The Vedanta Kesari August 2014

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The Vedanta Kesari THE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Swami Vivekananda’s Statue, Vivekananda University, Belur

A ugust 2014

India's Timeless Wisdom

One has to think about the solution of difficulties before they arise. It is not proper to dig a well when the house is on fire. —Traditional Saying

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda Printed and published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trust S T 2 0 1 4 h e V e d a n t a KMath e s aRoad, r i  ~ 2Mylapore, ~ A U G UChennai fromT No.31, Ramakrishna - 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. 8

ISSN 0042-2983

101

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Year

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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 AUGUST 2014

Vedic Prayers

285

Editorial  An Anatomy of Fanaticism

286

Articles  Swami Saradananda in America: A Tapestry of Images Vandana Jani  Vedic Chanting and its Relation to Indian Music Subhadra Desai  The Spiritual Universe of Sri Ramacharitamanas:

As Seen through Its Two Invocatory Verses A.P.N. Pankaj  Sister Subbalakshmi—A Pioneer in Women’s Education In South India Prema Raghunath  Knowing the Self—Through the Path of Unselfish Work Brahmachari Tridivachaitanya

292 300

304 308 314

New Find  Unpublished Letters of Swami Saradananda 298 The Order on the March 318 Book Reviews 320 Feature  Simhâvalokanam (Misconception about Vedanta Removed) Cover Story: Page 6

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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 : thevedantakesari@chennaimath.org Website : www.chennaimath.org TO OUR SUBSCRIBERS

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N Cover Story N Swami Vivekananda’s Statue at Sarada Pith, Belur Located next to Belur Math, in the campus of Ramakrishna Mission Vivekananda University, this eight feet-high statue of Swami Vivekananda, placed on a three-feet high pedestal, was made by Sri Nityananda Bhakat, a Professor in the Arts college in Calcutta. Unveiled in December 1997 by Swami Bhuteshanandaji Maharaj, the then President of the Ramakrishna Order, the statue is visible right from the entrance to the University Campus, and draws attention of thousands of visitors and devotees to Belur Math who pass in front of it daily. The picture on the cover was taken in December 2013, at night. Like Swamiji’s sterling qualities and noble personality, the statue seems to shine out of the darkness of an early evening. Or as the Shvetashvatara Upanishad declares (3.8), ‘By knowing Him [the Ultimate Reality] who is beyond darkness, we can go beyond death.’ No matter how dense be the darkness of circumstances, the light within never dies—as the lighted up statue of Swamiji seems to convey. 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).

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DONORS Mr S.G. Narasimhamurthy, Bengaluru Mrs Uma N. Murthy, Bengaluru Mr R. Venkatesan, Chennai Mr Milind Sharad Chitale,, Maharashtra Mr M.N. Talwar, Karnataka

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Shiv Shakti Bhawan Mandir, Dehradun, Uttarakhand - 248 140 Lala Jagat Narain Vridh Ashram, Haridwar - 249 410 Bharain Centre Senior Citizens Home, Kollam, Kerala - 691 579 University Library, Greenways Road, Chennai - 600 028 Ranchi University, Ranchi, Jharkhand - 834 008 To be continued . . .

The Vedanta Kesari VOL. 101, No. 8, AUGUST 2014 ISSN 0042-2983

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SOUL IS POTENTIALLY DIVINE.

T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN. 7

Vedic Prayers

Tr. by Swami Sarvananda

O Sun, offspring of Prajapati, Thou lonely courser of the heaven, Thou controller and supporter of all, contract Thy rays, withdraw Thy light. Through Thy grace, I behold the most blessed from of Thine. I am indeed He, that Being who dwells there.

B He [the Ultimate Reality, Brahman] is nearer to us than even our senses, nearer to us than our own thoughts; it is in and through Him that we see and think. To see anything, I must first see Him. To see this wall I first see Him, and then the wall, for He is the eternal subject. Who is seeing whom? He is here in the heart of our hearts. Bodies and minds change; misery, happiness, good and evil come and go; days and years roll on; life comes and goes; but He dies not. The same voice, ‘I am, I am’, is eternal, unchangeable. In Him and through Him we know everything. In Him and through Him we see everything. In Him and through Him we sense, we think, we live, and we are. And that ‘I’, which we mistake to be a little ‘I’, limited, is not only my ‘I’, but yours, the ‘I’ of everyone, of the animals, of the angels, of the lowest of the low. That ’I am’ is the same in the murderer as in the saint, the same in the rich as in the poor, the same in man as in woman, the same in man as in animals. From the lowest amoeba to the highest angel, He resides in every soul, and eternally declares, ‘I am He, I am He’. When we have understood that voice eternally present there, when we have learnt this lesson, the whole universe will have expressed its secret. Nature will have given up her secret to us. Nothing more remains to be known.

Thus we find the truth for which all religions search, that all this knowledge of material sciences is but secondary. That is the only true knowledge which makes us one with this Universal God of the Universe.

—Swami Vivekananda, CW, 2: 154 T h e

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Editorial

An Anatomy of Fanaticism ‘My Standard is the Best’ ‘My teacher is such an interesting madam,’ tiny Mukesh was recalling his school time to his mother. ‘She teaches arithmetic and each day, she gives a different solution. Two plus two is four, she said the other day. And today, she said, three plus one is four!’ His mother smiled and smiled. Mukesh was so innocent and naïve but he was speaking out a profound issue in his simple, childlike language.

Like Mukesh, we too have similar problems—in different ways and areas of life. For instance, we ask, ‘How could God with Form also be God without Form?’ Or, ‘How can same God be called by different names? If I call Him as Vishnu, how could he be Shiva? Or by some other name?’ And so on.

Not only in terms of religious issues, the problem of one-sided thinking is universal in its existence. It is the problem of finding out the underlying truth behind the multiplicity of expressions, extending into diverse forms of life. We hold something as true and then fail to understand, like Mukesh, that different expressions of the same thing are laid out in different ways and methods. And this nonunderstanding leads to a hardened stand; we become intolerant and, ultimately, violent.

Fanaticism extends to the way we eat, dress, speak, pray and what not. We want everyone to be like us! Setting ourselves as the standard of the universe!

Giving an example of this type of thinking, Swami Vivekananda quoted an encounter he had in Chicago1:

pulled at my turban. I looked back and saw that he was a very gentlemanly-looking man, neatly dressed. I spoke to him; and when he found that I knew English, he became very much abashed.

On another occasion in the same Fair another man gave me a push. When I asked him the reason, he also was ashamed and stammered out an apology saying, ‘Why do you dress that way?’ The sympathies of these men were limited within the range of their own language and their own fashion of dress. Much of the oppression of powerful nations on weaker ones is caused by this prejudice. It dries up their fellow-feeling for fellow men. That very man who asked me why I did not dress as he did and wanted to ill-treat me because of my dress may have been a very good man, a good father, and a good citizen; but the kindliness of his nature died out as soon as he saw a man in a different dress.

The same holds true of other aspects of life—food, eating habits, language, cultural beliefs and, of course, religious traditions.

Fanatics Spoil Life Being caught in our prejudices and narrow outlooks, we spoil our lives, Swamiji said in one of his lectures2:

When I came to this country and was going through the Chicago Fair, a man from behind T h e

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When you come out of the company of fanatics you may learn how really to love and sympathise. And the more you attain of love and sympathy, the less will be your power to condemn these poor creatures; rather you will sympathise with their faults. It will become possible for you to sympathise with the drunkard and to know that he is also a man like yourself. You will then try to understand the many circumstances that are dragging him down, and feel that if you had been in his place A U G U S T

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you would perhaps have committed suicide.

I remember a woman whose husband was a great drunkard, and she complained to me of his becoming so. I replied, ‘Madam, if there were twenty millions of wives like yourself, all husbands would become drunkards.’ I am convinced that a large number of drunkards are manufactured by their wives. My business is to tell the truth and not to flatter anyone. These unruly women from whose minds the words bear and forbear are gone for ever, and whose false ideas of independence lead them to think that men should be at their feet, and who begin to howl as soon as men dare to say anything to them which they do not like—such women are becoming the bane of the world, and it is a wonder that they do not drive half the men in it to commit suicide. In this way things should not go on. Life is not so easy as they believe it to be; it is a more serious business!

Similar is the case with men, or husbands who have lost all sense of proportion and become most unfaithful and selfish people, driving their wives to such trying situations.

Sympathy and mutual understanding is what is needed to make us complete human beings. We cannot overnight change the world but a generous and open heart will make us aware of the task before us and reveal to us the way to bring change in our and others’ lives. It needs evolving out of our ego-world of self-righteousness and self-centredness.

Our approach should be positive, as Swamiji advised,3

true. Do this, and let him compare. You give him the truth, and there your work is done. Let him compare it in his own mind with what he has already in him; and, mark my words, if you have really given him the truth, the false must vanish, light must dispel darkness, and truth will bring the good out. This is the way if you want to reform the country spiritually; this is the way, and not fighting, not even telling people that what they are doing is bad. Put the good before them, see how eagerly they take it, see how the divine that never dies, that is always living in the human, comes up awakened and stretches out its hand for all that is good, and all that is glorious.

That is the positive approach one should follow—‘Put the good before them.’

The ‘Work Fanaticism’ There is another kind of fanaticism which Swamiji speaks of in the context of doing good to others. Of course doing good is one of the greatest motive powers which makes human beings work. It inspires and enthuses people in many ways but this also leads to a another kind of fanaticism—the idea that we can make the world free from all evil, pain and wickedness forever! However charming this ideal may look, it is impractical and just an imagination. Says Swamiji,4

Have faith in man first, and then having faith in him, believe that if there are defects in him, if he makes mistakes, if he embraces the crudest and the vilest doctrines, believe that it is not from his real nature that they come, but from the want of higher ideals. If a man goes towards what is false, it is because he cannot get what is true. Therefore the only method of correcting what is false is by supplying him with what is T h e

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Evil is everywhere; it is like chronic rheumatism.

Drive it from the foot, it goes to the head; drive it from there, it goes somewhere else. It is a question of chasing it from place to place; that is all. Ay, children, to try to remedy evil is not the true way. Our philosophy teaches that evil and good are eternally conjoined, the obverse and the reverse of the same coin. If you have one, you must have the other; a wave in the ocean must be at the cost of a hollow elsewhere. Nay, all life is evil. No breath can be breathed without killing some one else; not a morsel of food can be eaten without depriving some one of it. This is the law; this is philosophy. Therefore the only thing A U G U S T

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we can do is to understand that all this work against evil is more subjective than objective.

The work against evil is more educational than actual, however big we may talk. This, first of all, is the idea of work against evil; and it ought to make us calmer, it ought to take fanaticism out of our blood. The history of the world teaches us that wherever there have been fanatical reforms, the only result has been that they have defeated their own ends. No greater upheaval for the establishment of right and liberty can be imagined than the war for the abolition of slavery in America.

The ideal of Karma is not just doing good but transforming oneself through what one does. It is not mere work but the attitude behind the work, that is the point here.

Swamiji further says,5 All ideas of making the world perfectly happy may be good as motive powers for fanatics; but we must know that fanaticism brings forth as much evil as good. The Karma-Yogi asks why you require any motive to work other than the inborn love of freedom. Be beyond the common worldly motives. ‘To work you have the right, but not to the fruits thereof.’ Man can train himself to know and to practise that, says the Karma-Yogi. When the idea of doing good becomes a part of his very being, then he will not seek for any motive outside. Let us do good because it is good to do good; he who does good work even in order to get to heaven binds himself down, says the Karma-Yogi. Any work that is done with the least selfish motive, instead of making us free, forges one more chain for our feet.

This is the ideal of detached action that Sri Krishna underlines in the Gita.6 Religious Fanaticism To talk of religious fanaticism and its evils is to just reiterate a widely known fact of life. Whether it is philosophy or mythology or rituals, each religion seems to make an exclusive claim that it is the right thing, the true way. Sri Ramakrishna used to say that everyone thinks that his watch alone shows the right time. And what happens when we insist on it? Describes Swamiji7: Each religion brings out its own doctrines and insists upon them as being the only true ones.

And not only does it do that, but it thinks that he who does not believe in them must go to some horrible place. Some will even draw the sword to compel others to believe as they do. This is not through wickedness, but through a particular disease of the human brain called fanaticism.

They are very sincere, these fanatics, the most sincere of human beings; but they are quite as irresponsible as other lunatics in the world.

This disease of fanaticism is one of the most dangerous of all diseases. All the wickedness of human nature is roused by it. Anger is stirred up, nerves are strung high, and human beings become like tigers.

Of course one needs to be devoted to one’s spiritual ideal but not by becoming fanatical about it. For, says Swamiji,8

This is the ideal of Karma Yoga and the more we understand it, the more effective and non-stressful will our work become.

We will then do our best but remain unaffected by the fruits of action, good or bad.

Self-transformation, and through that, worldtransformation, is the goal of Karma Yoga.

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This kind of love is somewhat like the canine instinct of guarding the master's property from intrusion; only, the instinct of the dog is better than the reason of man, for the dog never mistakes its master for an enemy in whatever dress he may come before it. Again, the fanatic loses all power of judgment. Personal considerations are in his case of such absorbing interest that to him it is no question at all what a man says—whether it is right or wrong; but the one thing he is always particularly careful to A U G U S T

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know is who says it. The same man who is kind, good, honest, and loving to people of his own opinion, will not hesitate to do the vilest deeds when they are directed against persons beyond the pale of this own religious brotherhood.

from it. What Swamiji points out is that we should go deeper into the issue11: Simply hearing lectures and all this nonsense— making the Battle of Waterloo in the brain, simply unadjusted [undigested?] ideas—is no good. Devotion to one idea—those that have this will become spiritual, will see the light. You see everyone complaining: ‘I try this’ and ‘I try that’, and if you cross question them as to what they try, they will say that they have heard a few lectures in one place and another, a handful of talks in one corner and another. And for three hours, or a few days, they worshipped and thought they had done enough. That is the way of fools, not the way to perfection—not the way to attain spirituality.

What is the way out then? Citing the Vedic statement, Swamiji went on to say9, . . . It is a grand explanation, one that has given the theme to all subsequent thought in India, and one that will be the theme of the whole world of religions: ‘Ekam Sat Vipra Bahudha Vadanti— that which exists is One; sages call It by various names.’ In all these cases where hymns were written about all these gods, the Being perceived was one and the same; it was the perceiver who made the difference. It was the hymnist, the sage, the poet, who sang in different languages and different words, the praise of one and the same Being.

Narrowness versus Broadmindedness Generally we think being liberal and broadminded will solve the problem of life.

We think being devoted to an ideal is equivalent to being narrow and we should give up all ‘narrowness.’ But Swamiji cautions of the dangers of being a liberal10: Liberalism dies because it is dry, because it cannot rouse fanaticism in the human mind, because it cannot bring out hatred for everything except itself. That is why liberalism is bound to go down again and again. It can influence only small numbers of people. The reason is not hard to see.

Liberalism tries to make us unselfish. But we do not want to be unselfish—we see no immediate gain in unselfishness; we gain more by being selfish. We accept liberalism as long as we are poor, have nothing. The moment we acquire money and power, we turn very conservative.

The poor man is a democrat. When he becomes rich, he becomes an aristocrat. In religion, too, human nature acts in the same way.

So what is the way to spirituality? It is through the idea of accepting and being devoted to a spiritual ideal and pursing it with determination and respect. Says Swami Vivekananda,12 Take up one idea, your Ishta, and let the whole soul be devoted to it. Practise this from day to day until you see the result, until the soul grows. And if it is sincere and good, that very idea will spread till it covers the whole universe.

Let it spread by itself; it will all come from the inside out. Then you will say that your Ishta is everywhere and that He is in everything.

Of course, at the same time, we must always remember that we must recognize the Ishtas of others and respect them—the other ideas of God—or else worship will degenerate into fanaticism.

Illustrating how this degeneration turns into most laughable and ridiculous form of devotion, Swamiji narrates a story13:

Does it mean that one should not think in a liberal way? That being liberal is bad? Far T h e

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There is an old story of a man who was a worshipper of Shiva. There are sects in our country who worship God as Shiva, and others who worship Him as Vishnu. This man was a great worshipper of Shiva, and to that he added a tremendous hatred for all worshippers of A U G U S T

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Vishnu and would not hear the name of Vishnu pronounced. There are a great number of worshippers of Vishnu in India, and he could not avoid hearing the name. So he bored two holes in his ears and tied two little bells onto them.

Whenever a man mentioned the name of Vishnu, he moved his head and rang the bells, and that prevented his hearing the name.

But Shiva told him in a dream, ‘What a fool you are! I am Vishnu, and I am Shiva; they are not different—only in name. There are not two Gods’. But this man said, ‘I don’t care. I will have nothing to do with this Vishnu business’.

He had a little statue of Shiva and made it very nice, built an altar for it. One day he bought some beautiful incense and went home to light some of the incense for his God. While the fumes [smoke] of his incense were rising in the air, he found that the image was divided into two: one half remained Shiva, and the other half was Vishnu. Then the man jumped up and put his finger under the nostril of Vishnu so that not a particle of the smell could get there.

Then Shiva became disgusted, and the man became [was turned into] a demon. He is [known as] the father of all fanatics, the ‘bell eared’ demon [ghanta-karna]. He is respected by the boys of India, and they worship him. It is a very peculiar kind of worship. They make a clay image and worship him with all sorts of horrible smelling flowers. There are some flowers in the forests of India which have a most pestilential smell. They worship him with these and then take big sticks and beat the image. He [the ‘bell eared’ demon] is the father of all fanatics who hate all other gods except their own.

the energy out of one point in order to put it into another. A man loves one woman and then loves another; and to love the other, he has to hate the first. So with women. This characteristic is in every part of our nature, and so in our religion. The ordinary, undeveloped weak brain of mankind cannot love one without hating another. This very [characteristic] becomes fanaticism in religion. Loving their own ideal is synonymous with hating every other idea.

This should be avoided and, at the same time, the other danger should be avoided. We must not fritter away all our energies, [otherwise] religion becomes a nothing with us--just hearing lectures. These are the two dangers. The danger with the liberals is that they are too expansive and have no intensity. You see that in these days religion has become very expansive, very broad.

But the ideas are so broad that there is no depth in them. Religion has become to many merely a means of doing a little charity work, just to amuse them after a hard day’s labour—they get five minutes religion to amuse them. This is the danger with the liberal thought. On the other hand, the sectarians have the depth, the intensity, but that intensity is so narrow. They are very deep, but with no breadth to it. Not only that, but it draws out hatred to everyone else.

Conclusion Having said all this, one wonders what is the way out? It is best said in Swami Vivekananda’s words,14

This is the only danger in this Nishtha Bhakti— becoming this fanatical demon. The world gets full of them. It is very easy to hate. The generality of mankind gets so weak that in order to love one, they must hate another; they must take

I hope that every one of us will have breadth enough, and at the same time faith enough, to understand what that means, which I suppose is the inclusion of everything, and not the exclusion. I want the intensity of the fanatic plus the extensity of the materialist. Deep as the ocean, broad as the infinite skies, that is the sort of heart we want. o

References 1. CW, 1: 65 8. CW, 3.33

2. CW, 244 9. CW, 1.248

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Simhâvalokanam From the Archives of The Vedanta Kesari (July, 1924-25, Pp. 107 - 108)

Misconception about Vedanta Removed SWAMI TURIYANANDA

I have not thrown Vedanta to the winds. Vedanta is not a thing to be thrown aside; on the contrary, it is our heart’s treasure. But the question is, what is that Vedanta. You have given a very nice analysis of the thing, to which I have nothing to add. This much is sure, none worships matter—the symbol of ‘Existence, Knowledge and Bliss Absolute’ is the chosen Ideal and object of worship of all classes of worshippers—that is all, I should say. It is the ritualists, having desire that pray for heaven and other objects of enjoyment.

‘Having enjoyed the vast Swarga-world, they enter the mortal world, on the exhaustion of their merit: Thus, abiding by the injunctions of the three (Vedas), desiring desires, they (constantly) come and go.’ (Gita) This is for the ritualists, who perform sacrifice etc., so, you see, heaven, etc., is not the summum bonum of worshippers—not to speak of the ‘Jnanis’. Now the problem turns about Atman, which is spirit, and Existence, Knowledge and Bliss Absolute. Now the worshippers look upon this Atman or Brahman only as object of worship, from different viewpoints according to the impressions of their past life. Some look upon It as whole, of which they form parts and others think themselves in-separate from That; whereas there are some who think It to be Great Lord and themselves separate individuals. But this class of people also do not think themselves to be matter, but spirit. So, we see, nowhere is worshipper stated as matter. Both worshipper and worshipped are spirits and only they are seen in different lights according to the past impressions of people. There is a very nice story about Sri Ramachandra and Hanuman which will not be out of place to mention here. It runs thus: once in an assembly of sages and saints, Sri Ramachandra asked the following question to Hanuman, in order to satisfy all classes of his devotees: ‘From what standpoint do you see me?‘ Hanuman, ‘the wisest of the wise’ thought within himself on this—‘when my Lord who knows the hearts of all has asked this question, certainly there is a deeper purpose underlying it’ and, then, said—

So long I have got the body consciousness, I am your servant, when I feel myself as an individual soul, I am a part of you and when I realise, I am Atman, there is no difference between you and me—that is my firm conviction. o T h e

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Article

Swami Saradananda in America: A Tapestry of Images VANDANA JANI

(Continued from the previous issue...)

All the snapshots of Swami Saradananda from New Discoveries Vol. IV, were made available by the courtesy of Marcia Janes Lyttle. Marcia was the daughter of Dr and Mrs Lewis Janes. She was a little girl, about six years old, when Swami Saradananda was at the Vedanta Society of New York in the winter of 1897. While Dr. Janes, as the Director, was responsible for overseeing the Cambridge conferences, his family continued to reside in Brooklyn for some time. A letter written to Dr. Janes by the Swami from New York, on February 1st 1897, reveals the tender bond of love and trust that existed between Swami Saradananda and Marcia: I went to Brooklyn last evening and took tea in your family. Your son and his wife joined us. The children are doing well. Marcia told me she has lost a tooth and another has become loose. That is a new experience altogether and therefore she wanted to tell it to me herself.37

Such mutual expression of ‘innocence, total trust and feeling of oneness’ is what true saints and children share with each other!

Marcia’s strength of character can be indirectly experienced through the several letters of Swami Saradananda written to Dr. Janes’

family.38 ‘Those memories were so dear to her’, wrote her son Bradford Lyttle, (Dr. Lewis Janes’ grandson) in response to my recent correspondence with him. No wonder she treasured these photos with her. One can see that her long blessed life of ninety-nine years was in the true sense an offering to the world!

Bradford Lyttle has written about her, She had a great life, a wonderful, wonderful one. . . She always made the best out of any situation she was ever in. . .39

F. Studio Photographs One of the studio photographs (Image # 9) of Swami Saradananda presented in New Discoveries Vol. IV shows the year of the photograph to be 1896.40. This is the photograph that portrays Swami Saradananda in many recent publications and websites of the Ramakrishna Mission. The impressive and crisp native designed coat, cleric’s collar, well groomed hair and features with classical regularity are just part of his outer appearance but his eyes take us to the depth within and offer inner peace and calmness as his gift for all.

Recently while researching on the Internet, surprisingly I saw the same photo, (Images

Vandana Jani, PhD, is cofounder of Vivekananda Vidyapith, Wayne, New Jersey, USA. She has been instrumental in developing the dynamic curriculum for the institute’s character-building education classes for children. She is on the advisory board of the Vidyapith’s quarterly magazine, Sapling, for youngsters which has completed 26 years of publication. ‘A Tapestry of Images’ is a chapter of her ongoing research on Swami Saradananda’s stay in America. o T h e

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# 10 and #11) somewhat weather-bitten and chipped on the margins. As I explored further, it led me to eBay. The description about the photo read: It is a vintage and original cabinet card photograph depicting a well-dressed and well groomed young man in ethnic clothing. On verso, written in ink of the period, is the young man’s inscription and signature which reads; ‘know the Infinite within and give up all vain words.’

Sincerely yours, Saradananda

Image # 9 Swami Saradananda A Devout Young Man

The signature of Swami Saradananda on the above photo is genuine. It is identical to the signature in Image #12 which I saw in a letter to Miss Emma Thursby, preserved at New York Historical Society. Within moments the picture was traded off. After pursuing the buyer, who was later discovered to be a devotee, and the seller, a collector of precious items, I obtained permission to present the photograph here. (Images #10 and #11).41 I also find it important to share that the picture has the imprint of the name of the studio and addresses of its three locations.

Charles Hearn Studio 1. 392 Boylston St. Boston. 2. Narragansett Pier, R.I. 3. Old Orchards, Maine

This exactly matches with information about the studio in regard to Image #9, provided to me in personal correspondence

by Pravrajika Dharmaprana, an archivist at Vedanta Society of Northern California (VSNC).

Images # 10 and #11 Original Cabinet Card Photograph with Inscription : T h e

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Image # 12 Facsimile of a signature of Swami Saradananda

Among all the known pictures of Swami Saradananda taken in the U.S., this is the only picture that shows him wearing a turban (Image #13). Swami Aseshananda describes in ‘Notes on Illustrations’ in Glimpses: This rare photo of Saradananda as a young man is the way he appeared to his North American and English friends.42

There is no mention of the date or year of the photograph in Glimpses. The same portrait with a turban is presented in Saint Sara, (# 14) the only difference is that the background

shows the artist’s touch up. The portrait was provided to Pravrajika Prabuddhaprana by A. Farwell Jr. and is dated April 14, 1897.

Arthur Farwell’s mother Sara G. Farwell was a participant at Greenacre (1896) and one of the lecturers at the Cambridge Conferences during the year 1896-97. She was appointed by Sara Bull to be a manager of the household during the Cambridge Conferences.43 Deriving from the striking similarity in the pose, clothes and expressions, I infer that the two portraits, # 9 and # 13, are more likely to have been taken in 1896 during Cambridge Conferences probably in November-December. at the same studio—one without a turban and one with the turban. This could be in keeping with the trend of the times as observed with Swami Vivekananda’s photos. Swami Saradananda must have given one photo to Marcia’s father, Dr. Janes in 1896 (Illustration

Images # 13 and # 14—The Turban tells it all T h e

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#9) and to Sara G. Farwell in April, 1897 (Image #14).

In most of the photographs, the turban is not a part of his headgear but an article in the New York Times, titled ‘Those Suburban Girls,’ provides a vivid word picture of Swami Saradananda and confirms that he wore his turban in lecture meetings.44 On February 3 1903, the New York Times reporter interviewed a young lady who identified herself as The Suburban Girl. She said: When I was at school in Boston I belonged to a club for the study of the ‘New Thought.’ The members were almost all literary folks and we used to entertain all sorts of celebrities. One evening we entertained the ‘Swami Saradananda,’ who was visiting the city. Oh! He was a swell Hindu. In his long red gown and his yellow turban he was a picture. We girls just stood around and worshipped. He had much dark, soulful eyes…

Afterwards the Swami and the countess Wachtmeister, Rabbi Fleischer, and Ralph Waldo Trine gave us little talks on ‘New Thoughts’ and talks on vegetables.

I investigated further and found that the incident had taken place on the second of December, 1897 because the Boston Evening Transcripts 45 of Friday December 3, 1897; as well as the New York Sun 46 of Monday, December 6, 1897, reported about the event that served vegetarian dinner at Procopeia Club where Swami Saradananda, Contess Wachtmeister, Rabbi Fleischer and Ralph Waldo Trine were invited.

It is the same Procopeia Club where Swami Vivekananda had spoken five times, though reluctantly so.47 The club was an off shoot of the Greenacre Conferences. It was short-lived and later many members merged with the Metaphysical Club.48 T h e

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In 1903, when this interview took place, The Suburban Girl lived in New York’s most attractive suburb. Influenced by Swami Saradananda’s message of Vedanta, she wanted to have Hindu Philosophy be a part of the program for the Women’s Club. When one of the friends was reluctant to have that, the Suburban Girl added: ‘I showed her the Swami’s (Saradananda’s) photograph and she changed her mind instantly.’

How serenity touches the inner core of a being!

G. A New Image Has Emerged I found an uncommon and obscure picture (Image # 15) of Swami Saradananda in the Vedanta Catalog of Vedanta Society of Southern California (VSSC). It appeared as though it was a newspaper clipping edited digitally. No further information about the image was available from VSSC. Upon further inquiry, I found the same image in an unedited format from the archives of the VSNC (Image # 15). From this image, it is clear that Swami Saradananda is seated under a tree, possibly the ‘Swami’s Pine’, on natural grass covered grounds at the Greenacre. He is seated firm, upright and seems engrossed in ‘interchange of spirit and experience’49 There have been narratives about the Swami posted in two issues of Brahmavadin which, coincidentally, fit well with this image. The following are excerpts from those narratives:

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. . . His hearers were gathered under a large pine tree . . . and the teacher sat at its base. The quiet shade, surrounded by light, the distant views over land and water, the wind singing its monotone as only pines can make it sing, the dark-skinned, finely cut face, all united to give a setting to the discourse that fitted peculiarly with its calm, mysterious meaning. To follow the Oriental mind into the realm of metaphysics A U G U S T

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crossed-legged upon the ground, in Oriental fashion, with a circle of interested hearers, . . . he expounded the beliefs dear to his heart. . .51

Image # 15—At the Nature’s Podium is to the Occidental like an ethereal swimming lesson... .50 . . . under the spreading branches of a noble pine tree near the Greenacre grounds. . . sitting

And Weaving Continues …

This was a short stay of Swami Saradananda in America. We have weaved this Tapestry from the available images only from Greenacre, Cambridge, New York and Boston.

Other than these images, what is available are only few newspaper announcements, summary of lectures, reports and some of his articles that were published in journals.

His personal letters to Sara Bull, when away from Cambridge, give us some insight into his life and activities but threads are still either tangled or broken and links are wrongly connected or missing.

The sole intention of this article is to contextualize and share pictorial glimpses and their analyses in order for the reader to experience Swami Saradananda’s unique leadership and presence in America. The words when combined with the image help us become one with him and understand him more.

There is still much to be unearthed. . .

So, the weaving continues. . .

(Concluded.)

Acknowledgement: I offer my sincere thanks to Swami Prabuddhanandaji Maharaj of the Vedanta Society of San Francisco, for his inspiration and encouragement, Pravrajika Dharmaprana of VSNC, for her keen interest and valuable help in this project and to friends at Vivekananda Vidyapith Wayne, New Jersey for their creative and constructive support.

Photo Credits: 1. Images #1 and #2 Pravrajika Dharmaprana— Vedanta Society of Northern California (VSNC).

2. Image #3 The Brooklyn Daily Eagle, Oct. 20, 1896.

3. Image #4 The Standard Union, Oct. 17 and 26, 1896.

4. Image #5 The New York Sunday World, June 13, 1897.

5. Images #6 and #8 Pravrajika Dharmaprana, T h e

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VSNC. 6. Image #7 from the Book Glimpses Swami Aseshananda, 1982, The Vedanta Society of Portland, Vedanta Press, Hollywood, California.

7. Images # 9 and #15 Pravrajika Dharmaprana, VSNC 8. Images #10 and #11 are from the Personal

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Portland, Vedanta Press, Hollywood California.

11. Image #14 from the book Saint Sara by Pravrajika Prabuddhaprana, 2002, Sri Sarada Math, Dakshineswar, Calcutta.

Collection of Louis Rhyner.

9. Image #12 A signature from a Letter to Emma Thursby. New York Historical Society.

10. Image # 13 from Glimpses of a Great Soul, Swami Aseshananda, 1982, The Vedanta Society of

References 37. The Vedanta Kesari, Unpublished Letters of Swami Saradananda, October 2007, p. 384.

38. VK, November 2013, p. 432; VK, February 2014, p.

79.

39. Chicago Tribune NEWS, August 23, 1991.

40. New Discoveries, IV, pp. viii and x.

41. Louis Rhyner, Personal collection 2014.

42. Glimpses, Illustration 9, between pp. 27-28, Notes, pp. 273-274.

43. Saint Sara, p. 211.

44. The New York Times, February 1, 1903, Those Suburban Girls, SM10. http://query.nytimes.com/ gst/abstract.html?res=F70F11FE3A5412738DD DA80894DA405B838CF1D3 45. The Boston Evening Transcript, Dec. 3, 1897, p.5 46. The Sun New York [N.Y.], 1833-1916, December 06, 1897, http://chroniclingamerica.loc.gov/

lccn/sn83030272/1897-12-06/ed-1/seq-6/ 47. New Discoveries, IV, p.55.

48. Horatio Willis Dresser, A History of the New Thought Movement, Thomas Y. Crowell Company 1919, pp.179-180. http://books.google.com/ books?id=X_UIAQAAIAAJ&pg=PA180&lpg= PA180&dq=History+of+Procopeia+Club+ Boston&source=bl&ots=mFbcXOPCT6&sig =Nynmb6BbcWOJo2tqnTpoFd86Fl8&hl =en&sa=X&ei=xPvtUvXTPI6fk Qek_4GAAw&ved=0CEwQ6A EwCA#v=onepage&q=History% 20of%20Procopeia%20Club%20Boston&f=false 49. Brahmavadin (Archives DVD) Vol. I, No.26, Aug. 29.1896, p.315.

50. Ibid, Vol. II., No. 1, September 12, 1896, P.11.

51. Ibid, Vol II., No. 2, September 29, 1896, p.14.

The Universal Truth of All Religions A man is journeying towards the sun and takes a photograph at each step. How different would be the first photograph from the second and still more from the third or the last, when he reaches the real sun! But all these, though differing so widely from each other, are true, only they are made to appear different by the changing conditions of time and space. It is the recognition of this truth, which has enabled the Hindus to perceive the universal truth of all religions, from the lowest to the highest; it has made of them the only people who never had religious persecutions. The shrine of a Mohammedan saint which is at the present day neglected and forgotten by Mohammedans, is worshipped by Hindus! Many instances may be quoted, illustrating the same spirit of tolerance. —Swami Vivekananda

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New Find

Unpublished Letters of Swami Saradananda1 July 3. 1903 57 Ramkanto Bose’s St. My dear Hari Maharaj,2 I am sorry I could not write you for a long time, and there was nothing much to write, everything going on its usual round.

I have heard from your letters to Rakhal Maharaj3 that you are still suffering. It is a pity & most discouraging that a hand as yourself shall remain stranded in the mire & at this time too. But who can avert the will of God. Are you still under treatment or have you been able to gather yourself since the last attack of fever? And how do you feel about your head?

I have just heard from Guru Das4 in reply to one of my former letters. His letter is dated May 24th & says S. Triguna5 had not been in the Ashrama by that time.

I have been busy starting a students’ boarding in Calcutta. It has been fairly started now under the name of the Vivekananda Memorial House.

I had a spell of rheumatism too & was laid up for the last week. I am well now.

Mrs. Bull has arrived. She came on June 10th & was ill on board coming from Japan. She has gone to Darjeeling with Nivedita & Christine after getting well. I might go to her there for a week.

A little plot of land has been already bought for the Holy Mother & a little house will soon be built on it for Her use.

The women’s work will have to wait still for a month or two.

I am sorry I have not been able to refund Rs.2000/- as yet, which I took for the use of my family. The Life Policy has not yet been paid & hence the delay. I will do so as soon that is paid. I trust it will take some two or three months more.

With my pranams & love to you & blessings to Krishnalal Ever yours affecly Saradananda On the envelope:: Swami Turiyananda. c/o Babu Nikunja Vihari Mullick.

Trust of Gopeswara Mahadeva.

Brindaban.

U.P. On the reverse of the envelope:: Sri Gurudeva Sri Rama Krishna T h e

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April 2. 03 Math. Belur. Howrah.

My dear Hari Maharaj, Your kind letter of March 20th came to me duly. I thank you for the same.

Mrs. Sevier has settled the Mayabati6 property in the hand of Trustees and the heat being intense has gone back to the hills last evening.

Miss Christine cannot form any plans for herself for it means funds; but she is willing to stop and take up women’s work as Swamiji planned out, if the way opens for it.

Mrs. Bull is coming to Calcutta by the end of May next.

The Crayon portrait has not yet arrived. I will acknowledge to S.A. when I get it.

I do not know whether or not S.T. has consulted S.A. about the California work. He writes me so seldom & has written to Raja he will not be able to write much on account of pressure of work.

I will tell Raja about Krishnalal & he will let him know about which you have written.

The posta7 work is going on & will be completed in about 3 weeks more. We hope to begin then the foundation of the memorial temple.

I am so sorry to learn you are still a prey to the disease. Will it not be best to get yourself treated by a Kaviraj?

The plague is raging hard in Calcutta & this time among the better classes & many are dying at Baghbazar. The Vivekananda Society of Baghbazar headed by Hari Mohan & guided by us has taken up disinfectant work with success.

My lectures at the V. Society has been closed for two months on account of holidays. I might come up to Mayabati for a little time.

The inmates of the Math are well & would like to join me, I am sure, in sending their love to you both and pranams to yourself.

Affly yours Sarat.

References 1.

2.

3.

4.

A direct disciple of Sri Ramakrishna Swami Turiyananda, a direct disciple Swami Brahmananda, a direct disciple Later known as Swami Atulananda

5. Swami Trigunatitananda, a direct disciple 6. Advaita Ashrama, Mayavati 7. Posta, a term in Bengali, for embankment

Courtesy: Ramakrishna Museum, Belur Math

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Article

Vedic Chanting and its Relation to Indian Music SUBHADRA DESAI

(Continued from the previous issue...)

The Samavedic Text The Samaveda has two principal parts: Archika and Gana. The Archika is related to the Richas of the Rigveda, which are sung. It has two parts, namely Purvarchika and Uttararchika.

The Gana portion includes the same Richas in the form of Gana or songs. There may be more than one song for a particular Richa. A Richa ascribed to a particular Rishi in the Rigveda Samhita or the Samaveda Samhita, may be ascribed to a different Rishi in the Gana portion of the Samaveda, who is considered as the seer of that Sama or Song.

The Development of Seven Svara According to the Naradiya Shiksha, the seven musical notes or Svaras developed from the three Rigvedic accents during the period of Samaveda:6 Udatte nishadagandharavanudatta rishabhadhaivatau.

Svaritaprabhava hyete shadjamadhyamapanchamah.

Accordingly, the seven Svaras owe their origin to the three original Rigvedic accents: 1. Nishada and Gandhara originate from Udatta.

2. Rishabha and Dhaivata from Anudatta.

3. Shadja, Madhyama and Panchama from Svarita.

Naradiya Shiksha also refers to the original names of the seven svaras of Samavedic era as Prathama, Dvitiya, Tritiya, Chaturtha, Mandra, Atisvara and Krushta.7 The first four Svaras were named as numbers such as Prathama, Dvitiya, Tritiya and Chaturtha; while the later three had descriptive names such as Mandra, Krushta and Atisvarya. This probably indicates a gradual development of the Svaras. It appears that initially there were four Svaras in the Sama Grama, which were named as numbers. Krushta and others were added later and named according to their qualities.

Mandra denotes ‘low’, thus it was lower than the already existent lowest note, which was Chaturtha. Atisvarya was even lower than Mandra and was perhaps the lowest note discovered during that era. Krushta, derived from the root Krush, which means ‘to shout’ or ‘to speak very loudly’, came to be known as the highest Sama note known so far.

The complete Saptaka (collection of seven svaras: the equivalent term for the western ‘Octave’) thus included Krushta, Prathama, Dvitiya, Tritiya, Chaturtha, Mandra

A classical vocalist and researcher in Indian Classical Music from New Delhi, the author did her PhD on ‘Musical Heritage in Valmiki’s Ramayana’. This article is based on her research as part of a project under the aegis of IGNCA, New Delhi. o T h e

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and Atisvarya in this order, which indicates that the Samavedic Svaras were sung in the descending order.

According to Naradiya Shiksha, these seven Svaras correspond to the Madhyama, Gandhara, Rishabha, Shadja, Dhaivata, Nishada and Panchama Svara (Ma Ga, Ri, Sa, Dha, Ni, Pa) of the bamboo flute.8 Accordingly, the first note of Samagana, Prathama is known as the Madhyama of the bamboo flute, the second: Dvitiya is Gandhara, the third: Tritiya is Rishabha, the fourth: Chaturtha is Shadja, the fifth: Mandra is Dhaivata, the sixth: Atisvarya is Nishada and the seventh or Krushta is regarded as the Panchama of the bamboo flute.

Although all the seven notes are regarded to have developed during the Samavedic era, only a few Sama mantras were sung, using all of them.

The Singing of Sama Sama-singing was a structured, sequenced performance presented by a group with distinct roles for each member of the group. The Sama singers were known as Prastota, Udgata, Pratiharta and Subrahmanya, among whom the chief singer was Udgata.

Saman singing is divided into five parts called Bhakti, namely1. Humkara or Himkara 2. Prastava 3. Udgitha 4. Pratihara 5. Nidhana At commencement all of them sing ‘Hum’ or Humkara together. Thereafter the Prastota sings the Prastava or the first part of the mantra/ song. Then the Udgata sings the Udgitha, which constitutes the major and the key section. The Pratiharta takes on from the T h e

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last line of the Udgitha to sing the Pratihara.

The final section Nidhana is sung collectively by the Prastota, Udgata and Pratiharta, after which all conclude by singing ‘Om’ in unison.

The Subrahmanya has the specific duty of chanting subrahmany-ahvana.9 In some cases however, two more sections are added in the singing of a Sama, dividing it into seven parts as the following1. Humkara or Himkara 2. Prastava 3. Adi 4. Udgitha 5. Pratihara 6. Upadrava 7. Nidhana Here the first part of Udgitha is regarded as Adi and the final part of Pratihara as Upadrava. There is little difference with regard to its music. The Upadrava part is sung by the Udgata.

This traditional method of Sama-singing is still prevalent in some parts of India, and is especially sung as part of Shrauta yajna.

Notation System: Gatravina Vedic scholars adhere to a tradition of hand and finger movements in order to maintain purity of accents. This system was perhaps developed to deter any incorrect use of Svara thereby preventing error in pronunciation.

Naradiya Shiksha mentions two kinds of Vina (string instrument); one that is made of wood while the other is Gatra or the human body or a limb of the human body, which is used as Vina. He calls it Gatravina, through which the Samagas indicate Svaras.10 In the arrangement of Svaras on the Gatravina, the Krushta is denoted at the tip of the Angushtha/ thumb, the Prathama or Madhyama is denoted on the parvana or phalanx of the thumb, Dvitiya or Gandhara

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is denoted on the parvana of the index finger, similarly Tritiya or Rishabha on the middle finger, Chaturtha or Shadja on the ring finger, Mandra/ Dhaivata on the little finger and Atisvara/ Nishada is denoted below the root of the little finger.11 The process of learning and singing of Samagana involves singing and depicting the designated Svaras on fingers simultaneously.

The use of Gatravina is mandatory for a Sama singer especially when he is undergoing training. The notes are depicted by touching the designated areas on the fingers with the thumb. In this process a student memorizes the designated Svaras of a particular mantra, which are irrevocable. Sama singers have followed this system for centuries. This is followed meticulously even in the present times.

A well-defined system of notation was introduced much later to facilitate the correct use of the Rigvedic accents Udatta, Anudatta and Svarita wherein symbols such as ‘_, I’ were used to denote the svaras. While Anudatta was denoted by a horizontal line below a syllable, for Udatta there was no sign and Svarita was denoted by a vertical line above a syllable. The same Svaras in the Sama Samhita were denoted by numbers 3, 1 and 2.

This indicates that the ancient Sama singing initially involved three notes.

The fourth note came to be known as Svarantara, meaning the nearby, or the next note.

Gradually

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seven Svaras of the Samavedic era developed and came to be known as Prathama, Dvitiya, Tritiya, Chaturtha, Mandra, Atisvara and Krushta, which were denoted by the numbers 1 to 7. The numbers were written above the syllables.

The Saman scale may be notated as the following1.

Prathama

Ma

2.

Dvitiya

Ga

3.

Tritiya

Re

4.

Chaturtha

Sa

5.

Mandra

Dha

6.

Atisvara

Ni

7.

(Ati) Krushta

Pa

The Sama mantras in the Samagana texts available today bear this system of notation.

However, most of the present day Sama experts prefer to rely on the oral tradition.

Schools of Vedic learning: Shakha As an oral tradition Vedic knowledge was passed on from a Guru to Shishya, who learnt to chant Vedic hymns in the particular style of his preceptor, who strictly adhered to the style taught by his own Guru. Several traditions or schools of Vedic chanting thus came into being, which developed their own distinct method of chanting. These traditional schools of Vedic learning came to be known as shakha.

It is said 12 that the Rigveda had 21 shakhas, Yajurveda 101, Samaveda 1000 and Atharvaveda 9. Most of these schools are now completely untraceable, while a few have been able to sustain their tradition till the present times.

The diversity of traditions of Vedic chanting and the nature of all available evidence being only in the oral medium, it is difficult in

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the present day to determine either a singular authentic tradition of chanting, or the true nature of the Svaras.

The Three Living Samavedic Shakhas Among the thousand different traditions of the Samaveda as referred by Maharishi Patanjali in his Mahabhashya, thirteen are listed in the Jaimini Grihyasutra (1.14), and Samatarpanam13 of which only three, namely the Jaiminiya, Kauthuma and Ranayaniya Shakhas exist today (carrying the name of their respective original Gurus or Acharyas) which can be traced without ambiguity.

Each Shakha follows a specific style of singing the Saman mantra, with obvious differences with the others. Variations exist also within the same Shakha between different seats or centres of Vedic studies, influenced by geographical location as also the internal traditions of families.

At present traditional experts of the three living shakhas of the Samaveda are located in various parts of India. The Jaiminiya Samagas are based in Kerala and Tamilnadu, and follow two distinct traditions. They

practice detailed hand and finger movements signifying particular patterns of the Svaras as it is chanted. This facilitates accurate recollection and singing of the Svaras. The practice of moving the entire palm upward, downward and to the sides is characteristic of the KeralaJaiminiyas and distinct from other traditional schools of South India.

The Kauthuma Samagas have two traditions, namely the Prachina Paddhati (ancient style) and the Navina Paddhati (new style).

Presently, Kauthuma Samagas are also characterized by their two distinct styles namely Gurjara Paddhati and Madra or Dravida Paddhati. They are the most widespread among the three Shakhas and are based in Tamilnadu, Karnataka, Maharashtra, Varanasi, Rajasthan and Gujarat.

The Ranayaniya Shakha is predominant in the Karwar region (Honnavar-Panchagrama) in north Karnataka, and Andhra Pradesh, where Samagas sing in the Karnataka Paddhati. Another section of Ranayaniya Shakha is based in Varanasi, where Samagas practice the Kashi Paddhati.

(To be continued. . .)

References 6. NS, 1.8.8 7. NS, 1.1.12 8. NS, 1.5.1,2 (Mysore Ed. P.24) 9. The Saman Chants, p 63 10. NS, 1.6.2 11. Ibid, 1.7.3,4 12. Catvaro vedah samga sarasya bahudha bhinnah Ekashatamadhvaryushakhah. Sahasravartma samavedah. Ekavimshatidha bahvrichyam. Navadhatharvano vedah.’ Patanjali’s Paspashahnika (vide, Vaidika Sahitya aur Samskriti, p. 113).

13. Vide, Vaidika Sahitya Aur Samskriti, p. 140.

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Article

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

(Continued from the previous issue. . .)

Limitations of Intellect In theory, all this [that desire is the source of all diseases and suffering] appears right. There are diseases we have mentioned in the previous part of this article. There is an explanation of why or how they are caused. There are means and devices and, finally, the scriptural statements about their illusory character. But all this hardly helps. Intellectual understanding has its severe limitations and does not take us far in resolution of problems. What do we do and where do we go? Tulasi says: Such is, O Madhava, your Maya that despite all endeavours, one fails to cross it over so long as you do not dispense your favour. We hear, reflect, comprehend and also preach, but do not attain to that experiential state without which we continue to suffer from the awful misery caused by moha.63

The Mundaka Upanishad says that one bird—the individual self, is on the same tree as the other—Ishvara, and they are friends. God loves us. Even when we think he has not treated us the way we expect him to, he is only serving our best interests. Tulasi says (VII. 74: 4):

Jiva has only to look to him, seek refuge in him, surrender himself in his service in order to experience bliss and liberation instead of misery and the transmigratory cycle of Maya. Sri Krishna (Gita, 7.14) says, mamevayeprapadyante mayametam taranti te—‘Those who seek refuge in me, cross over this Maya.’

Significantly, Tulasi observes that dream, no doubt, is not real yet the experience of suffering in the dream remains real as long as one is in the state of dream. ‘If, for example’, he says, ‘someone beheads a person in the dream, the suffering caused by it does not go until he wakes up’, and he continues, ‘. . . [it] is that graceful Raghunatha by whose grace this illusion, this dream, is obliterated.’ (I. 118; 1-2) This grace, this kripa, is therefore to be invoked. Sri Ramakrishna, says, ‘the wind of grace blows constantly, but one has to unfurl the sails of his boat in the direction.’ This is what the Upanishad means when it says that the Jiva—the bird—who eats the fruit—has to look to Isa [God] for alleviation of his grief.

Sri Rama says (Manasa, V.44; 1),

When, for example, there is a boil on the child’s body, the mother, with a hard, heart, gets it removed by surgery. The child suffers, it cries petulantly. But the mother ignores that pain to ensure that the disease is alleviated. Similarly, Raghupati, in the interest of his servitor, scratches ego out of him.

Even if a person, an assassin of millions of Brahmanas, comes in my refuge, I do not reject him. As soon as a Jiva looks to me, sins of millions of his births are destroyed.

And in the Valmiki Ramayana (VI.18.33), Sakrideva prapannaya tavasmiti cha yachate Abhayam sarvabhutebhyo dadamyetad-vratam mama

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

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If a person, even of the highly wicked conduct, worships me with single-minded devotion, he must be considered to be saintly because he has rightly resolved.

In Ramacharita-manasa, the embodied Vedas supplicate Sri Rama thus (VII. 13: Ch.2): Gods, demons, serpents and humans, animates and inanimates, keep wandering day and night in the shoreless sea of samsara, possessed as they are by time, fate and modes. Only those that receive your compassionate glance are liberated from three types of maladies. Protect us, Sri Rama! You are competent to tear asunder the misery of transmigratory existence.

(ii) The Real and the Semblance of Reality Says Shakespeare, ‘We are such stuff as dreams are made on, and our little life is rounded with a sleep.’64 In Tulasi’s words, Even unreal appears real without knowing him just as a rope appears as a snake without identifying the (reality of) rope. On knowing him, the semblance of world vanishes just as the delusion of a dream vanishes on waking up. To that Rama, in a child’s form, I pay obeisance. All siddhis become easily attainable by repeating his name.

May that Rama, the abode of auspiciousness and remover of inauspiciousness, who playfully toddles about in the courtyard of Dasaratha, be compassionate to me.

Inspired by a set of questions raised by Parvati about the incarnation of Brahman without attributes as Ram, Brahman with attributes, his activities and the ‘Ramatattva’ [the essence of Rama incarnation] per se (I. 110; 2-4 to 111; 1-2), Shiva embarks on the narration of Ramacharita. Before doing so, however, he reverences Rama in the abovementioned, eulogy.

Shiva invokes the grace and compassion of Rama. This Rama has a form—rupa—the T h e

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form of a child. He is the abode of felicity and destroyer of inauspiciousness—amangala, evil.

Tulasi—or Shiva—thus attributes name and form to this nameless protagonist, Brahman.

This Brahman is not impersonal, unmanifest, infinite, ineffable or inaccessible. He is there and can be seen toddling in the courtyard of the king Dasaratha. That is how Shiva remembers and sees him for now. But let us not forget that he is the same Sacchidananda— Existence, Consciousness and Bliss—whom he had seen in the forest, searching for Sita. He is the same whom he had saluted and thereby raised doubts and questions in Sati’s mind.

And now, as he begins to answer her questions in her new birth as Parvati, Shiva recalls and remembers him as a kid.

Rama is real. It is because of his reality that the universe appears to be real—only appears; it is only an illusion. ‘Even unreal becomes real without knowing—binu janen— him. Without realizing Brahman, without realizing the illusive character of samsara, without knowing that this Rama is no different from, no other than that (tat, in reply to yad) Brahman, without knowing the reality that is Rama, the son of Dasaratha, the child with a name and form, unreal will continue to appear real—dream will remain a dream. Realizing Rama is waking up and coming out of the dream of Samsara.

The example of rope and snake is the classic one of the non-dualistic system of Vedanta. Acharya Shankara says:

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Yatha rajjum parityajya sarpam grihnati vai bhramat Tadvat-satyamavijnaya jagatpashyati mudhadhih.

Rajjurupe parijnate sarpabhrantirna tishthati Adhisthane tatha jnate prapanchah sunyatam vrajet.

As an ignorant person, forgetting the rope, imagines it to be a snake on account of delusion; similarly, without realizing the truth, one thinks of it (truth/reality, as the world. The delusion of A U G U S T

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snake no longer persists as soon as the reality of rope is realized; so also the phenomenal world ceases to exist the moment its basis is realized.66

bandaun balarupa soi ramu saba sidhi sulabha japata jisu namu

Tulasi also affirms the mithyatva [unreality] and the other Advaita concepts using numerous popular Vedantic metaphors and similes. He talks of the dreamlike character of the world (I.118; 1.II.92.93; 1.III.7; 10.39; 3) of the illusion of silver in the oyster shell and water in the rays of sun (I.117, also Vinay Patrika 116; 3), of the river water losing its identity when it merges with the ocean (IV. 14; 4), of the absolute Brahman enveloped

by Maya (III. 39 ka. Cp. Gita V.15), of illusion of clouds covering the sun (117.1), and so on.

Then Tulasi affirms the Sattva—Reality— of Rama. This is a recurring theme of Manasa and we shall take it up a little later. Even though Tulasi does not reject the Nirguna Brahman, his faith is firmly anchored in the Saguna Brahman, Rama. ‘Only after seeing the Lord of Ayodhya to my heart’s content shall I listen to the exposition on Nirguna’, says Kakabhusundi, echoing Tulasi’s insistence (VII. III; 6).

This Lord of Ayodhya is the same as the cosmic Purusa—Vishvarupa Raghuvamsha-mani (VI.14), even while he is the Mayavishishta Chetana—‘Ishvara qualified with Maya’—as well. It reminds us of what Sakhi [maiden] of Gokula tells another on seeing the toddler Krishna smeared with cowdust, dancing in the courtyard of Nanda,

iii) A Boat to Cross the Ocean Tulasi says that for those who are desirous of crossing over the ocean of birth and death, Sri Rama’s holy feet are the only boat—ekameva plavam. He describes this through the following analogy: Sri Rama, Janaki and Lakshmana are standing on the bank of Ganga. They have to go across to the other end. There is this boatman, Kevata (kaivarta in Sanskrit), and he has the boat. Rama asks him to bring the boat.

Kevata says no. He knows a secret, he says.

And what was that?

‘Well’, he says, ‘everyone tells me that the dust on the soles of your feet has some mysterious curative property which, with its touch, turns things into people. With its touch a rock had become a beautiful woman. This, my boat, is only wooden, not as strong as a stone. If it did become the wife of a seer—a woman—what shall I do? This is my only source of livelihood and with the earnings from it, I look after my wife and children. If you must board my boat to go across the river, I must wash your feet to remove the dust off them’.

Audaciously, he adds, ‘Even if Laksmana hits me with his arrow, I am least afraid.

Unless I wash your feet, I shall not take you on board.’

Kevata is an adamant boatman. He is of a low caste, is a poor fellow. He is not a man of knowledge, nor of penances and austerities. In the accepted sense, he is not even a Bhakta—Kevata ki jati kachu bed na padaihon,67 ‘I am Kevata by caste, can’t think of teaching my children the Vedas’. He even suggests an alternative: ‘Not very far from this Ghat, there is a spot where water is only waist deep. I shall

Listen he is the veritable essence of Vedanta, what a wonder!

Srunu sakhi kautakamekam nanda-niketangane maya drishtam.

Godhulidhusarango nrtyati vedantasiddhantah.

So is Rama-balarupa, the child God playing in Dasaratha’s courtyard whom Shiva and, through him, Tulasi salutes (I.112; 2): T h e

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show that place to you’ (so that you may go across from there).

This ignorant, simple but a street-smart knows the miracle of Rama’s feet. And he has firm faith in what he knows. This is the true Jnana, knowledge received from credible sources in which he is firmly entranced. If he has his boat, he knows that Rama too has one.

His feet are that boat. Kevata’s boat carries the passengers only across the Ganga, but those feet, if someone sits in them—paryupasate—in their refuge, they take him across the ocean of samsara. Kevata, with all his illiteracy and ignorance, is a true Jnani-bhakta.

He offers Rama a deal, ‘I shall take you on board, shall not demand any wages; just let me wash your feet’. There is yet an unspoken

Rama looks at Sita and Lakshmana, laughs and then, with a smile asks the boatman to do what may save his boat and bring the water, wash the feet, avoid further delay and take them across.

Kevata picks up his little vessel (that is also made of wood, kathauta), brings in it the water from Ganga. This, Tulasi says, in simple water, pani, even though from Ganga.

Only when the boatman has washed the feet, it becomes the holy water—the charanodaka.

Ganga no doubt has originated from the Lord’s feet, but for this sailor, it is only like any other river. Its water becomes holy when he washes the Lord’s feet himself. This is what the relationship of a devotee with his personal God means.

And now Tulasi fills in the blanks: the unspoken part of the deal: Kevata sips this holy water, and not just himself; his entire family sips it too; but not just the living family; Kevata ensures that the effect reaches his ancestors, the manes. And after he has done it all, he gladly takes the Lord along with Janaki and Lakshmana across Ganga.

A smart one, he first reserves his place, that of his family and of his ancestors, in the Lord’s feet and thereafter takes Rama to the other end of Ganga: Padd pakhari jalk pana kari, apu sahita parivara Pitara paru kari prabhuhi puni, mudita gayau lia para

part of the deal and Tulasi shall presently fill in the blanks.

63 VP 116. -2 64 Shakespeare, William, The Tempest iv. I 156-58 65 Manasa I. 112; 1-2 66 Sri Shankaracarya, Aparokshanubhuti 95T h e

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This then is the ekameva plavam—the only boat—to go across the ocean of birth and death, Rama’s feet; nanyah pantha vidyate ayanaya—there is no other way than this [Purusha Sukta[.

(To be continued )

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96 (Sri Swami Akhandananda Sarasvati : Aparokshanubhuti Pravacana (Hindi) Bombay, Satsahitya Prakashan Trust, 1970) p.255-56 67. Kavitavali

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Article

Sister Subbalakshmi —A Pioneer in Women’s Education In South India PREMA RAGHUNATH

Visitors to Vivekanandar Illam (earlier called Ice House, Castle Kernan, Maria Mansion) on Chennai’s famous Marina Beach, do not fail to notice the name of one Sister Subbalakshmi, the founder of Brahmin Widow’s Home which functioned there in early part of the twentieth century. The following article on Sister Subbulakshmi attempts to chronicle her pioneering efforts and achievements and thus fulfill a pressing need to document her life and personality.

Lasting Impressions People who leave lasting impress upon the world into which they find themselves are those who look around them and see what they need to do. And they do it. There is nothing other than change that they are trying to initiate, both by example and precept.

Causes that reformers choose to befriend are those that are glaringly obvious aberrations in society, such as sati or widow remarriage or upliftment of suppressed classes.

Whatever they choose to do, their names are remembered with awe and gratitude: awe because they had the moral courage standing against accepted contemporary norms and thereby invite censure at best and ostracisation at worst before their contributions are recognized and gratitude because society has taken a giant leap in those few years and those that come after can reap the benefits of this one farsighted person who worked merely for the principle of the thing and not for personal

gain. We recount here the story of one such farsighted person.

Sister Subbalakshmi

Her Early Life In the annals of South Indian social history, one of the names that are emblazoned is that of Sister Subbalakshmi, who worked all her life for a number of causes which enhanced

Mrs Prema Raghunath, a long-standing devotee from Chennai, teaches English. She gratefully acknowledges the material and photographs provided by Nitya Balaji and Kaveri Bharat—descendants of Sister Subbalakshmi’s family. o T h e

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the position of women, especially widows who were sometimes little more than infants when they were left without their husbands, a situation worse than death, a living death, that they had to go through for the rest of their days. Living in the shadows, always taking the backseat, often treated as the maids and cooks by their own families, widows were the very dregs of the social order. Sister Subbalakshmi was herself a victim of the barbaric custom of child marriage. But more of this later.

Born on the 18 th August, 1886, into an orthodox Brahmin family in the remote Thanjavur village of Rishiyur in Tamilnadu, there was nothing much in her life that heralded the changes she was to bring about by the end of her life on the 20th of December, 1969. The very fabric of the lives of innumerable women and, because of them, many more thousands in their families, their children and grandchildren, creating a domino effect, would undergo a revolution. However, with hindsight it is apparent that her parents were different because when she was three, she was sent to school, by itself a departure from the usual practice of educating girls at home.

Another departure from tradition was the fact that at five, she was sent to the local Government school near her home. By itself this was unusual; what made it even more unconventional was that the school’s principal was a Christian. This was unheard of! More importantly, it establishes for us the actuality of her father’s atypical behaviour. He did not care for these irrational particulars. It would not be right to underestimate the strength of this one act because it sets the stage for Sister’s own later breaking away from the common approach. If her views were her own and she had the courage to back them up with action, it all stemmed from the examples she got of independent thinking.

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Sister Subbalakshmi's parents

Home life was rich with tradition. The Ramayana and the Mahabharata, songs and prayers were taught by her mother and a widowed aunt, called Valambal and known as Chitti (and who was to be a lifelong companion and support) who lived with them.

The young Subbalakshmi was aware of the inferior treatment Chitti got simply because of her widowhood, the excluding from social events such as marriages, the tonsured head, the badge of widowhood at the sight of which people could turn their glances away as if an evil being were passing—all these and more found their way into her consciousness.

However unconventional her parents might have been, though, they could not have postponed her marriage and so it was that at the age of eleven and a half, she was married off. Despite her serious outlook on life, she was child enough to be very excited at the thought

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of her wedding finery. Not long after, this childlike joy was destined to end: her husband passed away and she became that most pitiful object in Indian society—a widow, and a child widow at that.

Overcoming Challenges Now a dilemma presented itself. Were her parents to succumb to the pressures of contemporary custom and consign her to darkness, or were they going to educate her and bring her out into the light? Fortunately, both for her at the time and for us now, they chose the latter and Subbalakshmi’s education was restarted.

Her father started teaching her English and she was delighted to be a student again.

Already in 1895, she had topped the list in the elementary school examination of the Madras Presidency and proved her academic ability. Now, she was even more eager. She was taught Sanskrit, mathematics, history

and geography. All of this spurred her on and the fact that she was not allowed to go to weddings and other such functions seemed to have no effect on her.

Success followed success and soon she had passed her matriculation exams and was ready for the university. She was admitted into the Presentation Convent in George Town and after that the Presidency College, Madras as it was then known. In the final exam, she did so well that national newspapers were able to report that a young woman, and a widow at that, had achieved a first-class honours degree and, what was more, had beaten all the men while doing so. That first brush with fame paved the way for future achievements.

Now Subbalakshmi knew what she must do. She had realized by this time that the way to true independence lay in education and that no one was going to make it easy for her or anyone else. If women wanted to get out of the sickly morass of sorrow and social

Group photo at Ice House—Sister Subbalakshmi along with inmates of the Widow's Home T h e

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exclusion, they had to make their way on their own. Part of the way lay in qualifying oneself for employment and the other part lay in the moral fibre that a life away from the beaten path inherently takes for granted.

Sister Subblakshmi’s name is now associated with several institutions in Chennai —a now defunct Widow’s Home, Sarada Ladies Union, which then morphed into Sarada Vidyalaya, Vidya Mandir, Mylapore, which began as a Ladies Club, Sri Vidya Kalanilayam, where girls who wanted to appear privately for the matric examination were coached. Other than these, she also founded or helped to found, schools in Cuddalore, Madurantakam and Vaigalathur.

The Widow’ Home The Widow’s Home was started, as the name suggests, to help young widows to recast their lives after the dreadful double tragedy of losing a husband as well as being relegated to

becoming an outcaste overtook a young girl who had hardly left her childhood behind.

Founded in 1910, it saw the 24 year old Subbalakshmi, burning with the zeal of service and idealistic fervour to improve the lives of others by helping them to improve it themselves. In this lay her special brand of reform—teaching others how to learn, to change their lives through self-determination and arduous effort. It would have been all too easy for her to encourage remarriage or take the easy way out by rehousing these young women. She actively refrained from doing so.

It was her considered opinion that women must reach the age of 25 before they chose to get married: the operative words here are 25 and chose. She saw marriage as a responsible decision, not fait accompli because of mores working to frame a society. The Home saw many changes of residence but the most far reaching was the move to that large, lonely building by the sea, on Marina Beach, then

Sister Subbalakshmi with Lady Willingdon and Mrs. Drysdale T h e

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called Castle Kernan. The year was 1914.

World War I had just broken out in Europe. In faraway Madras, there were ripples of change.

The hostel in Triplicane which housed these girls needed to be vacated and it was not going to be easy to find other accommodation.

Sometimes, great events have very ordinary beginnings. The move to Castle Kernan, associated with Swami Vivekananda, was one such. It was here that in 1897, for nine days in February, Swamiji had stayed, reflecting and meditating and meeting with people after his triumphal Chicago visit to the Parliament of Religions. The young widows often looked at the building on their walks to the beach and laughingly wished they could live in this castle. Sister’s initial response was equally light-hearted, she did not think they could aspire to such heights. That was proved wrong—she did manage to move in because the secretary of the zamindar who owned

it offered it to them for the Widow’s Home.

Several famous people visited the Home and it became a hive of activity and hope to the young women who by now had begun coming there in ever larger numbers.

Similar successes followed with the Sarada Ladies Union and the Mylapore Ladies Club. The famous Sarada Vidyalaya owes its genesis to the former while the latter metamorphosed into the famous Vidya Mandir, now one of the most sought after schools in Chennai.

Her Growing Influence Sister Subbalakshmi became a force to reckon with as her fame as a thinker and doer spread far and wide. The rulers and governors of the country—the British- realized that in her they had met their match, who, while certainly appreciating the value of a liberal education, did not need or want to slavishly adopt a value

An archival photo of Castle Kernan (now called Vivekanandar Illam)—mark the water close to the building T h e

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behind when her younger sisters were taken to family functions. What did a wedding or two matter, after all, when study could make the difference between a life well-lived and one just spent from the cradle to the grave?

For Swamiji, education was not just gathering and storing of information but a promoter of mental concentration and builder of character.

On another occasion he said he wanted Indian women to have an education that would create ‘great, fearless women.’

Was he speaking of another occupant, destined to come after him to occupy Ice House, made famous by his stay, carried forward by the presence of a great and fearless woman, cast in the mould which he would have approved of? Were these famously prophetic words? Perhaps.

Whatever it was, if we close our eyes, we can see Sister Subbalakshmi standing there, as a child with no self-pity whatsoever, as a young woman of great daring, taking her life into her own two hands, living it on her own terms but without causing offence, living for others, never for herself, but always according to her own ideas of right and wrong. Finally we see her as a fount of wisdom, an inspiration to women everywhere, a brave, fine intellect in a diminutive body, bearing the standard for all who dared follow Sister Subbalakshmi her. o in later years

system they had imposed and popularised.

She preferred the Namaste to a handshake, a move noted and appreciated and accepted as proper. Sister was a great and gifted writer having translated the Bhagvad Gita into Tamil, the writer of many books and a repository of knowledge and wisdom.

In 1938, at the suggestion of Sri Ramanujachariar, another educationist and close associate of Ramakrishna Movement in Tamilnadu, she handed over Sarada Vidyalaya to Ramakrishna Mission which continues to own and manage its activities.

Sister was awarded Kesar-i-Hind Medal by the British Government. After India got independence, the free India’s Government too honoured her with Padmashri. She was also a member of the Legislative Council for some time.

Her death (in 1969) was at once sad and glorious, with the mourning of the passing of a great woman as much as giving thanks for her life.

A Silent Connection The connections between Sister Subbalakshmi and Swami Vivekananda are many and close, though the two never met. She embodied the fearlessness which Swamiji extolled, the clarity of thinking which could discriminate between gold and dross: as a very young girl, she had not resented her mother leaving her

Books Recommended for Further Reading: 1. Vivekanandar Illam, the Birth-place of Ramakrishna Movement in South India, Sri Ramakrishna Math, Mylapore, Chennai. Chapter-13: ‘Home for the Widows and the Hostel for Teacher-trainees’, T h e

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2. Child Widow’s Story by Monica Felton, Katha Books, New Delhi.

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Article

Knowing the Self —Through the Path of Unselfish Work An Exposition of Swami Vivekananda’s Philosophy of Karma Yoga BRAHMACHARI TRIDIVACHAITANYA

(Continued from the previous issue. . .)

All the pleasures and possessions of the world are fleeting, deluding and binding. A man indulging in these only loses his vigour and energy, until nothing is left for him to proceed towards the supreme goal of his life. Life is short and indeed too precious to be squandered away in the ephemeral and meaningless affairs of the world. Swamiji points out, It is vanity—this hideous world of Maya.

Renounce and be happy. Give up the ideas of sex and possessions. There is no other bond. . . all these fall off, the eyes open to spiritual vision.

The soul regains its own infinite power. . .13

Renunciation of false enjoyments, deluding pleasures and the unreal world of senses leads to inner purity, spiritual wisdom and strength. Then alone does the spiritual aspirant become qualified to realize his identity with the Universal Self. To get rid of the innumerable tendencies and past impressions that have accumulated our mental plane, and are expressing outside as desires or passions, is the challenge. So how should one live so as to bring about this renunciation?

Unselfishness and Self-Sacrifice Swami Vivekananda went beyond the ordinary definition of renunciation, and

carved a new Ideal based on the practical implementation of Vedanta. Renunciation is not self-mortification, practicing meaningless austerities torturing one’s own body and mind, which may only lead to physical illness or derangement of brain. Giving up all selfishness, not even thinking of one’s own liberation, and sacrificing one’s entire life for the good of mankind, ‘bahujana hitaaya, bahujana sukhaaya’ is the real meaning of renunciation according to Swamiji, Selfishness is the chief sin, thinking of ourselves first. He who thinks, ‘I will eat first, I will have more money than others, and I will possess everything’, he who thinks, ‘I will get to heaven before others, I will get Mukti before others’ is the selfish man. The unselfish man says, ‘I will be last, I do not care to go to heaven, I will even go to hell if by doing so I can help my brothers.’

This unselfishness is the test of religion. He who has more of this unselfishness is more spiritual.14

The assumed individuality limiting our heart and intellect is the cause of all bondage and misery. Real renunciation is the sacrifice of this individual ego, and along with it all ideas of doer-ship (kartritva) and enjoyer-ship (bhoktritva). To the extent one succeeds in this sacrifice, which is complete self-abnegation, the divinity within him begins to manifest

o A monastic inmate of Advaita Ashrama, Kolkata.

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Let us be at peace, perfect peace, with ourselves, and give up our whole body and mind and everything as an eternal sacrifice unto the Lord.

Instead of the sacrifice of pouring oblations into the fire, perform this one great sacrifice day and night—the sacrifice of your little self. . . Day and night let us renounce our seeming self until it becomes a habit with us to do so, until it gets into the blood, the nerves, and the brain, and the whole body is every moment obedient to this idea of self-renunciation.17

more and more until the true Self, devoid of all limitations, is revealed. Swamiji says, What is perfect self-abnegation? It means the abnegation of this apparent self, the abnegation of all selfishness. This idea of ‘me and mine’— Ahamkara and Mamata—is the result of past superstition, and the more this present self passes away, the more the real Self becomes manifest. This is true self-abnegation, the centre, the basis, the gist of all moral teaching; and whether man knows it or not, the whole world is slowly going towards it, practising it more or less. Only, the vast majority of mankind are doing it unconsciously. Let them do it consciously. Let them make the sacrifice, knowing that this ‘me and mine’ is not the real Self, but only a limitation.15 All religions and all spiritual paths including Jnana, Bhakti, Yoga and Karma are intended to take man to the point where he completely forgets his lower self and is ready to sacrifice himself completely for the realization of the Supreme Self. The philosopher, the worker, and the devotee all meet at this one point, which is complete selfabnegation. The attainment of perfection in any spiritual path lies to the extent of unselfishness one develops while practising it.

The great preachers of ancient times. . . taught that God is not the world. There is one thing which is the world and another which is God; and this distinction is very true; what they mean by world is selfishness. Unselfishness is God.16

Our bodies are nothing but objects of nature on which we project our selfishness and get bound. The only way to get out of this bondage is non-attachment through selfsacrifice. Swamiji says, T h e

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When one progresses on the path of selfsacrifice, the attachment and identification with the body gradually reduces, and the fear of death also slowly vanishes.

Swamiji defines renunciation as ‘the love of death’. He says, We must die, that is certain; let us die then for a good cause. Let all our actions—eating, drinking, and everything that we do—tend towards the sacrifice of our self.

You nourish the body by eating.

What good is there in doing that if you do not hold it as a sacrifice to the well-being of others? You nourish your minds by reading books. There is no good in doing that unless you hold it also as a sacrifice to the whole world.

For the whole world is one; you are rated a very insignificant part of it, and therefore it is right for you that you should serve your millions of brothers rather than aggrandize this little self.18

Sacrifice of our lower self practically implemented as selfless service to mankind is the highest form of spiritual discipline.

According to Swamiji, it purifies our intellect and reveals our true nature.

Selfless Service is the Real Worship Swami Vivekananda revealed the higher dimension of self-sacrifice, in which every

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action—thought, word and deed—has to be offered at the feet of the Cosmic Lord, who is manifesting Himself as this universe and all living beings. This practice of self-sacrifice is the selfless service to humanity done not merely out of compassion but as the worship of the Universal Self or God. Swamiji remarked, After so much austerity, I have understood this as the real truth—God is present in every Jiva; there is no God besides that. ‘Who serves Jiva, serves God indeed. . . 19 This is the gist of all worship—to be pure and to do good to others.

He who sees Shiva in the poor, in the weak, and in the diseased, really worships Shiva; and if he sees Shiva only in the image, his worship is but preliminary.20

love. No pride should ever enter the mind of the spiritual aspirant that he is helping others and is therefore greater than those who accept his service; such a wrong attitude may injure his spiritual progress. In fact, there is no ‘other’; it is the one Self, the Lord, who is appearing as the many. Hence, one should have the attitude that he is the servant of the Lord, who is manifesting Himself as the needy, thereby giving an opportunity to His devotee to exercise his devotion and worship in the form of service. Every activity of service should be our humble offering to the Almighty.

In Swamiji’s words, Look upon every man, woman, and every one as God. You cannot help anyone, you can only serve: serve the children of the Lord, serve the Lord Himself, if you have the privilege. If the Lord grants that you can help any one of his children, blessed you are; do not think too much of yourselves. Blessed you are that that privilege was given to you when others had it not. Do it only as worship. I should see God in the poor, and it is for my salvation that I go and worship them. The poor and the miserable are for our salvation, so that we may serve the Lord, coming in the shape of the diseased, coming in the shape of the lunatic, the leper, and the sinner! Bold are my words; and let me repeat that it is the greatest privilege in our life that we are allowed to serve the Lord in all these shapes.23

By sacrificing ourselves in selfless service we slowly attenuate our lower self, which is the ego-complex, and manifest our higher divine nature. To help the less fortunate sections of the society to help them gain their basic needs of life is a great opportunity for spiritual aspirants to serve the Lord in human form. Swamiji lays down the way to do it; The only way of getting our divine nature manifested is by helping others do the same . . .

The poor, the downtrodden, the ignorant—let these be your God.21

When unselfishness grows, our heart expands and we begin to feel for others, and this feeling when intensified with complete self-abnegation and selfless love, all distinctions begin to vanish and one learns to see everyone as part and parcel of his own Self.

Swamiji urges, Feel, my children, feel; feel for the poor, the ignorant, the downtrodden; feel till the heart stops and the brain reels and you think you will go mad—then pour the soul out at the feet of the Lord, and then will come power, help, and indomitable energy.22

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Apparently it may seem that we are helping others, but actually we are helping ourselves. By our selfless service, we are cutting down our ego-tree that blocks our path to Self-Realization, and at the same time we are implanting good impressions in our mind which give tremendous inner strength and wisdom so as to become pure and perfect.

If we feed a hungry man, it may appease his hunger for a few hours, but the effect of this noble act on our mind lasts much longer.

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Hence, one who serves is much more benefited than the one whom he serves.

Swamiji observes, The main effect of work done for others is to purify ourselves. By means of the constant effort to do good to others we are trying to forget ourselves; this forgetfulness of self is the one great lesson we have to learn in life. . . Every act of charity, every thought of sympathy, every action of help, every good deed, is taking so much of self-importance away from our little selves and making us think of ourselves as the lowest and the least, and, therefore, it is all good.

Here we find that Jnana, Bhakti, and Karma—all come to one point. The highest ideal is eternal and entire self-abnegation, where there is no ‘I’, but all is ‘Thou’24

Thus Swami Vivekananda established the path of Self-realization through self-sacrifice as the practical outcome of the philosophy of Vedanta. With self-sacrifice done in the form of selfless service to mankind, the potential divinity of man becomes manifest and he realizes his true nature. This is the culmination of all spiritual practices. Swamiji clarifies, We become forgetful of the ego when we think of the body as dedicated to the service of others— the body with which most complacently we identify the ego. And in the long run comes the consciousness of disembodiedness. The more intently you think of the well-being of others, the more oblivious of self you become. In this way, as gradually your heart gets purified by work, you will come to feel the truth that your own Self is pervading all beings and all things.

Thus it is that doing good to others constitutes a way, a means of revealing one’s own Self or Atman. Know this also to be one of the spiritual

practices, a discipline for God-realization. Its aim also is Self-realization.25

Swami Vivekananda showed to the modern world this path of Seva-yoga or union with God, the Universal Self, through selflessservice done to the poor, downtrodden, ignorant, diseased and suffering masses, and urged one and all to sacrifice their lives for this Ideal: There is only one way in the world, paropakaraaya hi sataam jeevitam, paraarthe praajna utsrijet—‘The good live for others alone, the wise man should sacrifice himself for others’. I can secure my own good only by doing your good. There is no other way, none whatsoever. . . You are God, I am God, and man is God. It is this God manifested through humanity who is doing everything in this world.26

This is what Swamiji called ‘Practical Vedanta’. Without the least thought of himself when one dedicates his heart and soul to wipe the tears of suffering millions, he gets established in unselfishness. Thus his mind being freed from all impurities, weaknesses, doubts and fears, Self-realization comes to him as simply as a fruit in one’s hand. Swamiji inspires, Even the least work done for others awakens the power within; even thinking the least good of others gradually instills into the heart the strength of a lion. I love you all ever so much, but I wish you all to die working for others—I should rather be glad to see you do that!27

This is exactly what Swami Vivekananda himself did in his life and set a glorious example for the world to follow. o (To be continued. . .)

References 13. CW, 5:138 19. CW, 7:247 25. CW, 7:112 T h e

14. CW, 3:143 15. CW, 2:83 20. CW, 3:141-142 21. CW, 6:319 26. CW, 6:317 27. CW, 5:382

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16. CW, 1:87 22. CW, 4:367

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18. CW, 3:446 24. CW, 1:84

The Order on the March Ramakrishna Math and Mission—News and Notes Ganga Puja: The annual puja offered to the river goddess Ganga at Belur Math was held this year on June 9 with usual solemnity and fervour. o Commemoration of 150th Birth Anniversary of Swami Vivekananda An All-India Convention of Ramakrishna-Vivekananda Bhava Prachar Parishads was held at Belur Math on 16 and 17 June. Swami Smarananandaji and Swami Prabhanandaji, Vice-Presidents of Ramakrishna Math and Ramakrishna Mission, Swami Gautamanandaji, Head of Chennai Math, and Swami Suhitanandaji, General Secretary, Ramakrishna Math & Ramakrishna Mission, chaired the different sessions. There were discussions on the achievements and scope of Bhava Prachar Parishads and on Swami Vivekananda.

About 1400 delegates representing the different Bhava Prachar Parishads and their member-ashramas took part in the convention.

An All-India Volunteers’ Orientation Camp was held at Belur Math on 18 June in which about 2400 volunteers associated with Belur Math and branch centres participated. Swami Suhitanandaji, General Secretary, Ramakrishna Math and Ramakrishna Mission, delivered the welcome address and Swami Smarananandaji and Swami Prabhanandaji, VicePresidents of Ramakrishna Math and Ramakrishna Mission, and Swami Gautamanandaji, Head of Chennai Math, presided T h e

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Ganga Puja at Belur Math

Bhava Prachar Parishads meeting at Belur Math

Cultural programme at Volunteers’ Orientation Camp

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over a session each in which several monks and a few selected delegates spoke.

Vivekananda Rath launched by Rajkot centre visited 49 places in Anand and Kheda districts of Gujarat from 18 May to 16 June. Nearly 80,000 people participated in the programmes which included a procession with Swami Vivekananda’s statue, an exhibition and talks on the life and teachings of Swamiji.

Swami Vivekananda’s Ancestral House, Kolkata: Two public meetings on 27 May and 18 June in which altogether 700 people took part. On the centre’s initiative, a public meeting was held at Kalighat temple, Kolkata, on 28 May which was attended by 500 people. o Flood Relief in Uttarakhand (a) Kankhal centre distributed 1,22,732 kg rice, 5000 kg dalia (broken wheat grains), 54,320 kg flour, 45,472 kg dal (lentils), 5128 kg sugar, 220 kg chira (rice flakes), 400 kg gur (molasses), 10,000 kg potatoes, 4008 litres edible oil, 49 kg turmeric powder, 49 kg chilli powder, 11,831 kg salt, 4080 packets of biscuits, 1060 kg puffed rice, 4457 kg milk powder, 3124 kg tea powder, 5044 candles, 21,300 matchboxes, 2,17,000 halogen tablets, 3340 dhotis, Relief operations in progress in Uttarakhand 1840 saris, 1575 sets of shirts and pants, 1000 skivvies (highnecked long-sleeved garments), 7795 sweaters, 10,958 school uniforms, 17,838 assorted garments, 4425 chaddars, 13,400 metres of cloth, 9990 blankets, 428 quilts, 4000 pressure cookers, tawas (griddles), kadahis, 126 sets of utensils (each set containing 3 cooking vessels, a plate, 2 bowls, a tumbler and a kettle), 765 buckets, 576 mugs, 1670 dictionaries, assorted agricultural equipment, 2500 torches, 3504 solar lanterns, 4500 umbrellas and 500 trunks among 5714 families of 47 villages and 9259 students of 195 schools in Guptakashi and Agastyamuni areas from 1 March to 22 April. (b) Dehradun centre distributed 100 shawls, 2000 jackets and 100 books among the affected families on 30 and 31 March. o Drought relief in progress in Rajasthan

Drought Relief in Rajasthan: Ramakrishna Mission in Khetri distributed 40,000 litres of drinking water from 24 to 28 May among 400 families facing acute water scarcity. o T h e

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Book Reviews For review in The Vedanta Kesari,

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

Swami Tapasyananda As We Knew Him Published by Sri Ramakrishna Math Mylapore, Chennai 600 004.2013, hardbound, pp. 800, Rs.150.

‘I have no biodata. My only introduction is that I am a servant of Sri Ramakrishna.’ This is how Swami Tapasyananda had responded once to a request for his bio-data. This short reply provides a good window to his life and personality, characterized by humility, self-effacement and an extraordinary missionary zeal in propagating the message of the Holy Trio.

The book under review is fourth of the series published by the Ramakrishna Math, Chennai, presenting the reminiscences of the great monks of the Ramakrishna Mission. The earlier three volumes were about the direct disciples of Sri Ramakrishna, while this one is of one of the Vice-President—the first ever life and reminiscences of a Swami other than the direct disciples—published by any of Ramakrishna Mission’s major publication houses.

This present volume provides interesting and illuminating insights into the life and personality of Swami Tapasyananda through biographical sketches and the reminiscences of monastic and lay disciples and admirers. It is divided into three sections.

Section 1 deals with biographical aspect which also includes the sketch of his mother who herself led an exemplary life of religious fervour and austerity, having been widowed at the age of 18. She had pleaded with Swami Brahmananda, a direct disciple of Sri Ramakrishna, to bless her that one of her two sons may become a monk. Her life sketch has been presented on the basis of the information obtained from her second son Achuta Menon in his old age.

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The biography of Swami Tapasyananda, written by Swami Tyagananda, a former editor of the Vedanta Kesari, reflects all the lucidity and perfection of a former editor. The life-sketch describes the Swami’s early life, his dedicated effort to build the Ramakrishna Ashrama at Trivandrum, his work as the President of the Madras Math and the last phase as the Vice-President of the Ramakrishna Mission.

Part B of Section I consists of collection of letters of Swamis Brahmananda, Shivananda, Saradananda, Nirmalananda and Vireswarananda to Swami Tapasyananda’s family. Then there are the letters of Swami Tapasyananda to his family members, of which one written to his mother is worth-mentioning. His mother had complained in a letter that he was neither seeing her nor writing to her often. In reply, Swami Tapasyananda, then Brahmachari Purnachaitanya, wrote a long inspiring letter full of a spirit of renunciation.

Part C of Section I contains ‘A Few Glimpses’ of Swami Tapasyananda in Trivandrum. Smt. Lalita Menon has collected these glimpses from a handful of people who had known the Swami intimately since his arrival there in 1940. It includes some interesting stories of his thriftiness and austere nature.

In Section II, there are the reminiscences of 39 monastics and in Section III those of 56 lay disciples in all 95 in number. Swami Atmapriyananda has in his scholarly article, ‘My Intellectual Mentor’, not only described his intimate memoirs of the Swami, but has also presented to us an analysis of his intellectual and philosophical approach in general, and his original insights into Sri Ramakrishna’s philosophy in particular. He reminisces that Tapasyanandaji used to talk with great passion and joy about the concepts of Bhavamukha and Vijnana.

It is not possible here to summarize the reminiscences of all the monastic and lay devotees, but they reflect to some extent the plethora of values embodied in his personality such as his sharp intellect yet a tender heart, high thinking and simple

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living, learned yet humble, humorous yet grave, devotional in temperament yet rational in approach, and, strict himself but generous with others. Here are the titles of some of the reminiscences: ‘A saga of hard work and dedication’, ‘A monk, saint and a Yogi’, ‘He who saw inaction in action’, ‘God’s full time worker’, ‘Personification of moderation’, ‘Respecting others’, ‘Study seriously and think deeply’, ‘A fatherly figure’, ‘Develop free thinking and independent view’, ‘One who found bliss in austerity’, ‘Why shrink from responsibility’, ‘Mother at heart & father in dealings’.

Swami Vivekananda said that anyone can do great things when the world is watching. To find out a really great person, his day-to-day life must be seen, for greatness lies not in great achievements but in these small acts. This becomes evident as we read the book and find scores of small-great acts described by those who lived for months and years with Swami Tapasyanandaji.

There are three appendices. Part A has three chapters, all written by Smt. Indira Krishnakumar and includes few poems of Smt. Parakutty Amma, Swami Tapasyananda’s mother. Part B narrates Swami Tapasyananda’s reminiscences of Swami Shivananda, his visit to Ramana Maharishi, and Swami Tapasyananda’s message during his departure from Trivandram to Madras. In Part C are culled together newspaper clippings and reports about the Swami published from time to time. There is a Hymn of Remembrance and a short Sanskrit composition in the Swami’s praise. A list of the books by the Swami is also included.

The book contains a number of pictures of Swami Tapasyananda, single or with others, as well as few of Trivandrum Centre and the Chennai Math.

There are also pictures of the Holy Trio, and the disciples of Sri Ramakrishna whom Tapasyanandaji met.

Within a short period of time, the Ramakrishna Order has produced a number of spiritual stalwarts whose sterling qualities have greatly inspired and deeply influenced countless spiritual aspirants. This publication will open the way to the publication of their lives and reminiscences too.

Had this book not been published much important information would have been lost forever. So far, the life and reminiscences of the past Presidents and the Vice-presidents and some illustrious monks of the Ramakrishna Order were brought T h e

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out, mostly by committees of devotees formed for the purpose, as for example the books on Swamis Ranganathananda, Bhuteshananda, Gahanananda and Vireswarananda. There was an unwritten code that the lives and reminiscences of monks other than the direct disciples of Sri Ramakrishna, however exemplary, will not be published, as far as possible, by the Mission’s publication houses. The reason is that it might encourage the undesirable tendency of Guru cult: ‘My guru is greater than yours’, and that of ‘the person becoming more important than the principle.’ Sri Krishna despises those who consider Him a person without recognising His Supreme form (Gita 9.11).

Swami Yatiswarananda, another Vice President of the Order whose reminiscences are scheduled for publication in July 2014, has, in modern times, decried this tendency in his ‘The Guru Cult’ (Mediation and Spiritual Life, p.2009, p.145): ‘The trouble with most spiritual seekers is that they identify themselves their own body and personality, and become devoted to a male or a female deity, and remain stuck there. And if they have a spiritual teacher, they cling to the form, the personality of the teacher also. This is nothing but materialism though given a spiritual colour. However, useful it may be in the beginning, this spiritual materialism must be transcended. . .’

While going through this enriching book, the reader must keep this in mind. __________________ SWAMI BRAHMESHANANDA, VARANASI

Religious Behaviour and Spiritual Experience

By Ashit Chandra Chakraborty in collaboration with Swami Priyavratananda Published by Advaita Ashrama (Publication department) 5, Dehi Entally Road, Kolkata 700 014, paperback, pp.337, Rs.100.

In the Preface to the book the author says: ‘This book is not a book on religion or philosophy; neither it is on psychology or psychiatry. Yet it treats all of these. It deals with human being in his totality.’ In this volume the author has tried to analyse the views and evidence

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of science in quest to integrate science and religion and of religion, particularly common religious beliefs and practices. He has selected those religious topics that have direct relation to modern life. Thus this is one of the scores, if not hundreds, of books on the theme of ‘Science and Religion’.

After a personal note in which the author has described the genesis of the book, there is a long introduction which is like a preview of the book.

This is followed by a short chapter on religious behaviour. Religious behaviour is so vast and varied that one expected a longer article. It ranges from having a dip in holy waters once in twelve years in Kumbha to daily bath in the Ganga; from taking fruits once a fortnight to fasting on alternate days; from daily worship of a deity to no worship at all!

In the appendix, however, the author has dealt with celibacy in greater detail though one expected equally elaborate treatment of austerity which has been clubbed with celibacy in the title of the chapter.

‘Major religions of the world’, the next chapter, again is too short and it would have been better had the author restricted only to the core religious practices rather than giving a summary of their origin, precepts, etc. A short chapter on ‘Mysticism and Monasticism’ follows. The author underscores the similarity in mystic experiences of mystics of all religions which shows beyond doubt that there is a common final experience in all religions irrespective of cultural and environmental differences.

The next chapter discusses the basis of scientific approach and surveys, in brief, the conflict between science and religion. Physics and chemistry are the sciences of matter and energy; biology is the science of life; psychology that of mind. Why should we have objection in accepting religion as the science of the spirit, soul or God, simply because they are not as evident to us as mind or matter? Ken Wilber in his Quantum Questions presents such a hierarchy of domains and methods of their study in which each succeeding domain and corresponding science, includes and transcends the earlier ones.

According to him spirit and religion are the most comprehensive of domains and sciences.

The next three chapters give the ‘basics’ of Psychology, Psychiatry and Neurosciences.

The chapters are quite comprehensive covering a wide range of topics. The structure and function of brain, emotions, memory, the altered states T h e

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of consciousness and mystic experience have all been described in a scientific language. The subject is continued in the next chapter devoted to Transcendental Consciousness. Here the author has given the findings of the classical SPECT (Single Photon Emission Computer Tomography) studies of Andrew Newberg and his colleagues on Tibetan Buddhists and Franciscan nuns. A short essay on sleep and dreams according to Western sciences follows. Next chapter discusses the enigma of consciousness and the various hypotheses presented by scientists to explain it.

Then the author describes two cases in which dreams came true, in one case almost immediately and in the other after many decades. Four cases of Psi phenomenon and two cases of children who meticulously recounted their past lives are described, providing evidence for the Indian theory of re-incarnation. The long chapter on ‘Mystery of creation’ discusses the current scientific theories about creation, the ‘elementary particles’, Big Bang model of cosmic evolution, human genetic structure and the evolution of life.

In the last chapter entitled ‘Epilogue— Religion is Realization’, after a short resume of some meditation techniques and their psychological effects, a summary of the modern scientific studies on meditation with photographs of MRI studies of brain while under meditation is given.

Although a wide range of topics have been covered, neuro-biochemistry has not been discussed except the mention of some chemicals like dopamine and serotonin. Likewise the part autonomic nervous system—sympathetic and parasympathetic nerves play in spiritual phenomenon is absent. Religious practice leads to mystic experience but also manifests in total transformation of the nervous system including change in the reflex action, as happened in Sri Ramakrishna, has not been pointed out.

An interesting letter of Romain Rolland to Sigmund Freud is included as one of the two appendices, in which the former asks the latter to undertake the analysis of what he has termed as ‘the spontaneous religious feeling’. The letter written December 1927 refers also to Rolland’s plan to study in his next book Ramakrishna and Vivekananda.

Over a century ago, Swami Vivekananda had taken up for discussion and beautifully resolved the conflict between science and religion. He had

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done it in three ways. First he showed that religion, especially Advaita Vedanta is absolutely scientific and satisfies the criterion of science. Secondly, he pointed out the limitations of science and the scientific method, and finally he suggested a synthesis of science and religion for the good of humanity.

While there are many who would welcome a scientific explanation of religious practice and spiritual experience, there are few scholars who don’t consider it necessary. Swami Gambhiranandaji, one of the Presidents of the Ramakrishna Mission, is supposed to have said, ‘Science is science, religion is religion. Let them be apart.’ Yallagaprada Subbarao has also kept religion and science apart: ‘Science simply prolongs life, religion deepens it’. There is also a well known saying: ‘For those who believe in God, no explanation is necessary. For those who do not believe in God, no explanation is possible.’

Religion is a complex phenomenon. It begins with faith, grows with practice and culminates in mystic or spiritual experience. It has various dimensions too: emotional, ethical and moral, ritualistic, mythological, philosophical, social and even political, a fact which is quite evident in India where so many religions flourish. The author, in his Preface, points to those very social issues when he states: ‘What relevance could religion have in the modern world when half its people do not care about religion and God, when one nation after the other vouchsafes secularism as its official policy?’

He goes on to state the possibility of hostility and adverse effects of religious belief and practices on society. Such statements by the opponents of religion as: ‘Religion is the opiate of the masses,’ and ‘Religion is a necessary evil which cannot be dispensed with but must be tolerated without its bad effects’, are made only from the sociological point of view. As a matter of fact famous writers like Max Waber and John Yinger and many others consider religion primarily a sociological phenomenon and give to its mystical aspect only a secondary importance. But the author has not ventured, and wisely so, to provide answers to the sociological issues which he himself has raised.

May be he would take up those very vital issues in another volume.

The book is easy to read, extremely informative, covering a wide range of topics related T h e

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to religion and various branches of science. Anyone interested in science and religion shall enjoy this book. ___________________ SWAMI BRAHMESHANANDA, VARANASI

Why Be Sad

By J.P.Vaswani Published by Gita Publishing House, Sadhu Vaswani Mission, 10, Sadhu vaswani path, Pune - 411 001, 2013, paperback, pp.439, Rs.190 The question ‘Why are you sad?’ when put to a hundred persons most likely elicits hundred different answers. Alas! There are numerous causes for man’s sorrow and suffering.

While some of these causes are beyond his control, a majority of them are ‘man-made’. By our wrong attitudes and intentions, words and deeds we knowingly or unknowingly bring ourselves to suffering. Hence, the solution for human sorrow lies within, in changing ourselves. Even the external factors leading to sorrow need the ‘co-operation’ of internal ones to be effective in their mission.

The present book on overcoming sorrow is the sixth in a series of similar books where Dada Vaswani’s ‘heart-to-heart’ talks given in Sindhi in Satsangs have been transcribed and translated for reaching wider audiences. The root cause of all sorrow, Dada says in the very first chapter, is desire—desire for wealth, for pleasures of flesh and for power. So long the tentacles of these desires hold man in their tight grip, sorrow and suffering are inevitable.

There is only one supreme and ever-lasting solution to the problem of sorrow and that lies in living a spiritual life. Through a number of anecdotes culled from different religious traditions and also from real life experiences, Dada impresses this idea on the minds of the reader. In addition, he also guides the aspirants in the essential ingredients of holy life such as practice of devotion, curbing the ego, checking our desires, keeping holy company, repeating the name of the Lord and loving our fellow beings and serving them. Through these practices God has to be made real in our lives.

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There are many counsels here which go directly to the heart. ‘Has someone offended you?

Has someone insulted you? Remember, insults and unjust criticism are like bad coins. You cannot avoid getting them, but you can always refuse to accept them.’ (p 113) Again, ‘Life’s richest treasure is a loving heart that is at peace with all.’ (p 91) Prayer, the author says, ‘is our deepest source of power and perfection.’ (p 60) A wise way of praying is to tell the Lord, ‘God, grant me this wish, if it is for my good.’ (p 69) For a mind vexed by the question, ‘Is God fair?’ the chapter bearing that title is sure to act as a balm. Without going into hair-splitting arguments, Dada, in just a few pages, makes us understand our folly in blaming God for our sorrow. In short, the book is a definite guide for anyone aspiring to go beyond sorrow and attain peace and harmony. _____________________ BR. SHANTICHAITANYA, BELUR MATH

The Story of Nachiketa

By Sri Vishwanath B-605 Pine Wood, Vasant Gardens, Near Swapna Nagari, Mulund West, Mumbai - 400 080. Paperback, pp.126, price not given.

The story of Nachiketa is the high point of Katha Upanisad that deeply impressed Swami Vivekananda. The core of the story has been narrated by Swamiji (CW. II).

This is a story of a young boy of uncommon intellect and perseverance, truthful, full of love for his father. The boy impresses Yama, the Lord of Death, by his winsome qualities and succeeds in

acquiring the highest knowledge. His query was about the mystery of death and subsequent events.

The author narrates the circumstances that led to this adventure by Nachiketa and the revelation of the knowledge by Yama as the preceptor. The story is told in the form of questions and answers.

The Lord of Death readily grants the first two boons that Nachiketa sought but decides to test the boy’s resoluteness with temptations before granting the final boon. In Swamiji’s words, the wise man ‘chooses perfection as being superior to enjoyment’.

Nachiketa rejects all offers of material comforts.

Left with no option, the Lord of Death explains in detail the source of creation, significance of the ‘mother of all sounds’, ‘OM’, the evolution of the universe, the law of karma, one’s duty or profession, Purusha and Prakriti, what undergoes change what remains changeless and other related topics. The author refers to these lessons and points out that the sound ‘OM’ is not related to any particular language.

Certain ‘Exercises’ (rather, postures) have been suggested in the book. For instance, Exercise No.1 is intended to stimulate using one’s mind and breath for a ‘celestial experience’. The ‘Exercise’ involves moving ‘your whole consciousness to the big toe . . . imagine a point of light emerging from the core of your being . . .’ and so on. The point is the desirability of novices undertaking such exercises for the thrill that the process seems to offer, without expert guidance.

The Story of Nachiketa should be read with veneration as it contains some of the high points of Hindu philosophy.

An ‘Introduction’ about the source of the story, the Katha Upanisad, would be useful to a beginner. There are some spelling/grammatical errors to be attended to. ________________________________P. S. SUNDARAM, MUMBAI

What an astonishing thing a book is! It’s a flat object made from a tree, with flexible parts on which are imprinted lots of funny, dark squiggles. But one glance at it, and you’re inside the mind of another person, maybe somebody dead for thousands of years. Across the millennia, an author is speaking clearly and silently inside your head, directly to you.

Writing is perhaps the greatest of human inventions, binding together people who never knew each other, citizens of distant epochs. Books break the shackles of time. A book is proof that humans are capable of working magic.

—Carl Sagan T h e

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Ramakrishna Mission Vivekananda University (RKMVU) Declared by the Govt. of India under sec. 3 of UGC Act, 1956; as Special Heritage University by MHRD, Government of India, UNESCO Chair in the area of ‘Inclusive Adapted Physical Education and Yoga’.

Ramakrishna Mission Vidyalaya Campus, Coimbatore-20 The multi-campus Ramakrishna Mission Vivekananda University (RKMVU) has its headquarters at Belur Math in West Bengal. Its Faculty of Disability Management and Special Education (FDMSE) is in the Ramakrishna Mission Vidyalaya, Ooty Main Road, Coimbatore, Tamil Nadu. The Faculty prepares teachers in the field of Special Education (Visual Impairment, Hearing Impairment and Mental Retardation). Special Education course imparts practical and theoretical training for providing professional service to disabled persons and their rehabilitation. Anyone who undergoes this course is called a Special Teacher or Special Educator. Both normal individuals and persons with disabilities can pursue Special Education courses.

Faculty of Disability Management and Special Education (FDMSE) offers the following courses: Degree Courses S.No

Course

Duration

Entry Qualification

1.

B.Ed. in Special Education (Visual Impairment/ 1 year Hearing Impairment/Mental Retardation)

Any degree with 45% marks

2.

M.Ed. in Special Education (Visual Impairment/ 1 year Hearing Impairment/Mental Retardation)

B.Ed Special Education with 50% marks

3.

M.Phil. in Special Education

1 year

M.Ed, in Special Education

4.

Ph.D. in Special Education

S.No

Min. 2/3 Years M.Phil. /M.Ed. Diploma Courses

Course

Duration

1.

D.Ed. in Special Education (Visual Impairment/ 2 year Hearing Impairment/Mental Retardation)

2.

DISLI (Dip. in Sign Language Interpretation)

3.

1 year

Entry Qualification

Pass in +2 10th Pass for Deaf persons / +2 Pass for Hearing persons

DTAHD (Dip. in Theatre Arts for Holistic 1 year 10th Pass / +2 / UG / PG of Development) any discipline (DEd, DISLI, BEd, MEd Courses are approved by Rehabilitation Counsel of India) Hostel facilities (boarding and lodging) available, separately for MEN and WOMEN For more details, contact: The Assistant Administrative Head, FDMSE, RMKVU IHRDC Campus, Ramakrishna Mission Vidyalaya, SRKV post, Perianaickenpalayam, Coimbatore – 641020, Tamilnadu. Phone 0422 – 2697529, 2698553; Cell – 7502732223, e-mail – fdmse2005@gmail.com; website:www.vihrdc.org

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Ramakrishna Sarada Ashrama, Devaprayag An Appeal The Ramakrishna Sarada Ashrama was inaugurated on the auspicious occasion of the Chaitra Shukla Navaratri. The high-points of the week-long celebration were the enshrinement of Devi Durga, the presiding deity of Devaprayag Lord Raghunathji and Sri Thakur, Holy Mother Sarada Devi and Swami Vivekananda and also chanting, homa and cultural programmes.

Mokshaprana Centenary Bhawan Most Revered Mataji accompanied by Pravrajika Atmaprana Mataji had visited Devaprayag.

She was ecstatic after taking a bath at the sangam and said, ‘I have completed my journey to the Himalayas.’

To commemorate her visit to Devaprayag and also as a symbol of her immense love for Himalayas, a building is being constructed at Ramakrishna Sarada Ashrama in Devaprayag. The three-storeyed building will have the following facilities: 1. Five guest rooms in the names of Revered Bharatiprana, Mokshaprana, Muktiprana, Dayaprana and Shraddhaprana Mataji. 2. A library and a study room—Mokshaprana Path Bhawan.

3. A Sunday study circle for local students on value education and life-skills—Vivek Bodha. 4.

Spiritual Retreats—Moksha Satra. 5. Pre-primary School for local children—Sarada Kusum.

The project will cost about Rs 50 lakhs. We appeal fervently to all devotees, NGOS, service and welfare-oriented corporate houses to extend their kind and generous helping hand and receive the choicest blessings of Thakur, Ma, Swamiji and Revered Mataji.

Any person wishing to perpetuate the memory of their near and dear ones may donate minimum Rs. 50,000 and above and have the privilege of displaying a marble plaque in his/her name in the ashrama.

Communication: Swami Sarvatmananda, Ramakrishna Sarada Ashrama, Dak Banglow Road, PO: Devaprayag, Tehri Garhwal. Uttarakhand. Pin: 249301 Email: rmksarada@gmail.com; Phone: 09410520930, 9897452084 Cheque/DD may please be drawn in favour of Ramakrishna Sarada Ashrama.

For online donation: Our CBS A/C. Punjab National Bank, Devaprayag. A/C--0625000100098104 (IFS code: PUNB: 0062500). State Bank of India, Devaprayag. A/C No: 30932831669 (IFS code: SBIN 0014135)

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Sri Ramakrishna Ashrama Charitable Hospital (A Branch Centre of Ramakrishna Math, Belur Math, W.B.) Sasthamangalam, Thiruvananthapuram - 695010 (A 200-bed multi-speciality hospital) Phone: 0471-2722125, 2722453 2727607,2726603,2727393 Fax: 0471-2313502 Email: srkachtvm@gmail.com Website: www.srkachospital.org

Appeal for Sadhu Niwas Construction The message of Sri Ramakrishna was brought to Kerala by Swami Vivekananda himself when he visited this part of the country in 1892 during his Bharat Parikraman. He was in Thiruvananthapuram for 9 days before proceeding to Kanyakumari on December 22nd. He made a group of friends, admirers and followers there and some of them kept track of his later successful endeavors but it was only in 1916 a beginning for an official branch of the Ramakrishna Math was made when Revered Swami Brahmanandaji, a direct disciple of Sri Ramakrishna and the first president of Ramakrishna Math & Mission laid the foundation stone for Sri Ramakrishna's shrine at Nettayam, Thiruvananthapuram. The 99 years old Ashrama with its beautiful serene background has been sanctified by the visits and stay of many saints of the order including direct disciples of Sri Ramakrishna, Ma Sarada and Swami Vivekananda.

There are no permanent structures other than the temple itself built for the stay of Sadhus so far. All the Sadhus, especially elderly swamis have been put up with great difficulty all these years due to lack of even basic facilities and it was decided to construct a Sadhu Niwas along with a kitchen and common dining hall for devotees and visitors as well. The estimate for the proposed two storied structure is just above Rs. 1,00,000,00 (Rupees one crore) and the work will be begun in the middle of June and finished within 12 months. We earnestly appeal to the devotees and well wishers of Thakur, Ma and Swamiji to contribute for this noble project and receive Their blessings.

All donations are exempt from Income Tax rule under 80G. Your contribution could be sent to the above address or remitted directly to any of the ‘Sri Ramakrishna Ashrama’ accounts: Account no: 3054 9599 482 State Bank of India Jawaharnagar branch IFSC SBINB0004685 or Account no: 08211 0100 7063 Canara Bank Sasthamangalam branch IFSC CNRB0000821 or Account no: 4018 2200 001 039 Syndicate Bank Sasthamangalam branch IFSC SYNB0004018 Yours in the Service of the Lord, Adhyaksha

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Swami Ramakrishnananda’s 150th Birthday Special Publication

THE COMPLETE WORKS OF SWAMI RAMAKRISHNANANDA

Swami Ramakrishnananda (Shashi Maharaj), a direct disciple of Sri Ramakrishna wrote and spoke on a wide range of subjects, besides penning numerous letters to monks and devotees. The Complete Works of Swami Ramakrishnananda in three volumes bring together all his available writings in English, with translations from Bengali and Sanskrit.

Hardbound. Vol. 1, Pp.xlii + 469. Vol. 2, Pp.v + 462, and Vol. 3, Pp.vi + 542.

Price: Each Volume Rs.180/- , Complete Set (3 volumes) Rs.540/+ Postage (by registered packet): Rs. 30/- for single volume, Rs.40- for two volumes and Rs.50/- for the complete set. No request for VPP entertained.

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

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Booklets for the Youth Bhagavad Gita for Students Meant to help the modern students to become better students and live meaningfully. It is a topical selection of Gita verses keeping a student in mind. It is a readyreference to know what Gita says about control of mind, overcoming anger, concentration of mind, healthy interpersonal relationships, true happiness and so on.

Pages 70 + xiv. Price: Rs. 20/+ Postage: Rs.20/-for single copy.

Upanishads for Students Upanishads, the eternal source of strength and wisdom, are the foundation of Indian Culture. The modern students can learn from them the greatest findings about Self-knowledge, concentration, true purpose of life and strength to face challenges of life. This booklet helps students gain some insights into the timeless message of the Upanishads.

Pages 62 + xviii. Price: Rs. 25/+ Postage: Rs.20/-for single copy.

Universal Prayers for Youth A compilation of soul-stirring prayers from the Sanskrit literature aiming at introducing the youth to the practice of prayer for self-development and spiritual living. Being prayerful helps one live a life of fearlessness and strength drawn from a Divine Source.

Pages 44 + xxvi. Price: Rs. 25/+ Postage: Rs.20/-for single copy.

No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : mail@chennaimath.org

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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/-

–

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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Open your grief-stricken heart to the Lord. Weep and sincerely pray, 'O Lord, draw me towards You; give me peace of mind.' By doing so constantly you will gradually attain peace of mind. —Holy Mother Sri Sarada Devi

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Holy Mother's altar in the Old Shrine at Sri Ramakrishna Math Mylapore, Chennai

Vol.101-8 The Vedanta Kesari (English Monthly) August 2014. Regd. with the Registrar of Newspapers for India under No.1084 / 57. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 12-14. LICENSED 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 56 ~ A U GWebsite: U S T 2 0 www.chennaimath.org 1 4 Contact: Ramakrishna T h Sri e V e d a n t a K eMath, s a r i ~Chennai.