition, they recognized the eternal soul within themselves

o Dan A. Chekki is Professor Emeritus of Sociology, University of Winnipeg, Canada T h e

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as being beyond the ephemeral body, mind or the individual ego, but the formless being within themselves as Atman, the individual soul. ‘Brahman’ is the universal soul, the one all-pervading, all-embracing, underlying intangible essence of the world—the Absolute Reality. (This ‘Brahman’ is distinct from ‘Brahma’—a member of the Hindu trinity of gods (Brahma, Visnu, Siva), and from ‘Brahmana’ or ‘Brahmin’—a member of the priestly caste.) What is the Nature of the Self? The Upanishads tell us that Atman, the individual soul, and Brahman, the universal soul, are one. When a person realizes this fact, he/she becomes one with Brahman, transcending joy and sorrow and life and death, and attains supreme bliss and immortality. The individual soul (Atman) is deluded by forgetfulness and ignorance (Avidya) and is bewildered by a person’s ego, desires and emotions as well as the entanglements of this world. How can this spiritual realization of one’s identity with Brahman, the Supreme Reality, be attained? The Upanishads provide codes of conduct as prerequisites toward the spiritual path of a person’s union with God. The seekers are expected to follow right action; be truthful in thought, word and deed; practice austerity and self-control; study the scriptures; engage in prayer and meditation (yoga); practice charity, humility, and compassion; and show love and respect for parents, teachers, and guests; and so forth. The spiritual discourses, presented in verse and dialogue format, reveal the individual’s longing for release or liberation (moksha) from the cycle of births and deaths, as well as the personal desire for a union T h e

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with God, just as flowing rivers disappear in the sea, losing their name and form. This monistic theology, this mystic immortality, has dominated Hindu thought from sage Yajnavalkya to Vivekananda, Tagore and Gandhi. Brahman—the Supreme Reality The Upanishads describe ‘Brahman’, the Supreme Reality, in myriad ways. Brahman is unmanifest to the senses and is beyond all thought, infinite in form, God omnipotent, allpervading, infinite wisdom, and the supreme bliss. Brahman is eternal, beyond knowledge, primal energy, both visible and invisible, and both with form and formless. Brahman is the creator, controller and soul of the universe, incomprehensible, imperishable, beyond description, and all that can be said of Brahman is, ‘not this, not this’ (neti, neti). Brahman is gender neutral, fills the whole universe and dwells in the core of the human heart. Brahman is also knowledge, wisdom, action, goodness supreme and truth, and is smaller than the smallest, greater than the greatest, the source of all life, and the one Light that gives light to all. Whatever exists in the universe—humans, animals, plants, stars and galaxies—are all dependent on the primal energy of Brahman, the changeless reality. Food is Brahman; life breath (prana) is Brahman; vibration/sound is Brahman; the syllable OM is Brahman. Brahman controls the cosmic process, and so on and so on.

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Teachings through Parables In an effort to convey the invisible and yet powerful nature of Brahman, the Upanishads use imagery and parables. For instance: The teacher asks the pupil: ‘Bring a fruit of the banyan tree;’ ‘Here is one, Sir;’ ‘Break it;’ ‘I have broken it, Sir;’ ‘What do you see?’ ‘Very tiny seeds, Sir;’ ‘Break one;’ ‘I have broken it, Sir;’ ‘Now what do you see?’ ‘Nothing, Sir.’ ‘What you do not perceive is the essence, and from that finest essence this mighty banyan tree thus arises. That essence is the soul of all that is. That is the true Reality. That is the Self (Atman), and you are that Self (tat tvam asi).’ In another context, the father tells his son: ‘Put this salt in a glass of water and come back later.’ The son did as he was told. ‘Taste the water from the top, the middle, and the bottom. How does it taste?’ ‘It tastes salty at the top, the middle and the bottom.’ ‘You cannot perceive salt in water. Likewise, you don’t perceive the One Reality which exists in your own body, but it is truly there. That subtle essence—that is Reality! That is the Soul! And you are that.’ A pupil asks sage Yajnavalkya, ‘How many Gods are there?’ The sage initially responds, ‘There are three thousand and three.’ The same question is asked several times. The final answer: ‘There is only one

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God, without a second.’ Many gods and goddesses of the Hindu pantheon are only myriad manifestations of the Supreme Reality, Brahman. Once a pupil asked his teacher, ‘What is Brahman? The teacher did not respond. Pupil: ‘What is Brahman?’ There was still no response. Pupil: ‘What is Brahman?’ Again there was no response. The pupil became impatient and annoyed, and then asked the same question. The teacher smiled and said, ‘I answered your question three times, but you did not comprehend. Brahman is Silence. ‘ All-pervading Divinity—the Essence of Existence The world originates from Brahman and returns to Brahman. God is law as well as love. If we disobey Brahman’s laws, we suffer. In truth, a person becomes good by doing good deeds and evil by doing evil deeds. The Upanishads adopt a spiritual view and insist on the importance of an ethical life, and they emphasize the practice of moral virtues in preparation for God-realization and experiencing the ecstasy of divine union. The Atman, Brahman, and their synthesis, is the essence of the Upanishads. The nature of the Supreme Reality, Brahman, provides the basis for the reality of personality in God and human beings. This world is intimately connected with the Divine Reality. The purpose of the cosmic evolution is to reveal the Spirit underlying it. To put in the well-known Upanishad prayer: ‘Lead us from the unreal to the real, Lead us from darkness to light, Lead us from death to immortality.’ o

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The Value of Brahmacharya SWAMI TATHAGATANANDA Brahmacharya should be like a burning fire within the veins! —Swami Vivekananda1

The etymological meaning of the ancient spirit and practice of Brahmacharya is ‘a course of conduct that keeps the mind on Brahman or God.’ From this arises the specific means of a sincere search after Brahman, which is to follow certain spiritual principles and control all the organs of sense until a complete state of perfect chastity in thought, word and deed, at all times and in all conditions, is attained. Only then can one be called a true Brahmacharin. Not everyone is fit for complete Brahmacharya. When Jesus spoke to the hypocritical Pharisees and condemned their practices of divorce and adultery, Jesus’ disciples told Him that it is good to abstain from marriage altogether. Christ replied: All men cannot receive this saying, save they to whom it is given. For there are some eunuchs, which were so born from their mother’s womb; and there are some eunuchs, which were made eunuchs of men; and there be eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.2

The Purpose And Goal of Brahmacharya The chief purpose of Brahmacharya is to develop one’s inner spiritual capability. The goal of Brahmacharya is to dwell in

all-pervading God by attaining spiritual realization. The call of the Divine itself comes through Brahmacharya. Although we can thrive in the world without observing continence, worldly living deprives us of this particular grace. The practice of Brahmacharya is vital for the nourishment and vigor of the brain. Only a strong, cool brain can withstand the rigors of deep meditation. Each person is potentially divine, though the manifestation of divinity differs. In every society, there are various classes of people; the discipline of Brahmacharya is absolutely necessary only for the serious and sincere aspirant struggling for a pure divine life. The Benefits of Brahmacharya Whenever human or natural energy is restrained, be it emotional, intellectual, psychological or physical, a great amount of power is stored up which can be utilized in various ways. Scientists, inventors, artists, scholars, philosophers, and other creative personalities rely on this scientific, natural principle. Similarly, Brahmacharya transforms the procreative energy into pure, spiritual energy or Ojas, which dwells in the pure mind. This incomparable benefit surpasses all other gains. Swami Vivekananda says, ‘The chaste brain has tremendous energy and gigantic will-power.’3

The author is a senior monk of the Ramakrishna Order, and the Head of Vedanta Society, New York. His books include The Journey of the Upanishads to the West, and Light from the Orient, among others. o T h e

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The Spiritual Energy of Ojas Ojas is the holy distinction of a true spiritual teacher. It is the unambiguous signpost of those holy personalities whose sweetness inexplicably attracts us. Swamiji says: The yogis claim that of all the energies that are in the human body the highest is what they call ‘Ojas.’ Now this Ojas is stored up in the brain, and the more Ojas is in a man’s head, the more powerful he is, the more intellectual, the more spiritually strong. One man may speak beautiful language and beautiful thoughts, but they do not impress people; another man speaks neither beautiful language nor beautiful thoughts, yet his words charm. Every movement of his is powerful. That is the power of Ojas.4

The power of continence is the greatest power for those who wish to realize God. One must be absolutely established in chastity in thought, word and deed; the heart and mind must be pure. Swamiji’s further emphasizes Brahmacharya: Now in every man there is more or less of this Ojas stored up. All the forces that are working in the body in their highest become Ojas. . . The Yogis say that part of the human energy which is expressed as sex energy, in sexual thought, when checked and controlled, easily becomes changed into Ojas, and as the Muladhara guides these, the Yogi pays particular attention to that center. He tries to take up all his sexual energy and convert it into Ojas. It is only the chaste man or woman who can make the Ojas rise and store it in the brain; that is why chastity has always been considered the highest virtue. A man feels that if he is unchaste, spirituality goes away; he loses mental vigor and moral stamina. That is why in all the religious orders in the world which have produced spiritual giants you will always find absolute chastity insisted upon. That is why the monks came into existence, giving up marriage. There must be perfect chastity in thought, word, T h e

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and deed; without it, the practice of Raja-Yoga is dangerous, and may lead to insanity. If people practice Raja-Yoga and at the same time lead an impure life, how can they expect to become Yogis?5

Swamiji calls attention to the need for the ancient ideal of Brahmacharya in the modern education of students: The old institution of living with the Guru and such systems of imparting education are needed. What we want is Western science coupled with Vedanta, Brahmacharya as the guiding motto, and Shraddha and also faith in oneself.6

Millions of householders, earnestly cultivating some sort of deep abiding faith in God, struggle daily to develop spiritually and to achieve a meaningful, peaceful life. Spiritual fulfillment comes when we have an intimate relationship with God. Therefore, at a particular stage of family life, couples should sublimate their worldly intimacy by withdrawing from worldly life and focusing their minds to develop spiritual intimacy with God. When this commitment is demonstrated, continence is recommended. Sri Ramakrishna exalts householder couples who restrain the productive urge and look upon each other as a brother or sister after bringing one or two children into the world. He tells some devotees to chant the name of the Lord to combat the forces of impure thoughts and keep the mind filled with pure thoughts.

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St. Paul admonishes Christians, ‘I say therefore to the unmarried and widows, it is good for them if they abide even as I. But if they cannot contain let them marry for it is better to marry than to burn.’7 In Modern Man in Search of a Soul, Jung suggests that after the age of thirty-five or forty, we should turn from worldly to cultural development, that is, the inner life of spirit. Continence is not for yogis alone. It is for all people who want to lead a healthy and happy life. For spiritual seekers, however, it is most important. The Current Crisis of Sensate Disorder A greatly diminished spiritual consciousness on a broad scale causes sexual anarchy, which is a conspicuous crisis today. This sensate disorder, expressed as the dominant desire of satisfying the cravings of the senses, dissipates the vital moral and intellectual energies of entire societies. Harvard University’s late Chairman of Sociology, Pitirim A. Sorokin (18891968), called it the ‘Sex Revolution.’ Though unarmed, this silent pervasive revolt has successfully enlisted billions of people worldwide, with devastating results. The breakdown of the family, which is the core of civilization, impaired physical and mental health, and loss of creativity make this insurgency no less significant than other revolutions. In his book, Sane Sex Order, Dr. Sorokin addresses the insidious effects of television broadcasting, on which, scant regulations and restrictions are imposed: So far, almost the only important achievement of this new instrument of communication (television) has consisted in bringing into millions of our homes erotically charged, alcoholic atmosphere of nightclubs, ugly commercials and endless murder and sex plays.8 T h e

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Further, in his book, Dr. Sorokin points out the historical basis for the cultural benefits of restricting sexual freedom: Civilized societies, which have most strictly limited sexual freedom, have developed the highest culture. In the whole of human history not a single case is found in which a society has been able to advance to the Rationalistic Culture without its women being born and reared in a rigidly enforced pattern of faithfulness to one man. Further, there is no example of a community, which has retained its high position on the culture scale after less rigorous sexual customs have replaced more restricting ones.9

Shocking statistics point to the disintegration of society in Britain and the United States. In Britain, 150,000 children under the age of sixteen are affected yearly by the divorce of their parents. The number of unwed mothers in Britain quadrupled to 360,000 between 1971 and 1989. The rate of infant births to couples out of wedlock in Britain jumped from 12% in 1980 to 28% in 1990 and to more than 30% in 2000. Nearly a fifth (19%) of all British families has only one parent. In the United States, the real epidemic of ‘children bearing children’ is a public health crisis that should alarm people more than any avian or swine flu epidemic. The divorce rate in America has more than doubled and more than two fifths of American children live with one parent during part of their childhood or youth.10 A sensate culture perishes before the broader social benefits generated by an individual’s practice of continence. Sri Ramakrishna and Swami Vivekananda are the foremost modern exemplars of such practice of continence. Commemorating Ramakrishna’s birth anniversary, Dr. Sorokin lectured in Boston on April 4, 1957, and made the following observation:

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A successful growth of Shri Ramakrishna and of the Vedanta movements in the West is one of the many symptoms of two basic processes, which are going on at the present time in the human universe. One of these changes is the epochal shift of the creative center of mankind from Europe to the larger area of the Pacific-Atlantic, while the other consists in a double process of continued decay of sensate culture and society and of the emergence and growth of the new— Integral or Ideational—socio-cultural order.11

The higher and essential spiritual dimension of the body-mind complex cannot be ignored if we want to develop a healthy mind and body. The pursuit of the spiritual goal of life invariably requires control of the mind and strong motivation. A better scheme of living is called for to develop in a normal healthy way that is governed by moral integrity, which dignifies life. The lower impulses simply mask our predominant urge for happiness. Swami Vivekananda says:

Happiness, we see, is what everyone is seeking; but the majority seeks it in things which are evanescent and not real. No happiness was ever found in the senses. There never was a person who found happiness in the senses or in enjoyment of the senses. Happiness is found only in the Spirit. Therefore, the highest utility for mankind is to find this happiness in the Spirit.12

Brahmacharya ensures the mental and physical purity required to fulfill the spiritual goal of life. Physically and mentally proficient people who wish to pursue a spiritual goal, must for this purpose, sublimate their energy, by seriously considering the impact of thought. Adi Shankaracharya says that our thoughts and cogitations are a tremendous force in our lives. Purity in thought, word and deed protects us from the ravages of impure thoughts associated with a sensate culture. Spiritual life requires us to control and harness energy for the sole spiritual purpose of God realization. (To be Continued. . .)

References Sister Nivedita, The Master as I Saw Him (Calcutta: Udbodhan Office, 12th ed., 1977), p. 268. 2 The Holy Bible, King James Version (Garden City Publishing Co., Inc., 1940), St. Matthew, 19: 11-12. 3 The Complete Works of Swami Vivekananda (Calcutta: Advaita Ashrama), I: 170. [Hereafter CW.] 4 Ibid, I: 169. 5 Ibid, I: 169-170. 6 Ibid, V: 366 (seventh ed.). 7 I Corinthians, 7: 8-9. 8 Pitirim A. Sorokin, Sane Sex Order (Mumbai: 1

Bharatiya Vidya Bhavan, 1970), p. 27. 9 Ibid (1961 ed.), p. 38. 10 M. H. King and C. M. Elliott, ‘The Diseases of Gods: Some Newer Threats to Health,’ Oxford Text Book of Medicine, 3rd ed., Oxford University Press, p. 36. Cit. from The Vedanta Kesari, June 2000, p. 10-11. 11 World Thinkers on Ramakrishna-Vivekananda, Swami Lokeswarananda, ed. (Gol Park, 1983), p. 11. Quote from Prabuddha Bharata, Sept. 1957, p. 377. 12 C. W., II: 83.

Perfect continence is the sole condition of success in spiritual life, but it is difficult, even impossible, to practice absolute purity without love and faith in God. The word is full of temptations which arouse passions; every day you will see ninety-nine percent of the people rushing in mad pursuit after sensual pleasures. Your mind is in constant danger of becoming contaminated; therefore, you must engage your mind in thinking good thoughts, studying good books, and discussing uplifting subjects. You must spend your time in worship of God, in service to holy men, and in contemplation. This is the only way to mould your character. —Swami Brahmananda T h e

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The Spiritual Universe of Sri Ramacharitamanas As Seen through Its Two Invocatory Verses A.P.N. PANKAJ

(Continued from the previous issue. . .) The Mundaka Upanishad speaks of two kinds of knowledge, the Para and Apara, the higher and the lower. Vedas, phonetics, rituals, grammar, etymology, metrics and astrology (and, by implication, all the modern day sciences and subjects of scholastic interest), are all included by it in the Apara. That, it says, by which the undecaying is realized, is Para, the higher knowledge. 38 In the subsequent mantras, it substitutes Apara and Para with Avidya and Brahmavidya respectively and repeats, more or less, what Kathopanishad says. It then goes on to say that even when as a result of performing sacrifices etc., these persons go to enjoy the pleasures of heaven, they have to return to this world or even the lower ones. 39 In the Chandogya Upanishad (VII.1), there is a dialogue between Narada and Sanatkumara, where Narada admits that in spite of having mastered a wide range of sciences, he yet grieved and requests Sanatkumara to equip him with the knowledge which would enable him to cross over to the other shore of Samsara or transmigratory existence. Sri Krishna says,

The knowers of the Vedas, purified from sins… worshipping me with sacrifices… they experience celestial enjoyments of the gods in heaven… (and) when their virtue is exhausted, they enter the mortal world… they go and come. (Gita IX. 20, 21)

So while the range of avidya, by no means is small and reaches one to brahmabhuvana, the abode of Brahma, it does not lead to the bliss of eternity. The gifts of avidya—the

o The author is a devotee from Chandigarh and is known for his scholarly and insightful writings on spiritual matters. T h e

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Preyas—even if they happen to be available to Indra are, according to Nachiketa, alpam, insignificant and shvobhavah, transient, lasting till tomorrow. Sita as Paramesvari / Sarveshvari40 is Sarvashreyaskari. She is the dispenser of all that is Shreya, highest and the ultimate good. While those in the range of avidya, seeking her blessings for preya (pleasant but transitory) are so blessed, these few who choose shreya, cross over the ocean of transience or; if they so choose, are blessed with Ramabhakti. In a significant observation, Tulasi refers to Sita’s blessing of Hanuman. Pleased with him, Sita blesses him with perennial youth, immortality and treasure of virtues (ajara amara ganamudhi suta hohi), but Hanuman shows no reaction. Then Sita says, Karahun bahuta raghunayaka chohu May Raghunayaka—Sri Rama—love you abundantly.

Now, Tulasi adds, Karahun kripa prabhu asa sunikana Nirbhara prema magana hanumana

‘As soon as Hanuman heard, “may the Lord be graceful”, he became ecstatic with love’ and said, Aba kritakritya bhayaun main mata Asisa tava amogha bikhyata ‘Now am I gratified, Mother; your blessings, it is well-known, never fails.’ 41

It may be added that for Tulasi, as for Hanuman, there is no greater Shreya than becoming a recipient of Rama’s grace. A Bhakta’s salvation lies not in the so-called final liberation or the Buddhistic Nirvana but in Ramakripa, grace or benevolence of Rama. When Hanuman is so blessed by Sita, he knows for certain that he had achieved it. Let us not forget that Sita grants such a boon because of her essential union with Rama, notwithstanding their rolerelated separation. Sita and Rama have to be meditated upon as one Indivisible couple and worshipped as ONE—ekam advitiyam— abhinna, samprikta, as speech and meaning, as water and current. (To be continued )

References 38. Mundaka Upanishad I. 1. 4-5

39. Ibid, I. 1.8

40. VP 40 ka (footnote)

41. Manasa, V. 17; 2-3

Sri Rama is the Paramatman and Sita is the Jivatman. Each man’s or woman’s body is the Lanka. The Jivatman which is enclosed in the body or captured in the island of Lanka, always desires to be in affinity with the Paramatman or Sri Rama. But the Rakshasas would not allow it. The Rakshasas represented certain traits of character. For instance, Vibhishana represents Sattva Guna; Ravana, Rajas; and Kumbhakarna, Tamas. Sattva Guna means goodness, purity, truthfulness, wisdom and unselfishness. Rajas means lust, anger, greed, jealousy and passions. Tamas means darkness, stupor, avarice, malice and its concomitants. These Gunas imprison and prevent Sita or Jivatman, which is in the body or Lanka, from joining Paramatman, or Rama. The Jivatman Sita thus imprisoned and trying to unite with her Lord, receives a visit from Hanuman, the Guru or divine teacher. The divine teacher shows her the Lord’s ring, which is Brahma-Jnana, the supreme wisdom of the identity of the Jivatman and Paramatman. This truth destroys all illusions. Thus Sita finds the way to be at one with Sri Rama, or, in other words, the Jivatman finds itself one with the Paramatman. —Swami Vivekananda, CW, 5:415 T h e

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Compilation

‘This is Business Integrity’ SWAMI VIVEKANANDA

Though a man of intense renunciation and personal integrity, Swami Vivekananda was also a pragmatic organizer. While he set in motion the world-wide Ramakrishna Movement, he also gave many practical instructions about its smooth conduct. He laid down certain profound principles while handling day-to-day works of the organization, especially while dealing with money. He called it ‘business integrity’. One finds many references to it in his life and letters a study of which may be a source of inspiration and guidance to those who are engaged in voluntary work. Swamiji insisted on transparency in all financial dealings and in some of his letters gives details of expenditure he incurred. He emphasized on maintaining proper account of all public donations and never mixing up things under any pretext. This representative compilation from his nine-volume Complete Works gives a glimpse of this aspect of his personality and teachings. It is remarkable that Swamiji spoke of these matters more than a century back at a time when one hardly considered these aspects of financial dealings important or necessary. While Swamiji declined every offer of money while he moved as a wandering monk, he was meticulous and insisted on accountability and transparency. This underlies the fact of his deep and clear understanding of matters related to money transactions. Be Financially Transparent The work [of the organization] is going on beautifully, I am very glad to say. . . . I will give you one advice however. All combined efforts in India sink under the weight of one iniquity—we have not yet developed strict business principles. Business is business, in the highest sense, and no friendship—or as the Hindu proverb says, ‘eye-shame’—should be there. One should keep the clearest account of everything in one’s charge—and never, never apply the funds intended for one thing to any other use whatsoever—even if one starves the next moment. This is business integrity.1 Whenever I write to you about accounts, you feel that I have no confidence in you. . . . My great anxiety is this: the work has somehow been started, but it should go on T h e

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and progress even when we are not here; such thoughts worry me day and night. Any amount of theoretical knowledge one may have; but unless one does the thing actually, nothing is learnt. I refer repeatedly to election, accounts, and discussion so that everybody may be prepared to shoulder the work. If one man dies, another—why another only, ten if necessary—should be ready to take it up.2 I think it desirable to give you special directions about certain matters. . . . (1) To all those who collect money and send it to the Math . . . the acknowledgment of the amounts will be issued from the Math. (2) The acknowledgment must be in duplicate, one for the sender, and one for filing in the Math. (3) There must be a big register in which all the names and addresses of the donors will be entered. (4) Accounts, accurate to the last pie, must be kept of the amounts that are donated to the [Belur] Math Fund, and fully accurate accounts should be obtained from Sarada [Swami Trigunatitananda] and others to whom money is given. For lack of accurate account-keeping . . . see that I am not accused as a cheat. These accounts should afterwards be published. (5) Immediately go and register a will under lawyer’s advice to the effect that in case you and I die then Hari [Swami Turiyananda] and Sharat [Swami Saradananda] will succeed to all that there is in our Math.3 Before dying, I want to see that what I have established as a result of my lifelong struggle is put in a more or less running condition. Consult the Committee in every detail regarding money matters. Get the signatures of the Committee for every item T h e

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of expenditure. Otherwise you also will be in for a bad name. This much is customary that people want some time or other an account of their donations. It is very wrong not to have it ready at every turn. . . . By such lethargy in the beginning, people finally become cheats. Make a committee of all those who are in the Math, and no expenditure will be made which is not countersigned by them—none at all! I want work, I want vigour—no matter who lives or dies. What are death and life to a Sannyasin?4 Keep as a fund for some permanent work the balance of the money left after the famine relief. Do not spend that money for any other purpose, and after giving the full accounts of the famine work, note down thus, ‘So much balance is left for some other good work’. . .5 Is the money in the Bengal Bank, or have you kept it elsewhere? Be very careful about money matters; keep detailed accounts, and regarding money know for certain that one cannot rely even on one’s own father.6 Some Personal Instructions In a few days I leave for America. Send an account to Mrs. Bull as to how much was spent on purchase of land, how much on buildings, how much on maintenance etc.7 We should hold an annual meeting of the Ramakrishna Mission, and also one for the Math. In both the meetings the accounts of famine relief must be submitted, and the report of the famine relief must be published. Keep all this ready.8 Please pay 100 Rs. to Sister Nivedita immediately for plague work and credit it to a separate plague account.9

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. . . As for the accounts and the disposal of the Rs. 30,000, do just what you please. I have given over the management to you, the Master will show you what is best to do. The money is Rs. 35,000; the Rs. 5,000, for building the cottage on the Ganga, I wrote to Saradananda not to use just now. I have already taken Rs. 5,000 of that money. I am not going to take more. I had paid back Rs. 2,000 or more of that Rs. 5,000 in India. But it seems, Brahmananda, wanting to show as much of the Rs. 35,000 intact as he could, drew upon my Rs. 2,000; so I owe them Rs. 5,000 still on that score.10 The gentleman from Madras who donated Rs. 1,500 for famine relief wants an account of how exactly the money was expended. Send him such an account.11 [From a letter]12 . . . has supplied him with everything he asked for—and he asks me also to send you the accounts. This, on the other page. . . [Enclosed accounts list] 4th February 1902. Rs 100 Rs. As. P. Train hire from Gaya to Benares 20 4 0 Cab hire 5 0 0 Tel message 2 0 0 Refreshment Room (Morning) 1 8 0 Cooly hire Gaya 0 10 0 Tobacco etc. 0 5 0 Refreshment Room (Evening) 2 0 3 Cooly hire (at Benares) 1 1 0 Cab hire at Benares 1 10 0 ---------------------Total 34 6 3 ----------------------

[From a letter]13 P.S. Keep this Dandi [a simple palanquin] till I come and pay the coolies (2) 4 Rs., 2 annas each. T h e

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Coolie Tara [Accounts List] [Illegible word] 20 Dandi 26 Coolies 16 2 hrs. Coolies 4 2½ hrs. at 4 as. per hr. Dandi 26 3½ hrs. at 6 as. per hr. 4 extra 1 hr. at 4 as. per hr. 2 ponies 2½ hrs. at 12 as. per hr. 1 pony 1 hr. at 12 as. per hr. 2 Dandis 3½ hrs. [Illegible]

=8 Rs.

-- as.

—8

—2

—0

—12

=0 —2 ---------------------50 —2 [Illegible] ---------------------52 —0 8 —[0] ---------------------60 —[0]

Bed chairs 4 Luggage 25 Dandi 26 ----------- 55 55 all inclusive Two horses— 1st stage—12 miles Batacooti— Phahalgaon [Pahalgam] —next stage

Will you kindly order 100 photographs from Harrison, and send them over to India to Ramdayal Chakravarty, c/o Swami Ramakrishnananda, Varahanagar Math, Alambazar, Calcutta? I will pay for it when I come to Chicago.14 Shashi [Ramakrishnananda] himself should handle the entire amount of 100 rupees which the Raja of Ramnad is donating (every month); he should send a detailed account of the monthly income and expenditure to the Math—otherwise there won’t be any check.

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Advise him to spend as little as necessary on Thakur’s worship, for the money is [primarily] ‘for propagation of Truth.’15 On receipt of this letter you send me a clear account of all the income and the expenses of the Brahmavadin so that I may judge from it what best can be done.16 I am writing to the Maharaja of Khetri to instruct his Bombay agent to look after the booking of your passage. If this sum of Rs. 150/- is not sufficient for your outfit, get the remainder from Rakhal. I shall send him the amount afterwards. Keep another Rs. 50/for pocket expenses—take it from—Rakhal; I shall pay back later. I have not up to now got any acknowledgement of the amount I sent to Chuni Babu. . .17 I had enough to pay all my expenses here [America]; and since I am living with Mrs. Bull, there is no expense. She is a rich and highly cultured lady. She has given me $500 for my work or anything I like. As I am not going west very soon, I will have a bank account here in Boston.18 I am thinking of drawing all my money from the Chicago bank to New York. Will you kindly ascertain the exact total amount I have in Chicago so that I may draw it out at once and deposit it in some New York bank?19 . . . will collect subscriptions and donations from here and send them to the Math to meet expenses. Send him regular receipts.20 The classes are going on with a boom; almost every day I have one, and they are packed full. But no ‘money’—except they maintain themselves. I charge no fees, except T h e

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as the members contribute to the rent etc. voluntarily.21 I am going to send the greater part of the money I have got to India and then money will come faster. I have always found that the faster I spend, the faster it comes. Nature abhors a vacuum.22 The accounts were not submitted before, as the work is not yet finished; and I thought of submitting to my donor a complete account when the whole thing was finished. The work was begun only last year, as we had to wait for funds a long time, and my method is never to ask but wait for voluntary help.23 Ask Brahmananda to write this to everyone in relief-work—they must not be allowed to spend money to no good. We want the greatest possible good work permanent from the least outlay.24 Ramakrishnananda came a few weeks before I came away, and the first thing he did was to lay down at my feet 400 Rs. he had collected in so many years of hard work!!! It was the first time such a thing has happened in my life. I can scarcely suppress my tears. Oh, Mother!! Mother! There is not all gratitude, all love, all manliness dead!!! And, dear child, one is enough—one seed is enough to reforest the world. Well, that money is in deposit in the Math. I never mean to touch a penny of that. When I asked Ramakrishnananda to give that money to his people, he replied he did not care a hang to give to anybody except me and was only sorry he could scrape that little in four years! Well, if I pass away, see that 400 Rs. is paid back—every rupee to him. Lord bless you and Ramakrishnananda.25

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Remember the Ideal Money, life, friends, and relatives, and the love of men and myself— if one wants to enter into work fully assured beforehand of all these—if one has to be so much ridden with fear, then one will get just what Gurudeva [Sri Ramakrishna] used to say, ‘The crow thinks itself very clever but . . .’ well, he

will get that. After all, what is the purpose behind all these—money and wealth, Maths and institutions, preaching and lecturing? There is only one purpose in the whole of life—education. Otherwise what is the use of men and women, land and wealth? So loss of money, or loss of anything else—I cannot bother about, and I will not.26 o

References 1. 2. 3. 4. 5. 6.

CW, 5:114 CW, 8,456 CW, 8, 433-34 CW, 8, 469 CW, 8:439 CW, 8:439

7. CW, 8.468 8. CW, 8.449-50 9. CW, 9.113 10. CW, 8.496 11. CW, 8. 419

12. 13. 14. 15. 16.

CW, 9.177 CW,9:105-106 CW, 9.47 CW, 9.98 CW, 5.111

17. 18. 19. 20. 21.

CW, 5.353 CW, 9. 44 CW, 9.57 CW, 8. 436 CW, 9.57

22. CW, 9.44 23. CW, 8::479 24. CW, 7.509 25. CW, 9.181 26. CW, 8:431

My Grandmother and Swamiji My memories are simply of him as a guest in our home—of a great personality who is still vivid to me! His brilliant eyes, his charming voice with the lilt of a slight well-bred Irish brogue, his warm smile! He told me enchanting stories of India, of monkeys and peacocks, and flights of bright green parrots, of banyan trees and masses of flowers, and markets piled with all colours of fruits and vegetables. . . . I used to rush up to him when he came into the house and cry, ‘Tell me another story, Swami,’ and climb into his lap. . . . He was always wonderful to me! Yet—because a child is sensitive—I can remember times when I would run into his room and suddenly know he did not want to be disturbed—when he was in meditation. He asked me many questions about what I learned in school and made me show him my school-books and pointed out India to me on the map—it was pink, I recall—and told me about his country. He seemed sad that little Indian girls did not have, in general, the chance to have as good an education as we American children. . . . My grandmother was president of the Women's Hospital at home and he visited it with lively interest and asked for all the figures in infant mortality, etc. When he [Swami Vivekananda] began to give lectures, people offered him money for the work he hoped to do in India. He had no purse. So he used to tie it up in a handkerchief and bring it back—like a proud little boy!—pour it into my grandmother's lap to keep for him. She made him learn the different coins and to stack them up neatly and count them. Once he said to my grandmother that he had had the greatest temptation of his life in America. She [my grandmother] liked to tease him a bit and said, 'Who is she, Swami?' He burst out laughing and said, 'Oh, it is not a lady, it is Organization!' He explained how the followers of Ramakrishna had all gone out alone and when they reached a village, would just quietly sit under a tree and wait for those in trouble to come to consult them. But in the States he saw how much could be accomplished by organizing work. . . —Cornelia Conger, Life of Swami Vivekananda, 1.444 T h e

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‘It Fills My Heart with Joy Unspeakable’ B. HRUDAYAKUMARI

An analysis of Swami Vivekananda’s Response to the Welcome given to the Delegates at the Parliament of Religions, Chicago on 11 September 1893. B. Hrudayakumari, a former Professor of English from Kerala, acknowledges her indebtedness to I.A. Richards for the method of close analysis followed in this article. 1893 appears so far away, but not Swami Vivekananda. Swamiji continues to be a contemporary presence not only to devotees but to every Indian concerned with the ups and downs of India’s national life. His writings and the transcripts of his speeches have the qualities special to great compositions—nobility of language and the humanism that transcends temporal boundaries. At the core of his humanism is faith. He is a patriot but more than that a Sannyasin who ably exemplified the grand monastic ideal of love, renunciation, purity and universality. An Immortal Speech In India, even now, 125 years after the Chicago event, we still speak of the ‘Chicago Speech’ with a thrill in our hearts. There is something in it that evokes feelings of pride and admiration and touches even deeper chords in the heart. May be it is the genuineness of the voice transcending the merely intellectual. A great man speaks, and the occasion brings out his greatness through his voice, the expressions on his face, his choice of words, the quality of his thoughts and the basic emotion in his heart which is the wellspring and uniting force of all these other elements. T h e

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The Chicago Speech is a very short one, taking less than ten minutes of normal reading. In fact it is not much of a speech on a topic, but a courteous expression of thanks for the welcome given and a well-needed selfintroduction. The self-introduction naturally includes a brief reference to what the speaker represents. The audience, though well-educated, knew little of India or the Hindu religion, though what is called ‘Orientalism’ had begun in the eighteenth century and made considerable advance. Except to a cultured few, India was, to the public of the West, the land of mystery, and her religion a mass of superstitions and barbarous practices. An Indian Sannyasin at Chicago was perhaps as strange as a Martian descending on the earth would be today. Setting the Stage The World Parliament of Religions was part of a grand scale event—called World Columbian Exposition—organized to celebrate the 400 years of the discovery of America. It had two parts: one a big exhibition-cum-sales of the products of all nations, and the other a series of conferences to discuss ‘themes important to all mankind’. The Parliament of Religions was one of these conferences, and representatives of all the major religions

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The Inauguration were to be invited to speak. The intention On the first day of the meeting, as the was to create better understanding among clock showed 10 am, the new Liberty Bell of religions [though there was an undercurrent the conference hall tolled ten times in honour of Christian superiority in the organisers’ of the ten religions represented. The chief thinking], and also to give a wider perspective organizers and the delegates walked in twos to the American public. It was hoped that such slowly through the aisle and ascended the exchange of ideas would help the cause of platform while the nearly five thousand strong universal peace and harmony. audience rose, and stood earnestly—watching This idea of bringing the representatives in solemn silence. of different religions to the same platform had The meeting began with a choir singing many enthusiastic supporters and some strong a few hymns, followed by the chanting opponents too. Some of the leaders of the of the Lord’s Prayer in which everybody Catholic Church and of the different Protestant joined. Then came the speeches of welcome sects vehemently opposed the idea of giving ‘pagan’ religions the same status as the one and only True Religion. But the organizers went ahead with their plans and ten religions were represented on the dais when the Parliament opened on September 11, 1893 to a majestic start befitting the host country. Swami Vivekananda had reached Chicago a month before the Parliament. He stayed for some days there, then moved to another town, and later went back to Chicago. He had two problems at first, one Swami Vivekananda in the Parliament of Religions being the unruly behaviour he and the replies of the delegates. Many of was sometimes exposed to on the streets of the delegates spoke impressively and were Chicago, and the other the anxiety caused warmly applauded. Though the chairman by not having enough money. Neither he invited Swami Vivekananda a few times to nor the supporters—Raja of Khetri, Alasinga speak his reply was always ‘No, not Yet’. Perumal of Chennai and other devotees—of In the afternoon session the chairman his travel had had any idea of what it would insisted that the Swami should speak and he cost for his stay in America. His purse, heavy agreed. He had no written speech. He bowed at first, was rapidly getting lighter and he his head in prayer for a few moments, then didn’t know what to do. Luckily, generous raised his head and looked at the audience. American hospitality came to his aid. Of those Then his clear voice rang out, ‘Sisters and who befriended him one may be specially Brothers of America’. Before he could utter the mentioned here—Mrs.George W.Hale (Belle next word, the entire audience stood up as one Hale), angelic in her kindness. T h e

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man, and sent up a deafening applause. It took some minutes before silence was restored. Why did he address them as ‘Sisters and Brothers’ and why were they so moved? A change from the usual ‘Ladies and Gentlemen’ must have been striking, but that alone is not enough to explain their whole-hearted and unusual response. It must have been the combined effect of the nobility of his personality, the quality of his voice, and the warmth and intimacy of the address, ‘sisters and brothers’. We don’t know whether the Swami was surprised, because ‘Bhaiyo’ and ‘Beheno’ are the most common forms of address in India, though perhaps not in a public meeting particularly if the speeches happened to be in English. Vivekananda chose ‘Sisters and Brothers’, most probably not under the pressure of an Indian habit but because of a fervent feeling of oneness inspired partly by the greatness of the occasion and what he had seen of the nobility of the audience and partly by his deep philosophy of universality. A knower of Brahman, to Swamiji, universality and inclusiveness was a natural way of looking at the world. He was young at that time, just 30. His photographs taken then show a majestic looking young man, with a noble face and large expressive eyes. His voice must have been clear and strong; his bearing self-confident, his posture and gestures a blending of courtesy and confidence. These are conjectures, not very relevant to understanding what he said but not irrelevant to apprehending the response of his audience. The impressiveness of his appearance and of the tone of his speech must have played a part in winning the hearts of the audience. The tone of a writing or a speech is not an unimportant clue to its meaning. Explication, T h e

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appeal, persuasion, contempt—a host of such motives and emotions can be suggested by the tone of the composition. Nuances of the tone often require careful listening. The Chicago speech being very short there is no scope in it for a variety of tones. The dominant note is one of fervour, impassioned sincerity, pervaded by self-confidence. There is assertiveness in that confidence, both in the words and the tone. This assertiveness may be partly due to what the speaker consciously or unconsciously felt as necessary for emphasizing his ideas, partly it has a trace of combativeness, most probably provoked by the incomprehension of—and the resultant hostility to—Hinduism had to encounter both at home and elsewhere. Understanding An Extraordinary Speech In the content of the speech what impresses most is the directness and compactness of what he has to say. He thanks his hosts for the welcome given, places his credentials before them, and gives a message most pertinent to the occasion. This message embodies cardinal principles of Hinduism. His mind must have worked on this theme consciously and unconsciously in the preceding days. But it is so short and so fervent and was an extempore speech. What is surprising is that it is so well-structured, though not a rehearsed composition at all. The speech continues with the words, ‘It fills my heart with joy unspeakable to rise in response to .the warm and cordial welcome you have given us’. Even in this one sentence the reader can feel the warmth of welcome given, the sincerity so spontaneously and abundantly offered. ‘fills’ and ‘unspeakable’ are superlative terms which occurred to him in the joy of his heart. The prose order of the words ‘unspeakable joy’ is altered to ‘joy unspeakable’, the poetic transfer of the

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adjective to follow the noun suggesting an unusual intensity of emotion. And to make a minor point the phrase is indicative of the Swami’s sensitive awareness of the nuances of the English language. The three sentences that follow has each the same beginning. ‘I thank you in the name of . . .’ Apart from the repetition of the ‘thank you’, being an indication of the emotion in his heart, it is interesting that he first thanks the American audience in the name of, ‘the most ancient order of monks in the world,’ then ‘in the name of the most ancient of all religions, the mother of all religions,’ and finally in the name of ‘millions and millions of Hindus of all classes and sects’. In the three tiers of what he represents the importance of each is made clear, and the past and the present are also brought together. An unbroken tradition extending over thousands of years becomes manifest. The religion and the order of Sannyasin are very, very old, but the millions and millions of contemporary Hindus are both the past and the present mingled into one. And he represents this life, this tradition and these followers too. When Swamiji’s says, ‘I thank you in the name (of these)’ he is presenting his credentials and there must have been a ringing note of pride in his voice, not because he thinks he is great, but because he is privileged to represent something far greater than what could be comprehended in an individual’s reach. In turn now it is we who feel a rapturous pride because we understand that here is someone equal to his task of representing India and her religion, someone who has the magnificence of the Rishis of old, and can command the attention of the present world. The next point he raises is that tolerance of, or more than that, the acceptance of all faiths as true is a cardinal tenet of Hinduism. T h e

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It is not just a matter of belief; it is a practical and practised principle of conduct. He points out two major historical examples of how India had in the past sheltered and fostered refugees of other faiths, ‘the purest remnant of the Israelites at a time their holy temple was shattered to pieces by Roman tyranny’, and also ‘the remnant of the grand Zoroastrian nation’. To show why this universalism was possible he quotes a verse [from Shivamahimna-stotra] which millions of Hindus repeat every day, As the different streams having their sources in different places all mingle their water in the sea, so, Oh Lord, the different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee.

The next and concluding part of the speech begins with an apt and graceful compliment to the Parliament of Religions ‘one of the most august assemblies ever held’. It goes on to observe that it is a vindication of the doctrine preached in the Gita (7.11), ‘Whosoever comes to Me, in whatsoever form, I reach him; all men are struggling through paths which in the end lead to Me.’ This is followed by a summing up in three short sentences of the horrors that fanaticism has wrought in history. Those sentences are a combination of lament, description, and condemnation. The description is that of the horrors of fanatical violence; They [sectarianism, bigotry and fanaticism] have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization, and sent whole nations to despair.

His dwelling on the effects of intolerance and bigotry, however brief, is an unsparing pointer to the traumatic set-backs of history. ‘Destroyed civilization and sent whole

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nations to despair’ are words that sum up a continual tragic phenomenon in history, and the perpetrators of this tragedy are unerringly identified. . . Their time is ‘come’ he declares, and the cause of his optimism is pointed out, I fervently hope that the bell that tolled this morning in honour of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

There is no means of knowing whether the above sentence was the product of that moments inspiration or a well-thought-out one. But it is a remarkable expression. There is a grading within the sentence leading from the physical, through the mental to something more emotional—physical persecution with the sword, mental persecution with the pen on thoughts, beliefs, customs, etc., and lastly the more refined and more lasting persecution wrought by uncharitable feelings, something working like sticky, spreading poison. All these have to go because the perpetrators and victims of all these evils are persons wending their way to the same goal. There is irony in this statement, irony inevitable to one who sees the foolishness of it all, also pity, and more than pity, the hope of transcending such follies. Hope wings up because the bell that tolled that morning rang out the message of understanding and acceptance, sanity and reason. The word ‘uncharitable’ used in that sentence points to the need for its opposite, ‘charitableness’—a word standing for sanity, gentleness, and generosity of mind and of action. ‘Uncharitable’ is the most proper word in its context mainly because it brings to mind charity, so essential to ‘persons wending

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their way to the same goal’. The long path of spiritual evolution and the careful treading along that path, and the goal that welcomes everybody can be visualized as we read this concluding sentence and take in the vision and the poetry of it. A Timeless Fascination It is only natural that this speech continues to fascinate readers. The personality of the speaker—large-hearted, brave and courteous—is clear in it. And what he represents is also clear—the waking up of the people of India to their spiritual self-awareness and dignity and their stepping into a new era in history. His words also welcome in all earnestness the initiative of the conference that holds out the hope for the future. This speech at the Parliament of Religions is a perfect example of the man and the moment being ideally matched. Swami Vivekananda was born with a mission, the mission of pulling out India from the mist of self-forgetfulness and slavery and also of establishing a vital connection between India and the world. Vast themes are opened up in this speech, not only the tolerance and acceptance that all religions must claim as an inherent right, but also the discovery of new topics of spiritual and social importance, and an unending exploration of the essence or spirit. There is something more, the delight, the pride, the refreshing and energising thrill that the sight of a great man gives. Blowing through a shankha—a conch—is customary throughout India to announce a major event or to welcome an auspicious happening. Swamiji’s Chicago speech is a Shankhanadam—the Voice of History validated by Destiny. o

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New Find

Unpublished Letters of Swami Saradananda1 July 24 1902 Math. Belur. Howrah. India. Dearest Granny – Your kind letter of July 2nd and enclosed the cheque for £ 75 or Rs 1125 has reached me last mail. I thank you very much for the same. My last will tell how the dear Swami entered into life eternal, without any struggle or pain and no doubt in a state of Samadhi, as did the Master. There is nothing to regret in it except that we, who had been joined by Sri R.[Ramakrishna] should misunderstand each other in the least as we did during the last year and a half of his (Swamiji) life! However if there is any way to make it up may Sri R. give me the light & strength to do it even at the sacrifice of my own life and may I have your blessings for the same! It will take a month or two more to readjust things here and then I will go over to the West via Japan or Europe as will then seem best. I thank you so much for sending me the passage money for I feel myself free now to move whenever I am free. I have helped Brahmananda in adjusting the dear Swami’s personal accounts and according to his last wishes the balance of Rs 3700 worth of Govt security papers and Rs900 in cash will be made over to his mother as soon as possible. Miss C. Greenstidal’s passage of Rs 750 which you left with the Swami is not included in the amount above and has been kept with Brahmananda. You know perhaps the Swami used to send Rs 50 per month to his mother after the Raja of Khetri’s death. The balance left in the accounts will not fetch Rs.50 as interest and if the balance itself is expended at Rs 50 per month, it will keep her for seven years only. So we have thought it best to write to Mrs.Sevier to inquire whether she can pay the passage of Miss C.G. In that case the amount of Rs 750 which you left will be given over to the mother. I do not know whether you will approve this or not but we have done it that the old lady might not feel any want in her last days. I am sending the cousin Rs 50 each month & will continue to do the same unless you advise otherwise. I have not seen her after this sad event but from reports of those who have done so, I gather she is feeling the separation bitterly. I am reminded of Miss C.G. in this connection and I can well feel what she is suffering too. I am glad she is with Mrs.Sevier. She can be in no better hands at this time except if she were with you. Mohin, Swami’s brother, has come from Kashmir, after hearing the news. He was planning then for Central Asia again. He seems to have improved every way and has learnt to T h e

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stand on his own feet. He is going to publish his books on Sociology & on what he has gathered in his travels soon. He was telling me the other day he will look after his mother & family henceforth, but that his youngest brother is running wild. He asked me also of the possibility of giving his brother an education in America by writing to you or Mrs.Leggett or any of the numerous friends of the Swami. I told him I will inquire if any one will be willing to bear the cost. The youngest brother will study medicine if it can be arranged. I am writing you this to know what you think of it & if you approve of the plan to write to Mrs Leggette or any one whom you think best, when Olea is well. I am anxious to know whether the voyage has been agreeable or not to Mrs.Vaughan. I hope she will improve rapidly now that she is in Norway. Tender my kindest regards to her and do not forget my flowers and love to dear Edwina and Mr.Bull please. My family is at Benares now & well. I am sure they would like to send in their cordial greetings & best wishes to you & Olea. My friend sends her heart’s love to you & prays that Mrs.Vaughan might be herself again soon. Nivedita is working at her plans earnestly. Brahmananda & I have told her the best way (in our opinion) to pursue her plans. She has announced in the papers that her work is quite independent of the sanction of the Math. It is drawing criticisms from all sides but it cannot be helped, the Math must confine itself strictly to religious & philanthropic work, as it has been doing up to date. Turiyananda is expected here in a few days. He has wired from Rangoon. I will be freer when he arrives. My love & blessings to you as ever dear Granny & wish I were with you in Norway to be of any help to you or Mrs.Vaughan. Yours Affectionately Saradananda. P.S. Swami Brahmananda & all the rest of the Math send their thanks to you for the telegram & their kindest regards. The trustees of the Math have determined to build a temple on the site where Swamiji’s body has been cremated & a rest house in connection with it for Sadhus who visit the Math every now & then. The money will be collected amongst his friends. Yours, S.

References 1. A direct disciple of Sri Ramakrishna

2. Mrs. Sara Bull

Courtesy: Ramakrishna Museum, Belur Math T h e

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Special Report

Restoration and Renovation of Vivekananda Illam Devotees and admirers of Ramakrishna Movement are well aware of Vivekananda Illam (‘house’ in Tamil), earlier known as Ice House or Castle Kernan, as an important place for the Ramakrishna Movement in South India. Swami Vivekananda stayed here for nine historic days after he returned from the West in 1897 and was accorded a royal welcome. Vivekananda Illam now houses a Permanent Exhibition on Indian Culture and Swamiji’s Life, maintained by the Chennai Math and is a source of inspiration to thousands of people who visit it every year. Vivekananda Illam came under the administration of Sri Ramakrishna Math, Chennai, in 1997. Extensive repairs and restoration of the old structure were taken up before it was opened to public in 1999. The 170 year old building (built in 1842; circular verandas added in 1890s), however, needs repair and restoration on a regular basis. Besides daily upkeep and maintenance of the building, there is always a need to strengthen and repair the structure. Keeping in view its age and the attendant problems, a number of steps to restore, repair and renovate the existing structure have been taken in the last few years, especially between August 2013 and April 2014. Some salient features of the restoration and renovation are: 1. Strengthening of the original Ice House structure (cylindrical-shaped, vertical structure which forms the core of the building—where T h e

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ice used to be stored) by replacing three wooden beams and some rafters with new ones. Lime mortar, a mixture of treated lime, jaggery and Haritiki (Chebulic Myrobalan; in Tamil, Kadukkaai), have been used, along with the tree-glue as bonding material for plastering the old walls which were having lime plastering. For this a grinding-unit and a carpentry unit were set up in the rear side where a number of workers lived and worked for about six months to complete the work. 2. Removal of the additional mud walls and bricks around the Ice House and replastering the walls, restoring circular shape of the original Ice House. Cracks in many walls were ‘stitched’ using stainless steel rods and granite bed-blocks. 3. Installing a lift in the rear portion of the building without affecting the structure in any way; the lift, meant for old and physically challenged visitors, can carry 5 people. 4. Thorough water-proofing of all floors which had become leaky and weak. This aims

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at protecting the structure and the paintings in the art-gallery section. The water-proof clay tiles on the roof were also laid. 5. Re-laying with granite the floor in the basement including the interior steps connecting various rooms. In many places, the steps had to be re-laid to rectify the varying heights and uneven surfaces. 6. Fresh wooden support to windows and doors in the Ice House structure. 7. To protect the building from the vibration caused by the heavy traffic movement on the Marina Beach Road (called Kamarajar Salai), a random rubble pit has been added next to building. 8. The room where Swami Vivekananda stayed, now used for meditation, has been repaired and renovated. The floor has been re-laid with clay tiles and has a new wooden altar adorned with Swamiji’s well-known meditation picture—with two oil lamps on either sides. The removal of wooden roof above the room has added to it a sense of spaciousness—filling the place with awe enhanced by the royal dome. 9. Under Process: Replacing of the wooden floor on the third storey and reconstruction of top terrace of the building with Madras Terrace (as it was earlier) with a few skylights to make the place brighter. T h e

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The restoration work has been done with a grant of rupees one crore by the Government of India. The restoration work was done under the expert consultation and supervision of Sri Ravindra Gundu Rao of RGA Associates based in Mysore. Jeernodhar Pvt. Ltd, a firm based in Mumbai and having expertise in handling such works, executed the delicate restoration work. The work is still under progress and is likely to be completed in two months. Earlier, in 2010-2012, the circular verandas were repaired. The western side of the building was thoroughly repaired and replastered. This had been necessitated by the appearance of vertical and deep crack in the wall. Vivekananda Cultural Centre The new building on the front land leased out by the Government of Tamilnadu, wherein to conduct classes for Yogasanas, Vedic chanting, meditation and other activities, is nearing completion. Built through the generous grant of rupees two crores from the Government of Tamilnadu, the Vivekananda Cultural Centre is likely to be commissioned in a few months’ time. The two-storey building will have class rooms, a 4-D Theatre, book-sales counter and other provisions for conducting the activities planned. o

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The Order on the March Ramakrishna Math and Mission—News and Notes

Commemoration of the 150th Birth Anniversary of Swami Vivekananda The following centres held various programmes to commemorate the 150th birth anniversary of Swami Vivekananda. (Main programmes conducted by them are mentioned against their names.) Asansol: A two-day state-level seminar on Unity in Diversity on 15 and 16 February which was attended by about 1100 people. Bhopal: A spiritual retreat on 15 February in which nearly 150 devotees took part. A state-level youth convention on 16 February which was attended by about 700 youths. Chandigarh: A symposium on Swami Vivekananda—Friend, Philosopher and Guide on 9 February which was attended by about 300 people. Chennai Students’ Home: Classical music concerts at three places in Chennai from 31 January to 2 February which were attended by about 2400 people. Chennai Vidyapith : A special programme comprising speeches and cultural events on 7 January which was attended by about 4000 people; Cultural competitions from 27 January to 4 February in which around 1000 college students participated. Cherrapunji: A regional youth convention at Aizawl, Mizoram, on 19 February in which 525 delegates took part. The General Secretary presided over the convention; a value education programme for Function at Chandigarh Ashrama parents on 22 February which was attended by 515 delegates. Dr K K Paul, Governor of Meghalaya, participated as the chief guest in the programme which was presided over by the General Secretary. Coimbatore Math: A public meeting on 22 February which was attended by 460 persons, mostly T h e

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youths. Delhi: A two-day workshop on 31 January and 1 February for the 65 students who could reach the final round of the written quiz competition in which about 60,000 students from 160 schools had participated; a classical dance performance by children on 31 January which was attended by nearly 500 people; a public meeting comprising speeches by eminent persons and classical instrumental music on 1 February in which more than 800 people took part. Gadadhar Ashrama, Kolkata: Special lectures on Swamiji at the Ashrama on 6 and 19 February and at two schools in Bankura on 10 February which were attended by many devotees and students. Institute of Culture, Kolkata: A two-day national seminar on Swami Vivekananda’s Vision of Future Society on 25 and 26 February. The inaugural session was attended by 250 people and the academic sessions by 107 delegates. Kadapa: A workshop on value education from 7 to 9 February in which 104 teachers participated. Kalady: A youth rally on 13 January in which around 1600 students and teachers took part; cultural competitions from 20 to 24 January in which 160 students from 25 institutions in Ernakulam district participated; the concluding function of Swamiji’s 150th birth anniversary celebration on 5 February which was attended by about 500 people. Madurai: Value education programme for parents at five places from 25 January to 15 February in which altogether 675 parents took part; a special function on 2 February 2014 to mark Swamiji’s arrival at Madurai on 2 February 1897 on his triumphant return from the West. About 600 people attended the programme. Medinipur: A youth convention on 23 January in which around 600 youths took part. Nagpur: A zonal youth convention on 19 February at a college in Amravati which was attended by nearly 5000 youths. Narottam Nagar: A special programme comprising a speech and cultural events on 23 February which was attended by about 550 people. Raipur: In collaboration with Hind Swaraj Shodhpith, the centre conducted a seminar on Swami Vivekananda and Mahatma Gandhi on 8 February which was inaugurated by Sri Shekhar Dutt, Governor of Chhattisgarh, and attended by nearly 500 people; a seminar on Religious Harmony on 9 and 10 February which was inaugurated by Dr Raman Singh, Chief Minister of Chhattisgarh, and attended by about 500 people. Rajkot: A two-day seminar on Unity in Diversity in India on 6 and 7 February, and a three-day music programme from 6 to 8 February in which eminent vocal and instrumental artistes of Indian classical music gave their performances. In all, around 3500 people attended the programmes; national level cultural competitions on 22 and 23 February in which nearly 1200 youths from various parts of the country participated. Ranchi Morabadi: Seminars on Rural and Tribal Development – Based on the Teachings of Swami Vivekananda and Scientific Agriculture for Empowering India on 11 and 12 February in which altogether 732 people participated. Ranchi Sanatorium: A football tournament for rural youths from 22 December to 12 January in which 16 teams participated; a hockey tournament on 9 February in which 16 teams from 16 villages around Ranchi participated. Salem: The concluding function of Swamiji’s 150th birth anniversary celebration on 9 T h e

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February in which about 770 people, comprising mostly students from 14 educational institutions, participated; a value education programme on 21 February at a college in Neikkarapatty, Salem district, which was attended by 103 youths. Sarisha: Youth conventions on 14 and 15 February in which altogether about 2000 youths took part. Shillong: A meeting on 21 February which was attended by about 400 people, mostly youths. The General Secretary addressed the gathering. Swamiji’s Ancestral House, Kolkata: On the centre’s initiative, nine public meetings were held at different places in and around Kolkata from 21 January to 20 February. In all, about 4700 people attended the programmes. A special talk on Swamiji on 23 January at the Ashrama which was attended by 800 people. A five-day classical music programme, named Dhrupad Mahotsav, from 11 to 15 February in which renowned vocalists and instrumentalists gave performances. The General Secretary inaugurated the programme which was attended by about 800 people on each day.

Value Education programme in Salem

The programme at Shillong

Camps Held On the occasion of Magh Mela, Allahabad centre organized a medical camp, discourses, devotional singing and an exhibition depicting the lives and teachings of Sri Ramakrishna, Holy Mother and Swamiji at Triveni Sangam from 13 January to 14 February. In all, 12,685 patients were treated at the medical camp and nearly 90,000 people visited the exhibition. Ranchi Morabadi Ashrama held a central kisan mela (farmers’ fair) from 10 to 12 February which was visited by about 28,000 farmers and villagers. o

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Book Review For review in The Vedanta Kesari,

publishers need to send us two copies of their latest publication.

Swami Vivekananda the Man of Letters by Prof. Dr. K. Subrahmanyam. Published by Swami Vivekananda Yoga Prakashana (SVYP), #19, Eknath Bhavan, Gavipuram Circle, Kempagowda Nagar, Bangalore – 560 019. Email: svyasa@svyasa.org. 2011, paperback, pp.515, Rs.350. The author of this book, Dr Subrahmanyam, is a well-known scholar and an authority on Swami Vivekananda. He has published many books and articles on this perennially interesting and inexhaustible subject. Swami Vivekananda, the Man of Letters is an exhaustive study on eight literary aspects of Swamiji, divided as such for the benefit of readers. The first of these chapters is Swami Vivekananda’s place in English. The chapter begins with a very interesting and informative historical background of the place of English writing in India, beginning with the 18th century. Writers both of creative as well as pragmatic brilliance are discussed and the place of prose in literature examined. It is a wellacknowledged fact that in times of political upheaval, prose styles come into their own, since discussion and debates are rife. From the nineteenth century India in general, and Bengal in particular, produced thinkers and writers who questioned the rationale behind prevalent thinking. Dr Subrahmanyam has discussed the contribution made by, among others, Raja Ram Mohan Roy, M G Ranade, Ganganath Jha, and, of course, Sri Aurobindo. He points out that Indian thinkers were able to express themselves in English as naturally as they did in their own languages and it is against this backdrop that he views Swamiji’s writing. The author argues that Swami Vivekananda was able to rouse the minds and hearts of his listeners through his masterly use of English as a vehicle for his brilliant versatility and his free-ranging observations which reveal the man who wrote the words. This chapter brings out this fact quite forcefully. T h e

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However, this is not where it ends. Swamiji’s genius was more than just the aridity of the intellectual. The second and third chapters examine Swamiji’s works as the poetic and sociological exemplars they are. How do the two seemingly conflicting attributes exist in perfect harmony in Swamiji’s work? The answer lies in his own genius, it is true: he is able to bring opposing things together and show their connections in all his writings. It is true that poesy lies in all his work—his prose has the qualities one usually associates with poetry: rhythm, lofty thought, humanism, spirituality and perfect control over the medium. Says the book, ‘His prose, thus, is highly poetic. His prose, however, is both philosophic and spiritual,’ (p. 80, Swami Vivekananda, the Man of Letters). Through his analysis of Swamiji’s poems, the author shows how Swamiji’s poetry is both a means of self-expression as well as a message to the world. Nor should his Sanskrit compositions be forgotten, for in them, he has created spiritual expressions of the highest order. In the chapter titled Swami Vivekananda’s Sociological outpourings, Dr Subrahmanyam has highlighted some of Swamiji’s most fundamental reasons for writing. Swamiji was not an ordinary ‘fanatical religionist championing the cause of Hinduism’ (p. 125, ibid), but Dr Subrahmanyam speaks of Swamiji’s genius at looking at problems with a view to finding solutions, rather than a pessimistic cataloguing of miserable circumstances. Indeed, his words are characterized by ringing optimism, clarion calls to awaken the masses. Swamiji touched on all aspects

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of society and in his times, the position of the lower castes, the downtrodden and the oppressed—and we can include women in this list—was far from ideal. His writings reveal the desperate speed with which he wanted to see improvement. This chapter gives a logical analysis of Swamiji’s criticism of Indian society and the ills inflicting it. Of course, Swamiji always understood that there was no ‘perfect society’: the imperfections of the human condition ensure this. In the next two chapters, the book describes Swamiji’s religious and philosophical works and his letters and pen pictures. In writing about Swamiji’s religious and philosophical essays, Dr Subrahmanyam says that behind Swami’s writings there exists a combination of Adi Shankara’s intellect and the Buddha’s compassion. In that lies its universal appeal. As for his pen pictures, surely the most moving is the one about his Master. In his letters, we engage with the voice of one who is completely involved with his mission and so become poetic prayers. ‘The letters of Vivekananda’ are, according to the author, ‘a veritable treasure of wisdom, poetry and philosophy,’ (p. 312, ibid). The last three chapters deal with Swamiji’s narrative art, rhetoric and style and, finally, his literary profile. In his examination of Swamiji’s narrative art, the author considers the many indigenous fables, stories, legends and myths that Swamiji uses in order to illustrate and drive home his point to his audience. He has used incidents from the Ramayana, the Mahabharata, and of course the Bhagavad Gita. In so doing, he made his readers and listeners even more involved with the subject in a way that clarified their doubts. His western listeners were completely taken with his powers of rhetoric, all the more so because they knew it was not mere rhetoric. It was used to serve his purpose: sarcastic at times, direct and powerful at others, he was able to engage his listeners in ways that they had not imagined possible. The very last chapter, ‘Swami Vivekananda’s Literary Profile’, pulls the whole book together and the author examines the influence Swamiji has had and continues to have. Stalwarts such as Romain Rolland, Sri Aurobindo, and Nehru have written about the electric effect his words have had on them. This particular trait exists not only in his essays, but also his letters and his oratory, which fired people to change their lives. T h e

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Dr Subrahmanyam’s mastery over his subject is at all times evident as is his great love and respect for his subject. He brings out Swami Vivekananda in his totality as a creative genius, as being of the greatest value for the general reader. The style of writing is easy and the most difficult concepts have been expressed such that every reader will find himself engaged and absorbed by what he reads. The book is very well produced and the good news is that each of the chapters is available separately in the form of booklets, thereby making reading it very easy and practical. Even in the book itself, each chapter is an entity by itself and can be read on its own. There are a few typographic errors which do not detract from the book’s essential excellence and can be put right in the next edition. ___________________________PREMA RAGHUNATH, CHENNAI

Mother of Mayavati By Amrita M Salm, Ph.D. Published by Advaita Ashrama, Mayavati, Champavat, Uttarakhand.2012, Hardbound, pp.399 + xxiii, Rs.25 Appropriately dedicated to Swami Vivekananda ‘for bringing the message of Vedanta to the West’, Mother of Mayavati conveys to us a very traditional Indian concept of ‘sahadharmachari’, exemplified by Sita. As 1896 opened, the West was getting awakened to the Vivekananda phenomenon, the message of Advaita and the discipline of yoga. In London, a middle-aged couple, Captain Henry Sevier and Charlotte Sevier, attend a lecture by the Indian monk who had been in the news since the Chicago Parliament of Religions. The Captain had served in the British Indian Army for five years and this was an added interest. And then? ‘The philosophy the swami expounded, the oneness of existence, known as Advaita Vedanta, so attracted them that within a short time their lives changed dramatically. They lost all interest in a comfortable, cultured social life without a spiritual focus; now they wanted to experience the very depths of their souls.’

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Typical products of the Victorian Age, wellendowed with worldly riches, loved by family and friends, the Seviers could have simply faded away peacefully in their immediate society. Instead, they were drawn into the magic circle of the Ramakrishna-Vivekananda movement which would make them founders of an institution in the Himalayan range that has endured to this day as a beacon of Jnana Yoga. The British couple were drawn to Swami Vivekananda because he was not only a philosopher but carried a clear, practical view of the work to be done. He was not giving them an alternate ideology; they were not being uprooted from their religion to a new set of dogmas and rituals. This was allencompassing Advaita: the philosopher was not cut off from the worker, nor was he isolated from the devotee. The global view taken by Hinduism reveals each one of us travelling by different paths to reach the same Goal. The Seviers were very happy and took Swami Vivekananda with them on a continental tour. It was when travelling in the Alps that he told the Seviers how he would love a retreat for the devotees and monks of the Ramakrishna Order in the Himalayas. The Captain and Charlotte accompanied Swami Vivekananda when he returned to India in 1897. Presently, they were in the Himalayas to fix a suitable location for what would become the Advaita Ashrama. Amrita Salm progresses with her story step by step, sculpting as it were a noble Grecian statue in marble. Life in India could not have been easy or comfortable for Charlotte. After Captain Sevier passed away things must have looked bleak. But she was ‘a brave soul’ according to Swami Vivekananda. She was clear about what she wanted to do. She should give a local habitation and name to the vision of Swami Vivekananda. The Advaita Ashrama at Mayavati and the Vivekananda Ashrama at Shyamla Tal were her creations. She struggled on bravely and succeeded in initiating work that has endured to this day. Though we had known about Mrs. Sevier as a gem-like disciple of Swami Vivekananda, Amrita M. Salm’s conscientiously researched work brings before us a figure who injects in us idealism, faith, firmness, compassion and peace. Mother of Mayavati is meant for careful study and meditation. Apart from Mrs. Sevier, there are also other disciples of the Movement and Pitaji Sevier himself who T h e

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appear before us as inspirations. Then, there are the valuable appendices including the letters and articles written by Mrs. Sevier. Her attention to detail when recording her travels in Egypt is marvellous. She was passionate about giving Indian women a good education and empower them, decrying the manner in which they were ‘drugged with the sedative of ignorance’. Mrs. Sevier could be humorous too: ‘The Secrets of a Purse’ and ‘The Parrot and the Letter’, for instance. Or the arresting ‘Overheard in a Garden: An Allegory’ which effortlessly teaches a lesson in religious amity. Each plant has its own way of worshipping the Sun. With this knowledge, all of them in the garden adore the Sun. Reading Mother of Mayavati itself is a holy, inspirational pilgrimage. ___________________________ PREMA NANDAKUMAR, TRICHY

Panchajanyam Beckons By V. Partha sarathy Published by Divya Prema foundation 1A, “SRINIVAS”, 30, Maharaja surya rao road Alwarpet, Chennai - 600018. 2013, Paperback, Pp.13. Rs.100. Panchajanyam Beckons is a laudable attempt to present the quintessence of Bhagavad Gita for the younger generation of today, who have no time to read a book of 700 verses. Parthasarthy, the author of the book, with great enthusiasm and commitment has focused on fifteen shlokas (verses). He divides them into four groups. Group 1 has 2 verses (Ch.13 Kshetra Kshetrajna Yoga: shloka 22, Ch.3 Karma Yoga:15), which deal with how the world is a play of the Supreme Cosmic Soul and it is established in activity. Group 2 has 5 shlokas (Ch.18 Moksha Sannyasa Yoga: shloka 45,46, and 47, Ch.2 Sankhya Yoga:47, Ch.9 Rajavidya Raja Guhya Yoga:27), which deal with right action that can bring us close to God. Group 3 consists of 3 slokas (Ch.6 Dhyana Yoga: sloka 7, Ch.5 Sannyasa Yoga:18, Ch.6 Dhyana Yoga:47), which define the state of perfection of realized souls as all their actions are dedicated to God and they maintain equanimity in all situations. Group 4 presents 5

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slokas (Ch.9 Raja Vidya Raja Guhya Yoga: Sloka 22, Ch.18 Moksha Sannyasa Yoga:61, 62, 65, 66) which discuss how God has immense love for man and asks him to surrender to Him in order to be saved from this wheel of life and death. The result of this dialogue is positive as Arjuna emerges from his depression to face the Kaurava army with courage and confidence. Further, to reinforce the message of the Gita, the author identifies ten statements of Sri Krishna from various chapters, and presents them as Ten Commandments, reminiscent of what Christianity offers. The approach of the author is to present a shloka in Sanskrit, then a transliteration in English, followed by meanings of the words from Sanskrit to English, then a commentary on the shloka by various commentators. The book contains attractive pictures of Sri Krishna and Arjuna in the battle field of Kurukshetra. It is a garland of shlokas of the Bhagavad Gita. A commendable production. _____________________________ N. EAKAMBARAM, CHENNAI.

Adhyatma-Ramayanam Published by Shastra Dharma Prachar Sabha,91, Chowringhee Road, Kolkata – 7000 020, E-mail: sdps_us@yahoo. com, 2012, Hardback pp.453, Rs.250 The Adhyatma Ramayanam is one of the several Ramayanams born out of Valmiki’s Adi Kavya. Here Rama is depicted as an Incarnation unlike in Valmiki who portrays Him as an epitome of human excellences. Sri Ramakrishna alludes to it while speaking to Mahimacharan. He refers to Bharadwaja’s recognition of Rama as the Eternal Self who has assumed human form with the help of Maya. And Sita is the Maya Shakti. Sri Ramakrishna once told Naren that after he experienced Samadhi, he craved to hear only about God and he would go in search of places where sacred books like the Adhyatma Ramayana were read or recited. The Adhyatma Ramayanam, being part of Brahmanda Puranam, is presumed to have been written by Veda Vyasa. The teaching of the Text T h e

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is that Bhakti and Jnana are not only reconcilable but go hand in hand. In terms of volume, it is only one-sixth of the source. It is said that Tulasidas was inspired by Adhyatma Ramayana to write his Ramacharit Manasa. There are a number of deviations from the original. Rama is born as a little Mahavishnu. Rishis shower adulatory hymns on Rama on His Divinity. It is only illusory Sita that is abducted by Ravana and the real Sita is entrusted to FireGod. Ravana cultivates vidwesha bhakti [devotion by confrontation] to attain liberation quickly. It is Shabari who tells Rama first about the whereabouts of Sita.’Ramagita’ in Uttara Kandam is packed with Advaitic content. Ravana is warned about his end by Kala Nemi. All this is not in Valmiki. Swami Harshananda in his scholarly and informative Foreword to the book says: ’In the orthodox circles of Rama devotees, the Adhyatma Ramayanam is considered to be a mantra shastra, a sacred book, each stanza of which is revered as a ‘mantra’[a mystic syllable] and devoutly repeated in a ceremonial way’. Shastra Dharma Prachara Sabha of Kolkata has brought out such a holy book in a beautiful format with a colorful picture of Rama Pattabhishekam on the jacket, a picture of Sita and Hanuman in the Ashoka Vana inside the front cover and the repetition of the mantra, ‘Sri Rama Jaya Rama Jaya Jaya Rama’ in miniscule script inside the back cover. The Sabha was founded 76 years ago during the Raj to fight against materialism and mindless Westernization and propagate Sanatana Dharma in India and abroad. ‘Truth’ is a global English weekly mouthpiece of the Sabha wherein the book under review was serialized from 2007 to 2012. Now, it has come in book-form. At the end Sri Rama Stotram is added for recitation. Translation can be literal or free. The recent trend for religious books is preference of accuracy to readability. The translator(s) in this case have been loyal to the original as it is a mantra shastra. By and large, the target language is impeccable. But the reviewer is constrained to find instances of grammatical and syntactical errors, wrong words, unconventional expressions. The print and the paper are of a superior quality. Sanskrit script could have been a little bolder to facilitate easier reading. _______________________ K.PANCHAPAGESAN, BANGALORE

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December 2012 issue of the Vedanta Kesari now available in book form

Indian Culture Its Timeless Appeal and Ageless Charm The core philosophy of Indian Culture a nd its significance in modern times

A must for all students and admirers of Indian Culture

Indian culture is one of the most ancient and diverse cultures in the world. What is more, it is a living culture, not tucked away in museums and dusty volumes but a living force in the daily and social lives of millions of Indians, in India and abroad. Despite these ennobling truths, it is also a fact that much needs to be done to preserve and cultivate Indian culture especially amongst youth. Dwelling on various aspects of our cultural heritage and the grand philosophy, this volume tries to bring together the scholarly and everyday approach to Indian culture. This aims at promoting understanding of Indian culture in a simple and easy-to-read style, without losing its serious and profound dimensions.

The whole book printed in four-colours Hard bound, Pages. x + 374 Price: Rs. 275/- + Postage: Rs.30/-for single copy. Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email: mail@chennaimath.org

Request for VPP not accepted

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Ramakrishna Mission Sevashrama

(A branch centre of Ramakrishna Mission, P.O. Belur Math. Distt. Howrah, W.B. – 711 202) Swami Vivekananda Path, P.O. Bela, Muzaffarpur–843 116, Bihar, Phone: 0621-2272127, 2272963 E-mail: rkm.muzaffarpur@gmail.com Website: www.rkmmuzaffarpur.org

Appeal On the Occasion of 150th Birth Anniversary of Swami Vivekananda

Eye, ENT, Dental Clinic cum Diagnostic Centre Present Infrastructure: Oldest Eye Infirmary in North Bihar established in 1947, General dispensary, Dental, Homeopathy, X-Ray, Pathology; Our Vision:

A new Medical Building with Specialty in Eye, ENT and Dental care, Various OPD Sections, Well equipped Clinical Lab., R & D Section, Modern Diagnostic, Para medical Training.

First Phase Requirement: 13000 Sq. ft. Construction of Medical Building, Gl.Fl. remaining work—Rs.20 Lakh, Recovery Unit—70 Lakh, Diagnostic Unit—60 Lakh, Doctors / Staff Qrs.—60 Lakh, Equipments: Rs.65 Lakh, Permanent Fund: Rs. 1 Crore Work in Progress: Finishing work of Gr. Fl. and construction of Recovery Unit is in progress

Work in Progress

Surgery in O.T.

Post Care

Dear Friends, Your contribution towards up-coming eye, e n t, dental care project for a place like Muzaffarpur where backlog in blindness eradication is very large and health infrastructure is very poor will be palpably a real homage to Swami Vivekananda whose heart bled for poor humanity. Donors will find here a right place to perpetuate memories and sentiments of their near and dear ones. With Prayers to Holy Trinity for you and all yours, Swami Bhavatmananda Secretary Any contribution made in favour of “Ramakrishna Mission Sevashrama, Muzaffarpur.” is exempted from Income Tax u/s 80G of IT Act 1961. Details of the Project may be had from our office.

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Goa—Blessed by His Sacred Touch Swami Vivekananda travelled the length and breadth of India during his Parivrajak-days. Motivated by an inner urge to explore and imbibe the varying colours of India and her timeless culture, and inspired by a deep monastic passion to visit various Tirthas that dot India’s sacred geography, Swamiji went around the country. During these travels, he visited Goa in 1892 and spent some days in this ancient part of India— seeing most of its sacred places, interacting with many people in Goa, both eminent and commoners. This booklet provides an overview of this visit, bringing together the scattered facts and information, along with multicolour pictures.

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : mail@chennaimath.org

Pages 72. Price: Rs. 20/- + Postage: Rs.20/-for single copy. No request for VPP entertained

New Release

Nectar of Supreme Knowledge Yoga Vasistha Sara Translated by Swami Sarvadevananda

Yoga Vasistha is one of the most revered texts of Indian spiritual tradition. By showing the ever-changing nature of appearance through fables and spell-binding tales, the text brings us closer to an appreciation of the consciousness that observes and witnesses all things. This volume is the English translation of Yoga Vasistha Sara by Swami Dhireshananda (a renowned scholar and a disciple of Swami Shivananda)—the Bengali translation of the original Sanskrit, with commentary. The English translation is by Swami Sarvadevananda, head of Vedanta Society, Hollywood, USA. Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : mail@chennaimath.org

Hardbound, Pages 362, Price: Rs.200/-Postage: Rs.30/-for single copy. No request for VPP entertained

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TEACHERS & WARDENS VACANCIES IN ARUNACHAL PRADESH If you are a graduate and you have a calibre to teach and zeal to serve India, grab this unique opportunity: Vivekananda Kendra Vidyalayas (VKVs) in Arunachal Pradesh are awaiting your services 33 English medium co-educational schools affiliated to CBSE, Excellent performance, Emphasis on Value & Spiritual Education, Ample scope for Personal & Professional Development of teachers. Eligibility for Teachers: Graduates and Post Graduates in English, Hindi, Sanskrit, Physics, Chemistry, Mathematics, Biology, History, Geography, Economics, Commerce, Computer Science, Library Science, Physical Education. B.Ed. preferred. Eligibility for Wardens: Minimum Graduation degree in any subject; Good communication skills in English; Past experience in school hostel administration & former military background preferred. To apply, Courier/Email Resume within 10 days to: The Secretary, VKVs Arunachal Pradesh Trust, Riverside, P.O. Box 104, Near S.P. Office, Dibrugarh â&#x20AC;&#x201C; 786001, Assam. Ph: (0373) 2324320. Email: hr@vkvapt.org (Applications by Email accepted). Download Application Form / Apply Online, through our website http://vkvapt.org/ join-us/as-a-teacher

The Ramakrishna Mission Institute of Culture Gol Park, Kolkata - 700 029

DEBESH KAMAL SCHOLARSHIP 2014 Candidates going abroad for higher studies may apply by 15 April 2014 downloading Forms & Rules from our website : www.sriramakrishna.org. or send a self-addressed envelope with stamp of Rs.5/-

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NAVAJEEVAN BLIND RELIEF CENTRE (FREE HOME FOR THE BLIND, ORPHAN AND AGED) TIRUCHANOOR, TIRUPATI - 517503. Ph : 0877-2239992, 9908537528 [Mob.] E-mail: sreenavajeevan@gmail.com Website: www.navajeevan.org

An Appeal 35 Years of Service to Humanity 1979 - 2014 1. Navajeevan School & Hostel for Blind Children – 2. Navajeevan Free Eye Hospital – 3. Navajeevan Free Home for Aged – 4. Navajeevan Annaksetram - 5. Navajeevan Sharanagati Vridhashram – 6. Navajeevan Rural Medical Centres - 7. Navajeevan Eye Care Centres - 8. Navajeevan Orphanage Children Homes –

Tirupati, Parlekhimundi, Golamunda Tirupati Tirupati, Rishikesh, Parlekhimundi and Chennai Kothapeta / Rishikesh Tirupati Berhampur [Orissa] Serango & Kalahandi [Orissa] Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku

A Humble Request for Donation 1. Sponsor one day Annadan to Blind Children and aged

– Rs. 5000/-

3. Sponsor one blind child or Orphan child for one year

– Rs. 6000/-

2. Sponsor 5 IOL Cataract Eye Operations

4. Sponsor one poor aged person for one year

5. Sponsor one free eye camp at Rural/Tribal area 6. Vidyadan—Educational aid for one Child

– Rs. 7000/–

Rs. 5000/-

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Rs. 2000/-

– Rs. 50000/-

Donor devotees can send their contributions by cheque/DD/MO to the above address on the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord Balaji Venkateswara of Tirupati as blessings. Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act. Our Bank details for online transfer : Bank Name : Indian Bank , Gandhi Road Branch, Tirupati SB A/c No: 463789382, Account Holder : Navajeevan Blind Relief Centre, Branch Code: T036, IFSC code: IDIB000T036,

‘We can attain salvation through social work’ – Swami Vivekananda K. Sridhar Acharya Founder/ President

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Hold fast to the truth. Be pure-hearted. The purer you become the more will your mind be absorbed in God. —Swami Brahmananda

The marble image of Swami Brahmananda, the spiritual son of Sri Ramakrishna and the first President of the Ramakrishna Order—on his birthday celebrations T h e V edan —in Swami Brahmananda's Samadhi Mandir, Belur Math

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Vol.101-4 The Vedanta Kesari (English Monthly) April 2014. Regd. with the Registrar of Newspapers for India under No.1084 / 57. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 12-14. LICENCED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2012-14 Date of Publication: 24th of every month

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

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Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000 Contact: P R I L 2 www.chennaimath.org 0 1 4 T h e Sri V Ramakrishna e d a n t a K eMath, s a r i Chennai. ~ IV ~ AWebsite: