10 the vedanta kesari october 2013 by Sri Ramakrishna Math Chennai

The Vedanta Kesari THE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Swami Vivekananda’s Statue, Mysore

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India’s Timeless Wisdom

There is no better well-wisher in this world than the critic. [Through criticism] he takes away one’s sins (papam) and in exchange gives his merits (punyam) to the person he criticizes. —Traditional Saying

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda Printed and published by Swami Asutoshananda on behalf of Sri Ramakrishna Math Trust from No.31, Ramakrishna Math Road, Mylapore, Chennai - 4 and Printed at R 2 0 1 3 T h e V e Printing d a n t a Press, K e s aNo.31 r i ~ II ~ O C T O B EMath Sri Ramakrishna Ramakrishna Road, Mylapore, Chennai - 4. Ph: 044 - 24621110

The Vedanta Kesari VOL. 100, No. 10

ISSN 0042-2983

A CULTURAL AND SPIRITUAL MONTHLY OF THE RAMAKRISHNA ORDER

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

CONTENTS OCTOBER 2013

Vedic Prayers

365

Editorial  The Highest Empowerment

366

Articles  Reminiscences of Swami Shivananda—A Direct Disciple of Sri Ramakrishna Swami Tapasyananda  Rediscovering Swami Vivekananda through the Lens of Social Justice Rhyddhi Chakraborty  ‘Shiva Jnane Jiva Seva’—A Modern Mahavakya Swami Vireshananda  ‘I have Always Been There . . .’

371 379 385 392

Glimpses of Swamiji  In Kerala—Interactions with Chattambi Swami 377 New Find Unpublished Letters of Swami Saradananda 390 The Order on the March 396



Book Review

401

Features  Simhâvalokanam (Class Talks: Swami Ramakrishnananda)  Sri Ramakrishna Tells Stories

369 384

Cover Story: Page 4

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N Cover Story N Swami Vivekananda Statue, Mysore Commissioned in 1994 by Swami Vivekananda’s Mysore Visit Centenary Citizens’ Committee to commemorate the Centenary of Swami Vivekananda’s visit to Mysore, this 9.5 feet high bronze statue of Swami Vivekananda is an important landmark in the heritage city of Mysore. Unveiled by Sri K R Narayanan, the then Vice-President of India, it was installed by Mysore City Corporation and is located at the tip of well-known Cheluvamba Park, opposite Akashavani, in Mysore. Standing on 15-feet high concrete pedestal, with viewing platforms on three sides, the statue is flanked by ornamental flower beds and a well laid out park. It has a granite backdrop with a few important sayings of Swamiji engraved on it.

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). DONORS Prof. K.G. Sharma, New Delhi Mr. Kushal Shah, I.I.T. Delhi

Rs. 1000 Rs. 5000

Dr. Virendra Kumar, Modinagar Rs. 1000

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

AWARDEE INSTITUTIONS

5731. Dr. Triveni Shekaraiah, U.K. 5732. -do- 5733. -do- 5734. -do- 5735. -do- 5736. -do-

Karnataka Police Headquarters, Bangalore, Karnataka - 560 001 Kerala Police Headquarters, Trivandrum, Kerala - 695 010 Madhya Pradesh Police Headquarters, Bhopalm Madhya Pradesh - 462 008 Manipur Police Headquarters, Imphal, Manipur - 795 001 All India Radio, Anandagiri, Kodaikanal - 624 101 All India Radio, Millerpuram, Palayamkottai Road, Tuticorin - 628 008

5737. 5738. 5739. 5740. 5741. 5742.

All India Radio, Konam, Nagercoil - 629 004 Haryana Police Headquarters, Panchkulla, Haryana - 134 109 Maharashtra Police Headquarters, Mumbai - 400 001 Andaman & Nicobar Islands Police Headquarters, A. & N. Islands - 744 104 Nagaland Police Headquarters, Kohima, Nagaland - 797 001 Orissa Police Headquarters, Bakshi Bazar, Cuttack - 753 001

-do- -do- -do- -do- -do- -do-

To be continued . . .

VOL. 100, No. 10, OCTOBER 2013 ISSN 0042-2983

E ACH

SOUL IS POTENTIALLY DIVINE.

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GOAL IS TO MANIFEST THE DIVINITY WITHIN.

Vedic Prayers

Tr. by Swami Sarvananda

If you go deep enough, all will be seen as only variations of the One, and he who has attained to this conception of Oneness has no more delusion. What can delude him? He knows the reality of everything, the secret of everything. Where is there any more misery for him? What does he desire? He has traced the reality of everything to the Lord, the Centre, the Unity of everything, and that is Eternal Existence, Eternal Knowledge, Eternal Bliss. Neither death nor disease, nor sorrow, nor misery, nor discontent is there. All is Perfect Union and Perfect Bliss. For whom should he mourn then? In the Reality, there is no death, there is no misery; in the Reality, there is no one to mourn for, no one to be sorry for. He has penetrated everything, the Pure One, the Formless, the Bodiless, the Stainless. He is the Knower, He the Great Poet, the Self-existent, He who is giving to everyone what he deserves. They grope in darkness who worship this ignorant world, the world that is produced out of ignorance, thinking of it as Existence, and those who live their whole lives in this world, and never find anything better or higher, are groping in still greater darkness. But he who knows the secret of nature, seeing That which is beyond nature through the help of nature, he crosses death, and through the help of That which is beyond nature, he enjoys Eternal Bliss. â&#x20AC;&#x201D;Swami Vivekananda, CW, 2:153

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Editorial

The Highest Empowerment What is Empowerment? Empowerment is what everyone wants, for it is the key to success. From the chairman of a company to a clerk in the office, from a scholar to a maidservant, from a driver to a celebrity, everyone wants to succeed. No one even wants to be called unsuccessful. And what is needed to become successful, overcoming all the obstacles that come in one’s way? Empowerment. But what is empowerment? Says a popular definition: ‘Empowerment means increasing the spiritual, political, social, educational, gender, or economic strength of individuals and communities.’ The term empowerment is used in many ways: empowering women, empowering villagers, empowering marginalised sections of society, empowering have-nots and so on. Indeed, it covers ‘a vast landscape of meanings, interpretations, definitions and disciplines ranging from psychology and philosophy to the highly commercialized selfhelp industry and motivational sciences.’ The first empowerment is physical in nature. One should be physically strong and healthy. One should have basic amenities such as food, clothing, shelter and so on. In a way these are interrelated. Health and living conditions have great connection though other factors as living style, habits and hereditary factors have a role to play. Then, there is the second empowerment —the empowerment to live with dignity and meaning. This needs education and enlightened citizenship. One should be T h e

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educated and should be socially, economically and politically empowered. Modern systems of governance and management have indeed empowered man in many ways, though there are many shackles which need to be broken. Science and technology have empowered us in many ways. For instance, the growing access of the web has empowered us immensely. We can communicate faster and express in more than one way. Facebook, Youtube, blogging, smartphones, sms—technology has gone a long way in empowering the modern man. We feel empowered and more resourceful. Life Means Empowerment But is empowerment all about physical, social and technological issues? Are there some other aspects, deeper and more significant, which need consideration? In a way, empowerment is a modern term for the old, dear term called ‘happiness’. For this is the end product of all empowerment—to make one happy. And what is life except this search for happiness and fulfilment? In this context, let us recall Swami Vivekananda’s words, This complex struggle between something inside and the external world is what we call life. So it is clear that when this struggle ceases, there will be an end of life. What is meant by ideal happiness is the cessation of this struggle. But then life will cease, for the struggle can only cease when life itself has ceased.1

Further, in a way, empowerment is a kind of help, a system to overcome some lacuna and add value and strength to our

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lives. For instance, a hungry person feels empowered if he is given food. An illiterate man is empowered when he learns to read and write. He does not have to depend on others to read or write for him. He becomes independent in this matter. A person who has been denied an opportunity or something feels empowered when he is provided it. Empowerment is freedom and freedom is the ‘song of the human soul’. Says Swami Vivekananda further, in terms of helping or empowering others,

Spiritual Empowerment In Swamiji’s scheme of life, spiritual strength is what makes man a man. In tune with this, a contemporary thinker says, We are proud of being humans because we have made tremendous advancement in the field of modern science. Today’s sophisticated modern scientific civilization is in fact a polished animalism as it is directed towards improving eating, sleeping, mating, and defense. A man may eat varieties of lavish foodstuffs with spoon and fork, and a dog may eat rotten food from the roadside or from the pile of garbage, but in either case they both satisfy their hunger and maintain their bodies. A man may sleep in a nice bungalow on a cosy bed whereas a dog sleeps on the street; yet the act is the same— sleeping. Once asleep, neither the man knows where he is nor does the dog know where it is. Man has discovered atomic weapons for defense, and the dog has teeth and claws for the same. But again, defense is there. Yet man cannot say that because he has the atomic bomb he can conquer the entire world or the entire universe. That is not possible. Man may indulge in mating in a luxurious apartment and a dog may do the same on the street. But ultimately the activity is the same.

Helping others physically by removing their physical needs, is indeed great, but the help is great according as the need is greater and according as the help is far-reaching. If a man’s wants can be removed for an hour, it is helping him indeed; if his wants can be removed for a year, it will be more help to him; but if his wants can be removed for ever, it is surely the greatest help that can be given him. Spiritual knowledge is the only thing that can destroy our miseries for ever; any other knowledge satisfies wants only for a time. It is only with the knowledge of the spirit that the faculty of want is annihilated for ever; so helping man spiritually is the highest help that can be given to him.2

In other words, while it is important to empower oneself and others at the physical and social planes, it is equally crucial to progress to the next and the highest plane of empowerment—the spiritual plane. As Swamiji points out, He who gives man spiritual knowledge is the greatest benefactor of mankind and as such we always find that those were the most powerful of men who helped man in his spiritual needs, because spirituality is the true basis of all our activities in life. A spiritually strong and sound man will be strong in every other respect, if he so wishes. Until there is spiritual strength in man even physical needs cannot be well satisfied.3 T h e

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But it does not mean that one should not have physical and social empowerment. Far from it. One does need empowerment at these spheres but these should be subservient to spiritual empowerment. It is a kind of hierarchy of empowerments. Physical, intellectual, moral and spiritual—that is the ladder of empowerments. To continue Swamiji’s words,

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Next to spiritual comes intellectual help. The gift of knowledge is a far higher gift than that of food and clothes; it is even higher than giving life to a man, because the real life of man consists of knowledge. Ignorance is death, knowledge is O C T O B E R

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What is character? A bundle of habits and impressions. Every action that we do, every thought that we think, every feeling that courses through our hearts leaves an impression on our mind. It is the tiny hammerstrikes on a gold ornament. They may look insignificant and small but they all leave an impression on mind leading to what is called character. We must not forget characterbuilding is the core of all spiritual and moral training. True character building leads to inner and outer liberty. Being dishonest, corrupt and licentious may look like liberty but it is slavery to senses and to man’s lower impulses. Real liberty is freedom from lower impulses and their control. It is freedom from senses and not of senses. In order to initiate the process (which should start as early as possible in life) of character building, we should have a clear conviction that man is not merely a body-mind assemblage but the Divine Spark called Atman. We should think of our divine core again and again to understand the true meaning of empowerment. Conclusion Ultimately, empowerment and happiness are synonymous. For that is the purpose of empowerment—to make man happy. But, says Swamiji,

life. Life is of very little value, if it is a life in the dark, groping through ignorance and misery. Next in order comes, of course, helping a man physically. Therefore, in considering the question of helping others, we must always strive not to commit the mistake of thinking that physical help is the only help that can be given. It is not only the last but the least, because it cannot bring about permanent satisfaction. The misery that I feel when I am hungry is satisfied by eating, but hunger returns; my misery can cease only when I am satisfied beyond all want. Then hunger will not make me miserable; no distress, no sorrow will be able to move me. So, that help which tends to make us strong spiritually is the highest, next to it comes intellectual help, and after that physical help.4

And finally Swamiji makes a prophetic statement, The miseries of the world cannot be cured by physical help only. Until man’s nature changes, these physical needs will always arise, and miseries will always be felt, and no amount of physical help will cure them completely. The only solution of this problem is to make mankind pure. Ignorance is the mother of all the evil and all the misery we see. Let men have light, let them be pure and spiritually strong and educated, then alone will misery cease in the world, not before. We may convert every house in the country into a charity asylum, we may fill the land with hospitals, but the misery of man will still continue to exist until man’s character changes.5

That is the crux of the issue—‘the misery of man will still continue to exist until man’s character changes.’ We must learn to build a strong and unselfish character. Only then all our empowerments (physical, social, economic, political and technological) will have a meaning. Spirituality alone gives us lasting empowerment.

1. CW, 1.84

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Man thinks foolishly that he can make himself happy, and after years of struggle finds out at last that true happiness consists in killing selfishness and that no one can make him happy except himself. 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.6 o

3. Ibid 4. Ibid 5. Ibid

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6. CW, 1:84

Simhâvalokanam From the Archives of The Vedanta Kesari (October, 1923-24, Pp. 682-685)

Class Talks Swami Ramakrishnananda Friday, June 25th, 1909 In this world we love nothing so much as our own egotism. Nothing is so dear to us as our own self. Therefore it is said in the Upanishads, ‘Do not think that you love your wife for the wife’s sake, you love your wife because by loving her your own self is pleased; you do not love your children for the children’s sake, but because your own self is pleased by loving them you love them, etc.’ So the love for your own self is above all other loves. Other loves are secondary; love for your self is primary. Why do we love our own self more than anything else in the universe? To answer this question we must know what we love and what we do not love. We always love beautiful things. We love a beautiful man or woman, not an ugly one. We love sweet words, not harsh words; we love good dishes. We do not love to be out on a burning desert, but in the cool shade of a wide-spreading tree. In short, we love what harmonizes with our self; we do not love what does not agree with our mind. What harmonizes with my nature, that is what I love. Thus we see that what has the power to make us happy, we love. What has not the power to make us happy, we hate. We do not like a harsh-tongued man or woman, we do not like ugly sights, because they have not the power to make us happy. Now, if there is a man who can make me happy, but there is another who can make me more happy and there is a third who can make me most happy, will I not love the last most of all? If then my love is based on the power to give me pleasure, I must love myself most because I have the power to give myself most pleasure. So I must be the source of all Anandam [joy]. From myself comes the greatest happiness, so I must be the most pleasing thing to myself in the whole universe. For this reason the love towards myself is primary. From this it follows that I am the abode of the highest bliss. Therefore I am Anandam. Because I exist, I am also Sat; and because I know that I exist, I am Chit. Hence I am called Satchitanandam [Existence-Consciousness-Bliss]. When Brahma first began to create, he created the four first-born and they at once found out that all that they wanted was inside themselves. Outside was darkness, doubt, fear, everything changing, and how can a sane man expect happiness from something which is constantly changing? So they knew that they could never find happiness outside themselves. So when Brahma wanted them to T h e

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create, they said: ‘No, we do not want to create, that will be forgetting our own self, that will be forgetting our own blissful nature, that will be forgetting our all-knowing nature. Why should we create that which will make us forget what everyone is seeking after?’ In this world people are all like the musk deer, who when the musk forms at the navel, smelling the delicious fragrance, think, it must come from some hidden flower and go searching here and there for it, when from themselves comes the odour that maddens them. So man goes hither and thither seeking eternal bliss which can only be found inside himself—‘Why then should we make such foolish people,’ these first-born asked, ‘who will never know where bliss can be realized, where purity can be realized, where knowledge can be realized ? This is a wretched sort of business.’ So they would not create and Brahma had to bring forth a second set of seven children, from whom came all the people of this world. You see, therefore, because I am the abode of all bliss, I love myself ; also because I am the source of all knowledge. There is still another thing,—I love myself because I am eternal by my very nature. This I can prove. I am tasting, touching, hearing, smelling and seeing everything around me, so long as I am in the wakeful condition. But I do not do this always, for sometimes I fall asleep. Then I do not taste, touch, hear, smell, or see. I do not even remember. When I am asleep, although I may love my wife very much and she may be by my side, I do not know her existence; I do not even know my own existence. You may say then that I am not existing in the dream condition or in sound sleep. But that is not the case; because when I wake up, I say, ‘I have been sleeping soundly’, which shows that I remember that I was not doing all these things, tasting, touching, seeing and hearing. To know this I must have been wide awake at that time; so I was not dead. My eyes were not seeing, it is true, my ears were not hearing, my legs were not walking, my mind was not remembering, but I must have been there, in order to report to my friend that at that time ‘I had no volition, no perception, no action.’ Therefore you see that in these three conditions, dream, sound-sleep and waking-state, you are existing and conscious. . . Thus you see that behind all the changing, there is something which does not change, and as the laws of nature are uniform throughout, you draw your own conclusions from this; just as when you taste one mango, you conclude that all mangoes will have the same taste. You analyze your own body and mind and you find that both are constantly changing. Time was when the body could not go from one place to another, it had to have a nurse to carry it. Then it began to run and jump; then to take gymnastic exercises; and now gradually it is beginning to wane. The power is being taken from the eyes, from the ears, from the nose, from the legs, from the waist, from the mind. So you find the body in constant change and the mind constantly restless. Hence you pronounce that the nature of the body is to change and the nature of the mind is also to change. But go behind and you will find that you never change. o T h e

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Reminiscences of Swami Shivananda â&#x20AC;&#x201D;A Direct Disciple of Sri Ramakrishna SWAMI TAPASYANANDA

(Continued from the previous issue. . .) Swami Tapasyananda (1904-1991) was Vice President (1985-1991) of the Ramakrishna Math and Ramakrishna Mission. A former editor of the Vedanta Kesari, he was an erudite scholar and thinker who wrote and translated several books in English. The following reminiscences are from 263 May-June 1955 and 264 July-August 1995 issues of Vedanta. The last 4 paragraphs have been translated from Bengali version published in the Bengali book, Shivananda Smritisangraha, p 229230, published by Udbodhan Press, Kolkata. Appearing in the Vedanta Kesari for the first time, this writing forms a part of the book, Swami Tapasyananda As We Knew Him, which was released on 4th August 2013. About a month or two after, I got more opportunities of following up these holy contacts. By that time I had finished my school education and left Kerala to join College in Madras. Maharaj and Sri Mahapurush Maharaj had not left South India. Swami Sharvanandaji had arranged for the celebration of Durga Puja at Madras Math in the presence of Maharaj with all the elaborate paraphernalia and rituals as in Bengal. The occasion was unique, as such a celebration was being held at Madras for the first time and that under such august and inspiring auspices. To add to the interest of the Celebration, another interesting personality, familiar to the readers of the Gospel of Sri Ramakrishna, had also come for the occasion. That was none other than Ramlal (known as Ramlal Dada in the Math), the nephew of Sri Ramakrishna. The celebration was a grand affair and attracted big crowds, besides devotees of Madras and those coming from other stations in the South. T h e

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I was a new comer to Madras, and being of a rather shy and timid disposition, I was

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a little backward in taking full advantage of the great occasion and the presence of such great personalities. However, I attended some of the important sessions of the worship and took ‘Prasad’ at the Math on those days. On a certain occasion, I saw Mahapurush Maharaj sitting before the image and reading the ‘Chandi’. After the Kumari Puja (the worship of a small girl as Divine Mother) I saw Mahapurush Maharaj making Pranams (prostrations) to the girl who was worshipped as representative of the Divine Mother, and the girl trying to run away from what she felt as an embarrassing situation. After the Puja, Maharaj and Mahapurush Maharaj continued to stay at Madras Math for some time more. Off and on I used to go to the Math and offer my respectful Pranams to these great men. Maharaj often used to walk round the line of pillars. On several days I saw Mahapurush Maharaj going out for walk towards the beach. Often he went alone unaccompanied by anyone. During the time of the Durga Puja I had cultivated the acquaintance of a few young students like myself who had newly come to Madras and had started visiting the Math. Of these, one was Sri Krishnan Nambudiri (afterwards Swami Agamananda) who had already taken initiation from Maharaj when he visited Trivandrum in 1916, and another was Chinnu (afterwards Swami Chidbhavananda), and the third was Sri T.S. Avinasilingam Chettiar, who later on became a noted political leader besides being a great devotee and worker in the cause of Ramakrishna-Vivekananda. I remember occasions when all of us met and sat together in the presence of Sri Mahapurush Maharaj who used to speak to us with a gracious smile and an expressive face. I now forget what formed the themes of those talks, but I remember he left a very deep impression T h e

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on the minds of us all by his humane interest, his cheerful mood, and his communicability combined with quiet dignity. Some time after, the Presidential party left Madras, probably after a stay of about six months in the South. Swami Brahmanandaji Maharaj did not live long after this visit to the South. Within a year he entered into Mahasamadhi in April 1922. He was succeeded by Sri Mahapurush Maharaj as the President of Ramakrishna Math and Mission, the second to hold that position. Soon after he became President he visited Madras again, in 1923, probably. As a student visiting the Math I met him several times in those days. His stay in Madras was not however, long. He visited Bangalore also and spent some time there. His next visit to Madras took place probably in 1925-26. I was then reading in my fourth year University class, the last year of my term at the Presidency College, Madras. Being a frequent visitor to the Math in those days, I met Sri Mahapurush Maharaj several times. We had all free access to him, and he made no distinction between youngsters like ourselves and men of status. He was staying in the western room at the front of the Math, now occupied by the President of the Math. He was this time accompanied by his three familiar Sevaks (attendants) who have since then become always associated in my mind with his memory. It was during this visit of his that I took initiation. He joyfully agreed to give me initiation for my mere asking, without being supported by the recommendation of anyone. The day fixed happened to be his birthday, quite unwittingly. That very day initiation was given also to my brother, who was then a student at Madras. It took place at the shrine of Madras Math as it existed before it was modified some years later during the Presidentship of Swami Saswatanandaji

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Maharaj. The chief difference then was that the present front ante-chamber of the shrine, where devotees sit, was the shrine room proper, and the space occupied by the shrine at present was part of the spacious staircase hall, where I met Sri Mahapurush Maharaj for the first time. The initiation ceremony was short and simple but very impressive. The fervent manner in which he did Arati to the Master after worship, and his venerable and gracious figure with hands uplifted in a mood of prayer and blessing as it presented to my eyes on getting up after making prostrations, have always remained vivid in my memory. He instructed me that by repeating the Mantra he gave, Jnana (knowledge), Bhakti (devotion), and Vairagya (dispassion) will develop. Swami Akhilanandaji helped at the simple worship performed as preliminary to initiation. That day, being the birthday of Sri Mahapurush Maharaj, was observed as a festive occasion at the Math. Quite a number of his disciples, besides devotees in general, had gathered to pay obeisance to him and to attend the service in the shrine and partake of Prasad. The next visit of Mahapurush Maharaj to Madras took place about four years after, in 1930. I had by that time finished my college studies and started my monastic career, first as a humble worker in the Ramakrishna Mission Students Home at Mylapore, where Swami Saswatanandaji was then the warden (the monastic representative). The president of the Math at that time was Swami Yatiswaranandaji, Swami Sharvanandaji having left Madras about a year before after a long period of distinguished service and spiritual ministration, ever since the great Swami Ramakrishnananda, direct disciple of the Master and the pioneer of the Ramakrishna-Vivekananda movement in South India, had retired due to illness. T h e

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During this period I used to go every day, either in the morning or evening, to pay my respects to Sri Mahapurush Maharaj. He was still in excellent health, though the vigour of it as I noticed on my first meeting with him about eight or nine years back, was absent. But his face was still youthful, carefree and joyful. His manners were always so simple, frank and inviting that though you knew you were in the presence of an august and weighty personality, you also felt absolutely relaxed. During those days, I heard a few remarks from Sri Mahapurush Maharaj that have always remained impressed in my memory. A representative of the Maharaja of Mysore had come, probably to invite the Swami to the Mysore palace at Madras. It was dusk, just after Arati. They were sitting in the big front hall of Madras Math and I was standing by. I heard him remark to the gentleman: ‘A man may be very wealthy and earn a big salary. But what is the use of it ultimately. Death comes and engulfs everything. The body is after all a “rogamandiram”.’ The gentleman asked him: ‘As the head of a big organisation, you are directing all kinds of activities. Do you feel attached to them?’ Sri Mahapurush Maharaj remained silent and indrawn for a moment and replied, ‘No’. Another day toward 4 p.m. I had finished saluting him and was standing in his room, when an educated middle-aged Tamil lady, a devotee from the rural area, probably employed in the education department, was brought in and introduced to him. In the course of preliminary personal enquiries he happened to ask her whether she had children. The lady felt confused and her face looked overcast by a sense of sorrow. Immediately Sri Mahapurush Maharaj understood the situation from the remark of the Swami who introduced her. She had been widowed in her early days

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and had no issue. Mahapurush Maharaj used the occasion to give her an exhortation: ‘Don’t feel sorry’, he said to her, ‘for being widowed early and being childless. After all, it has been a great blessing to you in your spiritual life. Consider what your condition would have been if you were burdened with a big family? You are now a free person and can follow your spiritual inclinations unrestrained. Many things which we consider to be misfortunes in a worldly sense, turn out to be fortunate circumstances afterwards from a spiritual point of view.’ These words immediately brightened up the lady’s face, probably by the recognition of the truth that the Lord shapes the life of a devotee in many ways that look strange at first but turn out to be significant in the fullness of time. One day I fixed a time with Swami Shivananda to talk on matters relating to spiritual practices, especially meditation. My mind was getting stimulated by the study of literature and feeling the need of explanations for many things that were till then taken for granted. I asked for the meaning of the Mantra he had given me, and he was gracious enough to explain it in a few simple words. Then I asked him about certain psychological implications of meditation. He spoke few words, but then cut short the talk, telling me that I would receive more light on these questions as I proceeded. I do not know how much of light I have got on these moot questions in the course of these years, but I have learnt that mind is a developing faculty, that ideas that seemed significant at one time cease to be so at a more mature period, and that trust in the guidance of the Spirit, provided that trust is genuine and not a mere smokescreen for whimsicality and instinctive impulses, is a much more ennobling and enlightening kind of trust [even] in mere stereotyped forms and dogmatic assumptions. T h e

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All the great teachers convey their lessons more through suggestions than lectures, putting more reliance on the reactive than the receptive role of the mind. Such were the great teachers of the Upanishads. When Prajapati was approached by Indra and Virochana with questions concerning the Atman, he only gave vague and indirect instructions, leaving their mind to react and develop in its own way in the course of years, before the real instruction was given to the deserving questioner. Equally significant was the instruction of Balaki to Satyakama Jabala when asked to be instructed on Brahman. He was merely asked to tend the cattle belonging to the teacher. The disciple’s Shraddha (faith) did the rest of the work. Great teachers teach through suggestions and not lectures. Sri Mahapurush Maharaj was one such. I believe the 1930 visit was the last visit of Sri Mahapurush Maharaj to Madras, though he lived about seven or eight years more. So the next meetings I had with him were when I visited Belur Math on the occasions of my initiation into Brahmacharya and Sannyasa probably in 1932 and 1934 respectively. On the first of these occasions, I went with a small party of pilgrims from Kerala, one of whom was my mother. I feel it appropriate that I took my preliminary initiation into monastic life when she was with me. For she was the first of my teachers, being the one responsible for giving shape and direction to my devotional life from its earliest stage and later for introducing me to RamakrishnaVivekananda ideology. I have heard—but I cannot myself vouch for it—from Swami Siddheswaranandaji, who was the interpreter when she met Swami Brahmanandaji Maharaj and took initiation from him, that she prayed to him that one of her children may become a monk. Mahapurush Maharaj knew her well,

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and she had met him twice at Madras and afterwards at Belur on the occasion now under reference. I had always seen Mahapurush Maharaj very kind and cordial to her. When I met him on this occasion, Sri Mahapurush Maharaj was still in fairly good health and he used to come down from his room to take a stroll. He was also present at the Homa ceremony at which the vows of Brahmacharya and Sannyasa were administered to the new initiates that year. But when I went for Sannyasa in 1935, I found his health completely broken down. He had had a touch of asthma for several years past but it had by this time become intensified, and high blood pressure too had now joined hands with it to undermine his health completely and reduce him almost to the condition of an invalid. But still, according to the tradition followed at the Math, all the monastics were allowed to go to the room of the President in the early morning to pay their obeisance to him. A remarkable difference I had noticed between Sri Mahapurush Maharaj and an ordinary patient is that there was no depressing and melancholy atmosphere about his sick-bed. His face remained always bright and cheerful in spite of a sleepless night from asthmatic spasms or from the uneasiness of high blood pressure. No physical ailment could make that face shrunken and depressed. I am told that this characteristic continued all through his sickness till the end. A sick man is the most selfish person one can see. He has nothing except his ailments to think about, and to everyone who goes to him, he pours out the story of his sufferings. Probably it is Nature’s device to mitigate the sufferings by sharing them with others. Sri Mahapurush Maharaj’s behaviour was quite different. To those who went to see him in the morning he looked cheerful, and he had nothing to say T h e

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about his own sufferings even when enquiries were made. On the other hand he would make kind enquiries of your conditions in detail. Especially to people who went from the South of India, he was particular to see that they got some dishes suited to their taste. I believe it was during his time, and probably due to his insistence, that Belur Math added Kolambu to its menu for the noon meal for the benefit of the sprinkling of South Indian Sadhus who stayed, off and on, at the Math. His solicitude in this respect was very appealing—almost motherly. A man of spiritual realisation can best be distinguished from a worldly minded man when physical ailments attack him. When one is healthy, it is easy to lecture eloquently to others about the unaffectedness of the Atman and about the transitoriness and insignificance of bodily life. Any man with the gift of the gab could do so. But when illness and danger threaten, it is only the wise that can behave with equanimity. In the life of Sri Ramakrishna we find this most conspicuously. The painful and prolonged illness that brought his life, ultimately, to an end, failed to shake his mind. It was during this time that his spiritual powers were most manifest. By an act of his will, he conveyed spiritual inspiration and experience to devotees who flocked to him in numbers. The spiritual joy that emanated from him converted his sick-bed into a rallying point for aspirants. The great Master’s behaviour makes one convinced that for the enlightened one the spirit is the substance and the body is only the shadow. Sri Mahapurush Maharaj on his sick bed reminded one of his Great Master, whose name he always uttered with tremendous faith and inspiration. I took Sannyasa that year with my esteemed friends Swami Tyagisananda

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(Krishna Menon) and Swami Nishreyasananda (Nambiar) along with others in that batch besides others. On the previous day we performed the Shraddha ceremony for all ancestors as also for ourselves, indicating that a sannyasin is physically dead and the last rites for him have been done. Next day was the birth day of Sri Ramakrishna and there was the usual Puja and festival connected with it. But we had to fast the whole day and night, though the physically weak among us were allowed to take sugar candy water as a concession. Kalipuja was performed throughout the night and at early morning 4 o’clock, the Vedic ritual of Viraja Homa that precedes sannyasa was performed. The ideals of sannyasa and its inner meaning with the mantras were uttered by Swami Omkarananda during the Viraja Homa and we also repeated the mantras after him. We offered oblations into the sacred fire which is lit during the Viraja Homa. Sri Mahapurush Maharaj could not physically come to the temple as he was unwell. Early morning at 5.30, we twelve candidates who were seeking sannyasa went to his inner chambers to complete the last portion of the sannyasa ritual—to take the vows of sannyasa and the external insignia of sannyasa. We repeated the presha mantra and the mahavakya which were uttered by Swami Omkarananda and prostrated at the holy feet of Sri Mahapurush Maharaj. Sri Mahapurush Maharaj was seated on his cot; raising his hand, he blessed us with prayers to the Lord. We renounced the new clothes and other insignia thereby signifying the death of our previous lives and rebirth in a new spiritual existence. We got our new names and the two symbols of sannyasa, which are the ochre robe and the danda [staff] from the acharya and the guru. Both the symbols are indicative of knowledge: the ochre coloured robes T h e

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are bright like the blazing fire and have the capacity to purify anything that comes into its purview; and the danda is a protection against worldliness and is the primary support in the path to realization of Brahman. I was in Belur Math for about a month during this time. On the day of my return to south India, I approached Sri Mahapurush Maharaj to take his blessings. My guru was in his room and resting on his bed as he was suffering from asthma. But his face was calm and full of bliss, just as I had seen him on the first day when I arrived at the Math. When I got up after prostrating to him, he blessed me with his eyes still closed, by saying the following words: ‘Maa bhaishih—there is no cause for fear. I am there with you always.’ These words of blessing uttered by my revered guru have been a constant support in my life’s journey. This is the last time that I saw my revered guru. He attained Mahasamadhi on 24th February, 1934. Swami Vivekananda says in one place that if we compare Sri Ramakrishna to a tree, then his disciples are like the main branches of that tree. It is in and through the disciples of Sri Ramakrishna that the later generations like us will be able to grasp the spiritual greatness, divinity, love, renunciation, universal compassion and tolerance of other religions as were expressed by Sri Ramakrishna. In course of time, I have been able to understand that Sri Mahapurush Maharaj was one of the main torchbearers in spreading the spiritual ideal and tradition of Sri Ramakrishna. Among the direct disciples of Sri Ramakrishna, probably, Sri Mahapurush Maharaj had the blessed privilege of kindling the spiritual fire in the maximum number of sannyasis and lay devotees. o (Concluded.)

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Glimpses of Swamiji

In Kerala—Interactions with Chattambi Swami At Ernakulam, in Cochin State, where Swami Vivekananda is next found, he met Shri Chattambi Swami, the guru of the wellknown Narayan Guru of Kerala. This meeting took place during December 1892. In 1971 Mr. Bodhasharan, who knew Chattambi Swami intimately, gave these reminiscences to Shri Shankari Prasad Basu: I was very intimately connected with Chattambi Swami. I have often heard from him about his meeting with the Swami. It may have been before or after Swamiji’s visit to Kanyakumari. At Ernakulam, one Mr. [Chandu] Lal and a Brahmin [Shri Ramaiya] used to go for a walk every morning and evening. One day, when they had been for a walk to the seaside as usual, they saw a boat coming. A sannyasi clad in ochre robes, and with staff in hand, got out of it. On seeing him they thought that he must be a great man, and a genuine sannyasi, so they must not miss meeting him. They went forward and approached the monk, who spoke with them in Hindi. One of them took the Swami to his house. They asked him, ‘Do you know English?’ In broken Hindi the Swami replied, ‘I know a little.’ But later it was revealed that he was a master of the language. The news soon spread. Many people of Ernakulam flocked round him. At this time Chattambi Swami was also in Ernakulam. Once he came to meet the Swami, T h e

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but on finding a crowd round him, he left, after seeing him from a distance. The local people told the Swami many things about Chattambi Swami; and some of them promised to bring Chattambi Swami to him so that they could be introduced to each ether. At this the Swami said, ‘If he is really a great man, as you tell me he is, why should he come to me? I shall go to see him.’ Chattambi Swami was then living at Shankar Menon’s house. The Swami went to see him there. They talked in Sanskrit, since Chattambi Swami did not know Hindi. Chattambi took the Swami under a tree so that they could talk together in a secluded place. On the tree was a monkey, which had been reared by the host. When they were talking, the monkey became restless and started shaking the tree. The Swami looked up at the restless monkey and said, ‘Just like my mind.’ Chattambi Swami said, ‘Only a great person like you can say such a thing.’ Then both of them talked about ‘Chinmudra’. The Swami asked, ‘Why is the Chinmudra like this?’ Chattambi Swami was a scholar learned in Tamil literature; so he gave a proper reply. The Swami was very pleased with it. Catching hold of Chattambi Swami’s hands, and bending his own head down, he said in Hindi, ‘Very good.’ Some may interpret this by saying that the Swami placed Chattambi Swami’s hands on his [the Swami’s] head; but Chattambi Swami

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said, ‘That [interpretation] is not right. It was a way of showing gratitude.’ Whenever Chattambi Swami saw me, he used to talk of the Swami. He was charmed by the Swami’s voice. He used to say, ‘When the Swami used to sing, it was just like the sound of a golden pot. Oh, how sweet a voice!’ He used to praise the eyes of the Swami too.

Chattambi Swami

Once when the Swami and Chattambi Swami were talking in Sanskrit, a Sanskrit scholar happened to be present. He pointed Reference:

out a grammatical mistake in the Swami’s language. The Swami immediately reacted: ‘I need not follow grammar; the grammar will follow me.’ . . . . According to K. P. K. Menon, author of the short biography Chattambi Swamigal, the Swami’s meeting with Chattambi Swami took place at the house of Rama Iyer, the Dewan’s Secretary, who was a great admirer of the latter. Research into the Swami’s visit to Kerala has been done by Shri P. Seshadri. In the Vivekananda Centenary Souvenir, published by the Vivekananda Centenary Central Committee of Trichur in 1963, he writes: It is said that Swamiji met the great Chattambi Swami at Ernakulam. Both were impressed with each other and Swamiji asked Shri Chattambi Swami to go over to him alone. He did so and they were talking together one whole night. It is said that one of the topics they discussed was the Chinmudra. It is also said that Swamiji wrote down the name and address of Shri Chattambi Swami in his diary and told him, ‘I am writing that I have met a real man in Malabar [Kerala].’ Shri Chattambi Swami often used to speak of Swamiji with great admiration. In a letter he wrote, with his characteristic modesty: ‘I doubt whether the difference between Vivekananda Swami and me is merely that between Garuda [the King of Birds] and a mosquito!’ o

Life of Swami Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata, 1.328-9

Note: Revered as Sree Vidyadhiraja Parama Bhattaraka Chattambi Swamikal (1853-1924), Chattambi Swami was a saintly social reformer from Kerala. His thoughts and work influenced the launching of many social, religious, literary and political organizations and movements in Kerala and for the first time gave voice to those who were marginalized. Chattambi Swamikal denounced the orthodox interpretation of Hindu texts citing sources from the Vedas. Swamikal along with his contemporary, Narayana Guru, strived to reform the ritualistic and caste-ridden Hindu society of the late 19th century Kerala. He authored several books on spirituality, history, and language. T h e

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Rediscovering Swami Vivekananda through the Lens of Social Justice RHYDDHI CHAKRABORTY

What is Justice? The word justice (Latin, Suum cuique tribuere) is translated as ‘to each his own’. The basic notion of justice, as Beauchamp and Pinkard mention, is sometimes akin to fairness and sometimes it is related to merits, rewards, and entitlements. On the other hand, according to Miller, justice is to be understood as ‘what people would agree to in advance of knowing their own stake in the decision to be reached’. The word is categorized as a concept, an idea, a theory, and also as a principle. The question arises; what exactly justice is? As a concept, justice brings out underlying idea of moral rightness based either on ethics, rationality, law, religion, or equity, along with the punishment of the breach of ethics and law. As a theory, justice solves the uncertainty and disagreement about the conflicting claims or decisions by suggesting a fair treatment based on proper reasoning. As a principle, justice helps in regulating individual intuitive sense and allows realizing the hope by considering rationally and treating every body as equals. Therefore, the notion, concept, idea, theory, and principles of justice are all interlinked. There are different kinds of justice: Compensatory Justice, Rectificatory Justice, Social Justice, Distributive Justice, Corrective Justice, and Procedural Justice. Of these, Social Justice is the focus of this writing.

Social Justice Social Justice, as the term signifies, is the application of justice in the sphere of society as a whole, where society is a bounded organization built out of mutual cooperation (both likeness and differences), which looks after its members, if necessary also controls their behaviour and without which fulfilments of life cannot be met.1 Justice in ‘Social Justice’ is conceived as a quality of the society, such as individual displaying qualities of loyalty, integrity, and charity (Barry et al. 2000). Together, ‘Social Justice’ is an achievable idea of commitment and reciprocity which can be conceptualized and actualized as a quality of the societal systems. It is an abstract universal which can be both theorized and practiced. As a theory it suggests the rational ideal to achieve. As a practice it has a macro, meso, and micro level implementations. On one hand, it suggests the way to address inequalities/inequities through the just (fair and equitable) distribution of public goods. On the other hand, it suggests the way for justified human relations, by providing the rights, entitlements, needs, deserts, etc. According to Rawls (2008: 7, 54), the modern advocate of social justice, social justice deals with the arrangement of the major social institutions which distribute fundamental rights, duties, and determine the

The author is a doctoral student, Department of Humanities and Social Sciences, Indian Institute of Technology, Kharagpur, West Bengal o T h e

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division of benefits (advantages) or burdens (disadvantage)2 out of the social co-operation. The social structure, as Rawls suggests, would be just if and only if the parties involved in the structure, keep aside their particular interests and make an impartial contract (in Rawls’ terminology original position) with the structure to define, for example the liberties the society will allow, without knowing which role in the society they will themselves be allocated (that is, by going behind the veil of ignorance). And this just form of the social structure can be achieved by adhering to the principles of Justice as Fairness. Social Justice aims at creating the greatest possible condition, that is, designing society’s economic and political institutions in such a way that adequate material and social resources are available to everyone so that they can possess and exercise their set of basic capabilities that help to lead a decent life. Thus social justice deals with both the procedural arrangements and substantive matters. In dealing with the procedural arrangements, it shows the method of rearrangement, redistribution of the resources (public goods) to address the inequalities as far as possible. In dealing with the substantive matters, it identifies the root cause of the inequalities, makes comparative assessments of benefits(advantage) and burdens(disadvantage) out of distribution of public goods/social goods, diagnoses, and attempts to rectify the specific inequities (the unjust inequalities). When any individual or a group of individuals is deprived of opportunity, then it can be said to occupy a disadvantaged position and social justice tries to remedy this position by redistributing the societal resources and giving the deprived people the due recognition. Therefore, through social justice, T h e

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any society aims to address the inequalities/ inequities to the extent possible to serve the needs of the disadvantaged people. In order to serve such needs, Social Justice gains normative importance and takes the form of an ethical framework. As an ethical framework, Social Justice shows the just and fair way of rearrangement of a social order, both from the procedural and substantive level, for having a justified human to human relation. In order to show the fair way of such social order, it adheres to certain principles which have some apparent (Shallow) as well as underlying (Deep) connotations as follows.3 Shallow Principles of Social Justice v It tries to find out the root cause of the causes of injustices in the society. v It suggests that everyone/all citizens of the society are of equal worth as society is a place of co-operation. v Everyone should have equal access to the basic needs. m Has the obligation to redistribution of resources and providing recognition to remedy the inequitable arrangement, to bring it up to an equal plane to the extent possible. m Has the obligation to provide the opportunities, means, and provisions of resources, thereby taking care of the rights, entitlements and well-being of the individuals. m A just government has the obligation to provide the enabling conditions that make it possible for each individual to freely choose their life–plans. m Has the obligation to make people capable to do and to be what they choose to improve the quality of their lives. m It has the macro (country), meso (state), and micro (individual) level interpretations. On the other hand, the underlying deep principles are as follows.

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Deep Principles of Social Justice v It considers both the means and the ends of the actions to be undertaken. v Basic needs provide self-respect. By giving the due social respect, social justice helps to have dignified, respectable lives. v It shows that human beings are dependent on each other for the fulfilment of their life purposes and thereby shows the way of the cooperative relation to be maintained among the humans. v It considers the intrinsic worth of all human beings and ensures the well-being. That is, the well-being and flourishing of the quality of the human lives have value in themselves. The three major barriers to the understanding of deep social justice’s true human relationship in society are caste discrimination, gender discrimination, and lack of education. Following this line of thought, let us delve into the thoughts of Social Justice as conveyed by Swamiji with respect to caste discrimination, gender discrimination, and education, extracting and exploring his views to show its relevance in 21st century. Swami Vivekananda and Social Justice We believe that Swami Vivekananda has advocated the Deep Social Justice for radical societal reformation. Therefore, there arises a necessity to delve into his thoughts and perspectives on the above mentioned three barriers of the understanding and realization of Deep Social Justice. Swamiji’s intention was to serve the impoverished, uproot injustices, rectify the maltreatment of certain sections Indian society that would enhance the scope for improvement of Indian culture both at the procedural level and substantive level. He sought to implement social justice both at the procedural T h e

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level in rearranging the societal structure and also at the substantive level by enhancing the capabilities already hidden in people. Therefore, he identified the following three core areas that needs improvement; concept of caste based distinction, concept of women as a weaker and subordinate being, and concept of ideal education. The three concepts as propounded by Swamiji are discussed below. Caste Although caste based societies existed in many parts of the world, the word ‘caste’ somehow became coherent only with the Indian societies, while the other societies overcame this stigma and made the relation with other words such as class, race, ethnic tribes, etc. Swamiji’s argument about caste and the practice of caste system in India as found in the volumes of Complete Works of Swami Vivekananda: Swamiji on Caste According to Swamiji, caste system is the outgrowth of the political institutions of India which has gradually become an inherent social institution of Indian culture and has no relation with religion (where all castes become equal). This caste system had grown by the practice of the son always following the business of the father. Thereby, through the passing phases, it has been a hereditary trade/ mechanics’ guild. In the process, the caste law has become the basis of the Indian social order. The foundation of this caste system, that is, the institution of caste, as Swamiji mentioned, can be described as a state but not an iron-bound class, where the unit comprises members of a caste community. It has always been very flexible, sometimes too flexible, to ensure a healthy uprise of the races to become

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Brahmin by the very low in the scale of this caste culture for, the plan in India is to make everybody a Brahmin, the Brahmin being the ideal of humanity. The advantage of this caste system as per Swamiji is that, it united them, because all the members of a caste were bound to help their fellows in case of need, which is the true democratic, socialist idea. The socialistic idea behind it is the development of the masses, not the individual unlike the western individualistic ideals. On the other hand, it divided the people, and created barriers to social progress. The worst feature of the caste is that it suppresses competition which has been the cause of India’s political downfall. There are many advantages as also defects in caste system, but the underlying principle of Indian caste system, Swamiji asserts, is that from caste we reach to the point of common soul where there is no distinction of caste. And the essence of that soul is expressed as ‘I am Existence, Knowledge, and Bliss Absolute’. That is, everybody has that Supreme Self or God within. When one realizes that she/he herself/himself is that Absolute, there exists no caste, no sex, no more death nor life nor pain nor pleasure. And this knowledge can be traced to the Indian literary heritage of Upanishads and Vedanta. Swamiji mentions that it is through this knowledge that one can get rid of the caste misconception. In other words, he believes that teachings and

knowledge of Vedanta philosophy can be said to be the way to remove this barrier of the deep social justice. For Swamiji, caste is a social law and is based on diversity of Guna and Karma. The distinction of caste originates, when one is bent on going beyond the truth of the diversity of Guna and Karma in mind. He pointed out that there should be liberty in thought and action, which is the only condition of life, of growth and well-being. If there is any misconception about the truth of the caste that hinders the liberty of thought and action, it should be abolished to bring to the door of the meanest, the poorest, the noble ideas of the development of the human race. This does not mean any levelling of castes. Caste is the plan we want to follow, it is a good thing but not the absolutely good. Therefore, Caste should only be readjusted occasionally whenever it is found to be a barrier of deep social justice. And for it the message of Vedanta Philosophy should be spread. Swamiji once said that ‘In India, there are two great evils—trampling on the women and grinding the poor through caste restrictions.’ He thus traced the degradation of India, through the caste distinction and continued negligence of women and masses. Therefore, the next barrier to the deep social justice and Swamiji’s perspective on it is discussed next. (To be Continued. . .)

References 1.

By society here it is meant ‘… a necessary condition of every fulfilment of life… A system of usages and procedures, of authority and mutual aid of many groupings and divisions, of controls of human behaviour and of liberties.’ (Maciver and p.1974:5). T h e

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Advantages are mentioned by Rawls in terms of the liberties and freedoms. For example, freedom of thought; Liberty of conscience as it affects social relationships on the grounds of religion, philosophy, and morality; Political liberties (e.g. right to vote and to be eligible to public offices, O C T O B E R

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freedom of speech and the press, and freedom of assembly);Freedom of association; Freedoms necessary for the liberty and integrity of the person (viz: freedom from slavery, freedom of movement and a reasonable degree of freedom to choose one’s occupation and personal property); and freedom from arbitrary arrest and seizure as defined by the concept of the rule of law. According to Miller (1999:7) the preliminary list of advantages include; money and commodities, property, jobs and offices, education, medical care, child benefits and child care, honors and prizes, personal security, housing, transportation, and leisure opportunities. Disadvantages on the

other hand are military services, hard, dangerous, or degrading work, and care for elderly. They come within the purview of social justice as they are valued or disvalued goods and their allocation depends on the workings of the major social institutions. 3. Here it is to be mentioned that this idea of shallow and deep social justice is influenced by Arne Naess’s concepts of Shallow and Deep Ecology, where latter is the ecological philosophy that recognizes an inherent worth of all living beings, regardless of their instrumental utility to human needs.

The Problem of Life The problem of life is becoming deeper and broader every day as the world moves on. The watchword and the essence have been preached in the days of yore when the Vedantic truth was first discovered, the solidarity of all life. One atom in this universe cannot move without dragging the whole world along with it. There cannot be any progress without the whole world following in the wake, and it is becoming every day clearer that the solution of any problem can never be attained on racial, or national, or narrow grounds. Every idea has to become broad till it covers the whole of this world, every aspiration must go on increasing till it has engulfed the whole of humanity, nay, the whole of life, within its scope. . . . . Our Upanishads say that the cause of all misery is ignorance; and that is perfectly true when applied to every state of life, either social or spiritual. It is ignorance that makes us hate each other, it is through ignorance that we do not know and do not love each other. As soon as we come to know each other, love comes, must come, for are we not one? Thus we find solidarity coming in spite of itself. Even in politics and sociology, problems that were only national twenty years ago can no more be solved on national grounds only. They are assuming huge proportions, gigantic shapes. They can only be solved when looked at in the broader light of international grounds. International organisations, international combinations, international laws are the cry of the day. That shows the solidarity. In science, every day they are coming to a similar broad view of matter. You speak of matter, the whole universe as one mass, one ocean of matter, in which you and I, the sun and the moon, and everything else are but the names of different little whirlpools and nothing more. Mentally speaking, it is one universal ocean of thought in which you and I are similar little whirlpools; and as spirit it moveth not, it changeth not. It is the One Unchangeable, Unbroken, Homogeneous Atman. The cry for morality is coming also, and that is to be found in our books. The explanation of morality, the fountain of ethics, that also the world wants; and that it will get here. —Swami Vivekananda

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Sri Ramakrishna was a master story-teller. While he spoke of profound spiritual truths and mystery of human life, he amply used stories, anecdotes, examples and analogies to drive home his point. At times, while narrating a story, he would even make gestures and change the tone of his voice to bring in a lively element in his narrative. The following stories, mainly culled from The Gospel of Sri Ramakrishna (published by Sri Ramakrishna Math, Mylapore, Chennai) are an attempt to present before the readers Sri Ramakrishna’s rich store-house of stories which are both illuminating and simple.

34 Divine Madness Radha was mad with prema, ecstatic love of God. But there is also the madness of bhakti. Hanuman's was such. When he saw Sita entering the fire he was going to kill Rama. Then, too, there is the madness of Knowledge. I once saw a jnani behaving like a madman. He came here very soon after the temple garden was dedicated. People said he belonged to the Brahmo Sabha of Rammohan Roy. He had a torn shoe on one foot, a stick in one hand, and a potted mango-plant in the other. After a dip in the Ganges he went to the Kali temple where Haladhari was seated. With great fervour he began to chant a hymn to the Divine Mother. Then he went up to a dog, held it by the ear, and ate some of its food. The dog didn't mind. Just at that time I too was about to experience the state of divine madness. I threw my arm around Hriday's neck and said, 'Oh, Hride! Shall I too fall into that plight?' (p. 548) Prahlada’s Boon The Lord said to Prahlada, 'Ask a boon of Me.' 'I have seen You', replied Prahlada. 'That is enough. I don't need anything else.' But the Lord insisted. Thereupon Prahlada said, 'If You must give me a boon, let it be that those who have tortured me may not have to suffer punishment.' The meaning of those words is that it was God who tortured Prahlada in the T h e

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form of his persecutors, and, if they suffered punishment, it would really be God who suffered. (p. 548) Childlike faith When a man has true knowledge he feels that everything is filled with Consciousness. At Kamarpukur I used to talk to Shibu, who was then a lad four or five years old. When the clouds rumbled and lightning flashed, Shibu would say to me: ‘There, uncle! They are striking matches again!’. . . One day I noticed him chasing grasshoppers by himself. The leaves rustled in the near-by trees. 'Hush! Hush!' he said to the leaves. 'I want to catch the grasshoppers.' He was a child and saw everything throbbing with consciousness. One cannot realize God without the faith that knows no guile, the simple faith of a child. Ah, what a state of mind I passed through! One day something bit me while I was sitting in the grass. I was afraid it might have been a snake, and I didn't know what to do. I had heard that if a snake bites you again immediately after its first bite, it takes back its own venom. At once I set out to discover the hole so that I might let the snake bite me again. While I was searching, a man said to me, 'What are you doing? After listening to my story, he said, 'But the snake must bite in the very same place it has bitten before.' (p. 568)

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‘Shiva Jnane Jiva Seva’—A Modern Mahavakya SWAMI VIRESHANANDA

The Context One day in the year 1884, Sri Ramakrishna was explaining to his devotees the quintessence of the Vaishnava belief. He said,

understood the far-reaching significance of the Master’s words. After Sri Ramakrishna regained his normal consciousness, he came out of the room and said to one his friends,

This religion advises its followers to practice these three salient disciplines sincerely: love of God’s Name, compassion for all living beings, and service of devotees. . . Understanding that this world belongs to Krishna, one should show compassion for all beings.

What a wonderful light I saw today in those words of the Master! How beautifully did he reconcile the simple, sweet and refreshing ideal of devotion with the knowledge of Vedanta… What the Master said today in his ecstatic mood is clear: One can bring Vedanta from the forest to the home and practise it in daily life. (People) become pure as they serve all beings as God, and soon they will experience themselves as parts of the blissful God. . .2

As Sri Ramakrishna said, ‘compassion for all living beings’, he suddenly went into Samadhi. After some time he came down to a semi-ecstatic state and said: Compassion for all beings? How foolish to speak of compassion! Human beings are as insignificant as worms crawling on the earth— and they to show compassion to others! That is absurd. It must not be compassion, but service to all. Recognise all as manifestation of God and serve them as such.1

Explanation by Swami Vivekananda Swami Vivekananda (then known as Narendra) happened to be among the devotees. He was the only person who

Swami Vivekananda’s explanation of Sri Ramakrishna’s words is extremely important, for it became the basis on which he built up this interpretation of Vedanta as a practical religion. According to Swamiji, the knowledge of Vedanta (till then considered as otherworldly and devoid of humanistic sentiments and concern) has been given a new orientation in the words of the Master. Sri Ramakrishna’s words clearly point that in order to serve others one should give up the sense of superiority over others and give up anger, hatred and arrogance and even the ‘sense

o The author is the Editor of Viveka Prabha, the Kannada monthly from Ramakrishna Ashrama, Mysore, Karnataka. T h e

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of compassion’. The impure mind being the source of these sentiments, one should strive to purify it by serving all beings. Swamiji says that Sri Ramakrishna’s words also shed a special light on the path of devotion. Supreme devotion is possible only when one is able see God in every being: Then and then alone, is your Bhakti of Shiva complete when you not only see Him in the Linga, but you see Him everywhere. He is the sage, he is the lover of Hari who sees Hari in everything and in everyone. If you are a real lover of Shiva, you must see Him in everything and in everyone.3

The Master’s words, according to Swamiji, also give new meaning to the practice of Karma Yoga and Raja Yoga. As Sri Krishna says in the Bhagavad Gita (3.5), one cannot remain without work even for a fraction of a second. Hence it is the duty of people to perform every action as service to God. By doing so, they will attain the goal. The anecdote quoted above is from Sri Ramakrishna’s most authentic biography, written by Swami Saradananda titled Sri Ramakrishna and His Divine Play. It does not record Swamiji’s views on the Master’s words with respect to Raja Yoga. However, through

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implication, we can understand his intention. The power of concentration essential for the practice of meditation is derived from purity of mind, which in turn, is the result of long and sustained practice of service as a way of life. This is in tune with the indication found in traditional Vedanta which says that the Karma Yoga is the means of purification of mind. Serving God in Man The above thoughts which Swamiji expressed in his younger days, evolved into epoch-making ideas in his speeches, letters and conversations. This ideal Swamiji placed before India in general and before his brotherdisciples and followers in particular was really a path-breaking one. Hence it was difficult even for some of the close associates of Sri Ramakrishna to understand and appreciate its significance and relevance in spiritual life. One such person was Mahendranath Gupta, the celebrated author of The Gospel of Sri Ramakrishna. In the course of a conversation he asked Swamiji: ‘You talk of service, charity and doing good to the world: those are, after all, in the domain of Maya. When, according to Vedanta, the goal of man is the attainment of Mukti by breaking all the bondage of Maya, what is the

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use of preaching things which keep the mind on mundane matters?’ Without a moment’s hesitation Swamiji replied, Is not the idea of Mukti also in the domain of Maya? Does not the Vedanta teach that the Atman is ever free? What is striving for Mukti to the Atman, then?4

Swamiji’s remarkable answer should be an eye-opener for all those who shun service as being outside the ambit of the spiritual disciplines. Swami Vivekananda’s idea of service is in tune with the spirit of the Upanishads and the Bhagavad Gita also. Ishavasya Upanishad says one should aspire to live for hundred years by engaging oneself in proper work. The Bhagavad Gita also explicitly says that even a man of knowledge should work for Loka Sangraha, the welfare of the world. In the case of ordinary aspirants, the Gita (11.55) clearly prohibits inaction. It instructs them to do all duties as God’s work (‘matkarma’). It encourages them to do work with a spirit of dedicating both actions and results thereof to the lotus feet of God. It also says that one should please God through such works considering Him alone, to be the supreme object of adoration (‘matparama’). Traditional Interpretation of a Mahavakya In the traditional Vedanta, we find reference to four Mahavakyas or Great Sayings (such Aham Brahmasmi, ‘I Am Brahman’), which contain the essence of the teachings of the Upanishads. They are termed as Akhandartha Bodhaka Vakyas—‘the sentences which teach the oneness of Unitary Principle i.e. Brahman’. It means they clearly spelt out oneness of the individual soul with the supreme soul. Following the same method, we can safely state that the Master’s saying (i.e. Shiva Jnane Jiva Seva) is also an Akhandartha Bodhaka Vakya. As such we can apply the T h e

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traditional method of interpreting the Mahavakya to this also. In the Mahavakya, Tat Tvam Asi, the first step is to derive primary and secondary meanings of the terms ‘Tat’ and ‘Tvam’. The primary meaning of Tat is creator God called Ishwara. The primary meaning of ‘Tvam’ is the Individual soul called Jiva. We cannot conceive of oneness of Ishwara and Jiva. Hence, the secondary meaning has to be taken into consideration. The secondary meaning of both ‘Tat’ and ‘Tvam’ is the underlying Pure Consciousness. In order to derive the secondary meaning, we have to apply what is called bhaga-tyagalakshana i.e. eliminating a part of the primary meaning in order to arrive at secondary meaning. According to Advaita, ‘Ishwara is consciousness enveloped by collective ignorance called Maya’ and ‘Jiva is the ‘consciousness enveloped by individual ignorance called Avidya’. Maya or Avidya, being opposed to the Absolute Reality is impermanent. Hence, If we remove that part of the primary meaning, which suggests Maya or Avidya, what we get is secondary meaning i.e. Pure Consciousness, which is the real meaning Tat Tvam Asi. Interpreting Shiva Jnane Jiva Seva Let us try to adopt the same method in case of the sentence ‘Shiva Jnane Jiva Seva’. In order to derive the correct meaning of this sentence, we have to first examine each word. Shiva is one of the manifestations of Supreme Reality in the relative realm. Hence the primary meaning of Shiva is Ishwara or personal God. The secondary meaning, of course, is pure consciousness. In the same way the primary meaning of Jiva is Individual soul, consciousness being the secondary meaning. As we cannot conceive of oneness of Shiva and

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Jiva, the secondary meaning i.e. consciousness has to be taken into consideration by adopting the method explained earlier. Now it becomes clear to us, what Sri Ramakrishna is indicating through the words ‘Shiva’ and ‘Jiva’ is pure consciousness, which is the absolute reality, called Brahman in Vedantic terms. This can be vindicated by several of the Sri Ramakrishna’s own utterances spread over in the Gospel of Sri Ramakrishna. In one place Sri Ramakrishna says, Nothing exists except the One. That One is the Supreme Brahman. So long as He keeps the ‘I’ in us, He reveals to us that it is He who, as the Primal Energy, creates, preserves, and destroys the universe . . . Brahman and the Primal Energy at first appear to be two. But after attaining the Knowledge of Brahman one does not see the two. Then there is no differentiation; it is One, without a second, Advaita, non-duality.5

Jnana and Seva Let us examine two remaining words in the sentence under consideration i.e. Jnana and Seva. Sri Ramakrishna not only indicates total identity of Jiva and Ishwara, but also suggests oneness of the terms Jnana and Seva. The primary meaning of Jnana is knowledge of the supreme Reality. The primary meaning of Seva is helping others with a sense of ‘difference’. The secondary meaning of the term Jnana is consciousness itself as Vedanta

clearly says that absolute reality is knowledge itself. The secondary meaning of Seva is to serve without the sense of any kind of difference or separate identity. That is possible only when one sees consciousness everywhere. Hence the secondary meaning of Seva also indicates consciousness. What the Master is indicating by implication is knowledge and perfect Seva are not two different entities as both lead to the realisation of Supreme God or consciousness. Traditional Vedanta says that in the state of Samadhi, the differences between knowledge, known and knower drop off into one undivided consciousness. In the same way, we state without fear of contradiction that Seva also leads to the absolute state where the server, served and service are realized to be one Pure Consciousness. ‘Jnane Seva’ After examining the terms involved in Sri Ramakrishna’s words, it is now easy for us understand their comprehensive significance. It can be told in plain words thus: Seva becomes real only when it is performed with the knowledge that Jiva is Shiva. Without that knowledge, Seva is reduced to mere helping others without any spiritual value. Through this Sri Ramakrishna advocates spiritual dimension to all service activities. It is evident from several passages we find in the Gospel of Sri Ramakrishna. We may quote some here: If a householder is a genuine devotee he performs his duties without attachment; he surrenders the fruit of his work to God—his gain or loss, his pleasure or pain—and day and night he prays for devotion and for nothing else. This is called motiveless work,

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the performance of duty without attachment. A sannyasi, too, must do all his work in that spirit of detachment; but he has no worldly duties to attend to, like a householder. If a householder gives in charity in a spirit of detachment, he is really doing good to himself and not to others. It is God alone that he serves— God, who dwells in all beings; and when he serves God, he is really doing good to himself and not to others. If a man thus serves God through all beings, not through men alone but through animals and other living beings as well; if he doesn’t seek name and fame, or heaven after death; if he doesn’t seek any return from those he serves; if he can carry on his work of service in this spirit, then he performs truly selfless work, work without attachment. Through such selfless work he does good to himself. This is called karma yoga. Therefore I say, he who works in such a detached spirit—who is kind and charitable—benefits only himself. Helping others, doing good to others—this is the work of God alone, who for men has created the sun and moon, father and mother, fruits, flowers and corn. The love that you see in parents is God’s love: He has given it to them to preserve His creation. The compassion that you see in the kind-hearted is God’s compassion: He has given it to them to protect the helpless. Whether you are charitable or not, He will have His work done somehow or other. Nothing can stop His work.6

What a wonderful ideal for the present age! The genius of Sri Ramakrishna lies in

his ability to adapt age-old Vedantic truths to modern setting with perfection. This ideal is the personal spiritual ideal of the monks of the Ramakrishna Order, without which the service activities rendered by them will be of little significance. These monks, with this goal in their mind, put heart and soul into their work, transforming it into spiritual practice. Such a noble service is in no way inferior to traditional practices like Japa, meditation, austerity and self-study. Conclusion The noble teaching of serving man considering him as God taught by Sri Ramakrishna was given wonderful philosophical explanation and noble practical orientation by Swami Vivekananda himself. Swamiji made service a way of life and showed the whole world that how the ideal of selfless work can be turned into spiritual one. What philosophy the Great Teacher taught, his extraordinary disciple put it into practice and spread His message worldwide for the benefit of whole humanity. If we find serene and spiritual atmosphere even in the service institutions like hospitals, schools, training centres, etc., run by Ramakrishna Mission, it is only because Sri Ramakrishna’s words are behind all these activities for it is He alone who taught the monks working there to serve men and women, seeing God in them. o

References 1. Sri Ramakrishna and His Divine Play, Swami Saradananda, Tr. Swami Chetanananda, pages 851, 852. The exact words Sri Ramakrishna used to express the idea is ‘Shiva Jnane Jiva Seva’ 2. Ibid., p. 852 3. CW, 3:115

4. Life of Vivekananda by His Eastern and Western Disciples, Advaita Ashrama, Kolkata, 2: 230

5. Gospel of Sri Ramakrishna, Tr. Swami Nikhilananda, Sri Ramakrishna Math, Chennai, p. 242 6. Ibid., Pp. 670-671

Knowledge leads to unity; ignorance to diversity. —Sri Ramakrishna T h e

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New Find

Unpublished Letters of Swami Saradananda1 Math. Belur. Howrah. India. Nov 5th 1901. My dear Mrs.Janes2 The news of the decease of our dear friend, your husband has come to us at last. We could hardly believe it at the first. Even now all the dear days that I have the good fortune to pass with the Doctor are crowding in my memory and I can hardly express my feelings. I had all hopes of seeing his fatherly face and feeling the warmth of his hand and heart once more; but alas he is gone & America has lost one more charm for me. It is ever a mystery why such useful lives are cut away in their prime, while they have hardly done half the good that they would do were they allowed to remain! But none has as yet got a solution to it. All that we can do is to resign—resign ourselves to the inevitable—resign, believing there is a purpose all good, underneath it all! But the heart bleeds all the same and each one of such resignation is made at the cost of so much life blood of us. . . My heart is fondly turning towards them in these dark days. For you, what words of condolence can bring light & hope in these days of your sacred sorrow? Perhaps the truth that life is one & death is but a mere change and in life or in death we are ever joined with those, whom we dearly love. It is easier to crumble to dust a peak of the Himalayas or to turn a mighty current back to its source in the mountains, but not so to stop the flow of true love towards its object—not even death can do it! With kindest regards & sincere condolence to yourself & love & blessings to dear Marcia & Edith Most truly yours Saradananda

Feb. 21.02. 57 Ramkanta Bose’s St. Calcutta. My dear Mrs.Bull3 I had to come away form the Math yesterday on receipt of a telegram from an acquaintance of the Swamiji. I will remain here till tomorrow afternoon. I thank you very much for your kind letter. Kindly tell Jane I have got her comb with me. The cost for boat is Rs.2/-

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It will be real pleasure to have you all at the Math on Sunday. Margot & Mrs.Hay are welcome if you be not here. I will send Sadananda4 on Sunday to take you to the Math & arrange for a light luncheon there (Math). The tide will come in on Sunday at 11 am. So there will be no difficulty of your getting there before 12 noon. Enclosed you will find the time when the tide comes in on everyday. I am thankful to hear you enjoyed your visit to our family. I am sure they enjoyed it very much & are thankful for it. Mrs.Janes has written a sweet letter & presented me a copy of the Doctor’s last book ‘Health & A day.’ My kindest regards to Mrs.Patterson please [convey] & the same to you all and what more you always have for you from Your Affectionate Boy Saradananda. Address of the letter:: Mrs. Sara C. Bull. U.S.Consulate of America. 3 Esplanade Road Local.

References 1. A direct disciple of Sri Ramakrishna 3. Mrs. Sara Bull

2. Dr. Lewis G. Janes, an American friend of Swami Vivekananda 4. Swami Sadananda, a monastic disciple of Swami Vivekananda

Courtesy: Ramakrishna Museum, Belur Math

In the beginning of spiritual life, one should practice both—work and worship—focusing the mind on the Ideal. Later, such a time will come, by God’s grace, when there will be no difference between meditation and action. Everything will be transformed into worship, for God pervades everything. However, holding the Lord in your heart, do what you think best. Because both are equally good—either performing unselfish action in the monastery or practicing spiritual disciplines in a solitary holy place. Never think you are weak. You may be weak, but the One you have taken refuge in is all-powerful. Therefore, deem yourself strong in his strength. When one is firmly convinced that God is his all in all, he feels an upsurge of supreme strength in his heart. —Swami Turiyananda

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Inspiring Anecdote

‘I have Always Been There . . .’ In this world of greed, money-making and rush to become famous, powerful and successful, we do not know if there are any takers for this story. But it is a story of Eternal India, embodying a timeless wisdom that lies in devotion and simplicity. It was when people in Indian villages would gather in the evenings, listening to Hari Katha—glorifying devotion to God, told in the traditional style. Stories from the Ramayana, Mahabharata, Bhagavatam and Puranas used to be recited with music and singing. Surrounded by trees, restful pathways, rice field, and mustard flowerbeds—relaxing in nature’s bounty, people of all classes and strata sat together and listened to the Pundits whose profession was to narrate such stories. There was one such village in a remote area, suffused with simplicity and devotion. On the outskirts of the village, where meadows and patches of jungle began their spread, there stood a small hut. In that basic structure lived a poor couple. They had little beyond their daily needs but had plenty of peace and joy. They had a son, whom they named Hari. Receiving plenty of love from Nature and from his kind parents, Hari was growing up in the lap of life. But things changed one night when it rained heavily and gusty winds whistled past. The roof of the humble hut gave away, smothering two precious lives, but miraculously sparing the three years old Hari. That very night, a group of dacoits, happened

to pass by and for some unknown providence picked up the forlorn toddler. The chief of dacoits liked the child and began to take care of it. Hari grew up living with dacoits. From a child he grew to adolescent and then an adult. He had a strong and hefty body, enormous courage and unending strength. On his face glowed immaculate simplicity. The nightly adventures of his dacoit-elders caused him an unknown pain. Men killed men and rejoiced in it; also they fought among themselves for the looted money. They lived in the jungle and the law of jungle seemed to rule the roost. The chief of the dacoits, however, never called Hari for looting expeditions. Hari would often wonder about the life he lived but had no answers. Once, however, dacoits were caught while they were on a looting spree and none of them returned. No one knew what happened to them. How long could Hari remain hungry? How long can one live on roots and fruits. Hari decided to explore the larger world. He reached the village from where he was abducted years ago. He was fascinated by the calm and carefree life of the village. He did not know that this was where he was born and lived as an infant. He moved around and at first he did not get any food. He just whiled away his time and drank some water to quench his thirst and hunger. Next day he heard someone speak of a feast in the Zamindar’s house and of some reading by

Based on a story titled Amulaya Dhan by Pravrajika Vedantaprana, published in Nibodhata (22nd year, second number), the journal published by Sarada Math, Dakshineswar, Kolkata. The English translation has been done with the help from Sri Santosh Kumar Sharma of Kharagpur, West Bengal, while editing of the article has been at the Vedanta Kesari office. o T h e

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a renowned Punditji. Hari made his way to Zamindar’s place. There the food was truly awesome; Hari had never seen such food, not to speak of eating it. As he was hungry, Hari ate to his fill and felt satisfied. Soon he felt drowsy and slept under a tree. When he got up, it was evening and he remembered the reading by Punditji. He saw some people gathered nearby and joined them silently. People were listening attentively. It seemed as if the discourse had progressed well. Hari was not able to make any head and tail of what was being said. Pundit, however, referred to some ornaments. Hari felt intrigued by them. He recalled how his dacoit-companions used to bring in valuable gems and jewellery, gold and silver and used to distribute among themselves. ‘If I get that jewellery’, Hari thought, ‘then I would become rich and there would not be any problem of food and I will live a happy life.’ Pundit spoke of two boys—one was blue-skinned like the sky, while the other was fair, and they both were very attractive. They grazed cows which they brought from their

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village and returned in the evening. They fed water and grass and played with cows. They also had many companions. Pundit described at length the boys’ beauty and the ornament they wore. They had waist bands of gold embossed with gems and emeralds. One of them had a gem named Kaustubh. In their soft wrists they had gold bangles. One of the boys, of darker shade, had a peacock feather on his head and a flute in his hand, and the other boy had a gem on his forehead and a staff in his hand. Hari felt more and more tempted. He wanted to catch these rich boys. Pundit’s other teachings made no sense to him. Soon the recitation ended. Punditji was amply rewarded by the Zamindar. Tying together various gifts, provisions and money that he received, Punditji set out for his village. As he was walking, he was suddenly accosted by a hefty figure coming from the bush—from dark. It was Hari. He asked Punditji, ‘Where do those two boys live which you mentioned in your discourse?’ Punditji was taken aback and frightened. But he soon regained his calm and told him that they are present everywhere. If one searched them sincerely, they would be found; today too they graze cows and engage in several pranks but only some fortunate ones see them. Hari lost all his patience and brought out his knife. He threatened Punditji to tell him where were the ornaments they wore or else. . . . ‘What a fool I have to deal with; he has believed it all,’ Punditji thought and then hit upon a plan. ‘Look here,’ he said in a sweet tone, ‘I have left the book at my home. It contains all the details. Come with me and I shall read out to you from the book.’ Hari agreed and went along with him. On reaching his house Punditji took out his copy of the Srimad Bhagvatam and began reading it aloud. He read about the ornaments they wore. Seeing Hari’s facial expression,

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when Punditji referred to some jewel, Punditji understood that Hari was a simpleton to the core. He asked Hari to just keep walking, walking, through forests, mountain peaks and springs. ‘In the midst of these, you will find both brothers returning after grazing their cows. You have to keep patience for some days; then only can you get them.’ Hari simply got up and went towards the woods. Punditji was relieved. But Hari had a firm resolve. He walked and walked and reached the place Punditji had described. He waited for the boys. He would close the eyes and think about the jewels they wore. After three days of wait and intense thinking of them, of fear of losing them and the joy of seeing them, finally, on fourth day he found the two boys Punditji had spoken of. He had been dreaming and thinking of them day and night. Without food and rest, he had been waiting for them. Here were they! He heard the sound of their anklets. He heard the voice of a melodious flute; Hari quietly came down from the tree. Oh! What beautiful face! Like petals of lotus were their eyes. Wearing yellow clothes! One of them was having a peacock feather on his head. They had glittering jewels on their person. He went ahead and stood in front of both the boys. With a stern face he asked them to quietly remove their ornaments and give it to him. The blue-colored boy, while smiling, said diffidently, ’Why would I give? All these have been decorated on us by our mothers.’ Hari never expected such a reply. ‘What!’ He felt his authority questioned. He took hold of blue-coloured boy, wanting to set him right. But Lo! A strange sense of ecstasy came over him. Oh! What a beautiful lotus like eyes and sweet smile! Both the boys said with a smile, ‘Why would we give our ornaments to you? T h e

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Our mothers very lovingly decorate us with these daily. But then, how many ornaments do you need?’ Hari was slowly returning to ‘normal’ state. ‘Who are these strange boys? Why do I want their ornaments? I am feeling satisfied just by looking at them,’ he talked to himself. ‘What are you thinking,’ the boys asked him. ‘Listen! We have enough ornaments at our home. Take these ornaments.’ They removed their ornaments and tied it in his cloth. Hari was no longer interested in the ornament, however. But as he had asked for it, he just took them. Before taking leave, he asked them, ‘Whenever I come here, will I be able to see you both?’ The divine boys smiled and said, ‘Yes, we would come as soon as you call us.’ ‘What are your names’, Hari asked them finally. ‘You do not know our names! Oh! Our names are Krishna and Balaram.’

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Hari took the bundle of ornaments, and with knife in his waist, ran towards Punditji’s house. He wanted to express his gratitude to Punditji. When he reached the house, Punditjit turned pale on seeing Hari. He was afraid that Hari would have found out that he had been tricked. Unmindful of this, Hari opened his bundle and showed the ornaments to him. Punditji was amazed and shocked. Such precious ornaments! ‘From where did you get them?’ he asked Hari. ‘Of course, it was you who told me the whereabouts of those boys. They have given me all these. You take half from this,’ offered Hari. Tears rolled down from Punditji’s eyes. ‘What I could not accomplish after reading Bhagvatam for years was done in three days by this thief! Even though I did not guide him rightly, the Omnipresent Lord appeared to them in the very place I had showed them,’ Punditji began to ponder. Then addressing Hari, he said, ‘I do not want those ornaments. Will you be able to get me the glimpse of those two boys?’ ‘Why not?’ replied Hari. ‘Tomorrow evening I would take you there.’ The next day Hari took Punditji to the same place where he had earlier guided him. Soon the melodious sound of anklet and flute was audible. Hari asked Punditji, ‘There, are you hearing the sound?’ Punditji could not hear any such thing. ‘They have come, and there they are. Are you able to see Punditji?’ Hari said. There were tears in Punditji’s eyes. Hari shouted at

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the boys, ‘Why is Punditji not being able to see you?’ ‘Punditji’s mind is not pure and onepointed. That is why he is not able to see’, Hari heard the blue-coloured boy say to him. ‘If Punditji wants to see us, bring him and make him touch us’, the boy told him. Hari was astonished. How could, he, a thief, see them but Punditji, learned and religious, not see them. Unwillingly he brought Punditji nearer and made him touch them. And lo! Both of them became visible to the Punditji. Seeing the flower-decked divine forms, Punditji was beside with himself in divine joy. But soon, the boys disappeared and Hari and Punditji returned home. The next day Hari came back and called out at the boys, and handed over the bundle of ornaments to the blue-colored boy and told him, ‘Who you are I do not know. But Punditji told me you were the Supreme Lord. I got you through my greed of ornaments. Now my mind is stilled in the greed of getting you alone. I do not know but you seem to pull my heart all the time.’ The blue-colored boy giggled. ‘See Hari, you are greedy but have a pure and steady mind and that is very dear to me. Just close your eyes and see Me there, inside. I have always been there—you only were looking for me outside.’ How many more Haris are waiting to learn this timeless lesson—that Lord has always been there, within. Only we have been looking for Him outside!! o

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

Vivekananda Landing Monument Dedicated As part of 150 Birth Anniversary, the Board of Directors (administration) of the Thousand Island Park Corporation erected stone slab marking ‘Vivekananda Landing’ at a function held on July 26, 2013. The community unveiled the large, beautifully engraved bronze plaque, bearing an image of Swami Vivekananda, and mounted on a pedestal of local granite. Robert Sharlow, General Manager of the Thousand Island Park Corporation, introduced the participants in the ceremony. Reverend James Brown, a longtime summer resident of the Park, offered the Invocation, and Corporation President William Burns spoke and cut the ribbon, unveiling the monument. Representing the Ramakrishna-Vivekananda Center of New York was Swami Yuktatmananda, Minister and Spiritual Leader of the Center, and Swami Vidananda, a monk of the Center, both of whom spoke on Swami Vivekananda and his teachings. Reverend James Brown, Minister Emeritus of the Garlanding of the monument Market Square Presbyterian Church, Harrisburg, PA, offered an inspiring, prayerful Invocation: ‘Some things in life take on more and more significance as time passes. Such is the case of the landing on these shores by Swami Vivekananda in the summer of 1895. In retrospect we can see his arrival here as a major moment in the life of Thousand Island Park and the larger world. . . . We have gathered in the light of this gorgeous evening with Swami Yuktatmananda and his beloved community, along with our Park leaders and friends, to invoke God’s A section of the audience blessing on what we will now do. Creator God, Lord over our lives and the whole of creation, we bow with thankful hearts as we prepare to dedicate the landing site of Swami Vivekananda, who so blessed this community in the summer of 1895 and over all the years since then. His gentle and wise presence opened the minds and hearts of those he touched with a deepened understanding of your providential care for the whole of the human family. His image of your presence in every religion as the thread through a string of pearls gives us hope th

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that the warring madness within the human family might someday cease, and that we might see through his eyes the truth that wherever we encounter extraordinary holiness and extraordinary power raising and purifying humanity, we have encountered you, O loving and all merciful God. Those of us gathered in this beautiful place this evening are a tribute to Swami Vivekananda’s assurance that no one is an island, that we are involved in one another regardless of our religion, our station in life, or any other defining quality. This grace-filled understanding of what it means to be your children, O God of all of life and all of history, has been etched deep into our hearts and souls by the wisdom of one who arrived here well over a century ago, and whose legacy and vision we now celebrate as we offer our thanksgiving to you, the One in whom we put our ultimate trust. Hear our prayer, and bless us now in what we say and do in honour of Swami Vivekananda. Amen.’ Park President, William Burns, spoke about Swami Vivekananda and his influence upon the community of Thousand Island Park. Quoting from his remarks: ‘Swami Vivekananda, a 30 year old religious leader from India, arrived here at this landing on Tuesday, June 18, 1895, and would stay on for the next seven weeks as a guest at the cottage of his former student, Elizabeth Dutcher. The cottage is situated atop Observatory Hill, with commanding views of the American Channel and the Park below. . . ‘It was here, on Thousand Island Park, this former Methodist Camp Meeting Ground, this island enclave of religious and social discernment, that Swami Vivekananda would unwind and collect himself.... It was in the [Vivekananda] Cottage and its environs where Swami Vivekananda would have perhaps the greatest concentration of teachings and writings during his stay in the Western World....The ideas he cherished and expressed here grew in subsequent years into a spiritual tradition with centres throughout the world where he and his ideas are celebrated and exalted by millions of followers..... ‘Since that day, the seed planted in our community by Swami Vivekananda has slowly taken root. The Dutcher cottage is now the Vivekananda Cottage, owned by the Ramakrishna-Vivekananda Center of New York, which is charged with maintaining the dwelling as a pilgrimage site. The cottage is still a summer residence for the current Swami and his visitors, who continue the tradition of meditations and vespers. . . It is moving, peaceful . . . it is ethereal . . . Last summer, as part of the 150th Birthday celebration of Swami Vivekananda and in recognition of his historic visit here on the Park, the Corporation issued a proclamation dedicating this area to be known hereafter as “Vivekananda Landing.” Today, we dedicate this spot with this bronze plaque, which sits atop a granite cairn, in honour of Swami Vivekananda.” The unveiling and garlanding of the monument was followed by musical offerings by members of the choir of the Ramakrishna-Vivekananda Center of New York. In his letter of appreciation, addressed to the Board of Directors of Thousand Island Park Corporation, Swami Yuktatmananda wrote (in part): ‘I would not wish to pass up this opportunity to say that as Minister and Spiritual Leader of the Ramakrishna-Vivekananda Center of New York, I feel especially honoured and pleased that this important event has taken place in our own time. . .’ o Celebrations Organised at IIT Madras As part of the 150 Birth Anniversary Celebrations of Swami Vivekananda, Sri Ramakrishna Math, Chennai, under the aegis Vivekananda Study Circle, IIT Madras (run since 1997, with the active support th

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A section of the audience

Swami Atmapriyananda

Justice Santosh Hegde Dr. Balasubramaniam

of IIT Madras and IIT students), organised a three-day Symposium on Man-making Message of Swami Vivekananda, on 19, 20 and 21 August 2013. Held in IIT auditorium, the symposium was jointly inaugurated by Swami Gautamananda, the Adhyaksha, Sri Ramakrishna Math, Chennai, and Prof. Bhaskar Ramamurthy, Director, IIT Madras. The following are the details of speakers and the topics they spoke on: Swami Atmapriyananda, Vice-chancellor, Ramakrishna Mission Vivekananda University: ‘The Science of Inner Man’ Justice N. Santosh Hegde, former Justice of the Supreme Court of India and former Lokayukta, Government of Karnataka: ‘Character Building—the Foundation for a Corruption free India’ Dr. R. Balasubramaniam, Founder-president of Swami Vivekananda Youth Movement, Mysore, and Frank Rhodes professor at Cornell University: ‘Leadership Message of Swami Vivekananda’ The symposium was much appreciated and attended by a large number of students and faculty members. A sales-counter for books on Ramakrishna-Vivekananda and allied literature and a picture exhibition on Swami Vivekananda’s life and teachings was also organised on this occasion. o International Youth Convention at Vadodara

Dr. A.P.J. Abdul Kalam at the function and delegates

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In commemoration of 150th Birth Anniversary Celebration of Swami Vivekananda, Ramakrishna Mission Vivekananda Memorial, Vadodara, Gujarat, organized two-day International Youth Convention on 10-11 August 2013. Held at the commodious CC Mehta Auditorium in MS University, the Youth Convention was 2 0 1 3

inaugurated by Sri Nitinbhai Patel, Minister of Finance, Government of Gujarat, on 10th August morning. Swami Suhitanandaji, the General Secretary of Ramakrishna Math and Mission, Belur Math, was the Guest of Honour. In the Special Opening Session, Dr. APJ Abdul Kalam, former President of India, addressed and interacted with 600 youth delegates drawn from 24 countries such as USA, Afghanistan, Germany, South Africa, Switzerland, Bangladesh, Taiwan and so on. Written as well as video-recorded message by the Director General of UNESCO especially sent for the Youth Convention was read out and played during the inaugural function. This first ever international Youth Convention organized by the world-wide Ramakrishna Mission was addressed by a number of eminent speakers drawn from different walks of life including monks of the Ramakrishna Math. The highlights of the two-day Convention included a video conference and interaction with Sri Sam Pitroda (Chairman, National Innovation Council and Advisor to the Prime Minister of India on Public Information Infrastructure and Innovation), address by Dr. Bikas Sanyal (Vice Chairman, UNESCO International Initiative for Capacity Building in Africa), experience-sharing by Ms. Arunima Sinha (the first woman with artificial leg to scale Mount Everest), short speeches by foreign youth delegates and cultural presentations by various groups. The programme was live webcast and widely reported in the media. o Book on Swami Tapasyanandaji Released Swami Tapasyananda Maharaj was the 7th Adhyaksha (President) of Sri Ramakrishna Math, Chennai from 1971 till 1991 and was the Vice-President of Ramakrishna Math and Ramakrishna Mission from 1985 onwards. He translated many important Sanskrit scriptures to English published by the Chennai Math such as Srimad Bhagavatam, Saundaryalahari, Adhyatma Ramayana, Sundarakandam, among others. He embodied a plethora of values—a sharp intellect yet tender heart, high thinking yet simple living, learned yet humble, devotional in temperament yet rational in approach, strict with himself yet generous with others, an erudite scholar yet a practical administrator. In short, his life was a confluence of several noble values worthy of emulation. On 4th August 2013, a function was held in the evening where Swami Tapasyananda As We Knew Him in English and its Tamil version Naangal Kanda Tapasyanandar were released. This book is a commemorative volume containing his life and Book release function reminiscences for the guidance of spiritual aspirants, present and future. Some of the initiated disciples, both lay and monastic, shared their memories of their association with the Maharaj. The speakers included Swami Gautamananda, the present Adhyaksha of Chennai Math, Swami Sukritananda, secretary to Swami Tapasyananda Maharaj when Maharaj was VicePresident, Smt. Indira Krishnakumar, a relative of Maharaj’s pre-monastic family, and many others. o T h e

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Seminar on Religious Harmony at Coimbatore A one-day seminar on Religious Harmony was organised on 17 August 2013 by Ramakrishna Math, Coimbatore, to Commemorate 150th Birth Anniversary of Swami Vivekananda. Inaugurated by Swami Gautamananda, senior trustee, Ramakrishna Math and Mission, the day-long seminar was addressed by many eminent speakers and representatives of various faiths. The following speakers spoke on religious harmony: Swami Atmaghanananda on Hinduism, Reverent Dr. Bikku Bodhipala on Buddhism, Sri Varindar Singh on Sikhism, Dr. Abdul Kadar on Islam, Sister Dr. Margaret Bastin on Christianity and Sri Ashok Kumar Chordia on Jainism. Other eminent speakers included Swami Abhiramananda, secretary, Ramakrishna Mission Vidyalaya, Coimbatore, Sri Krishnaraj Vanavarayar, chairman, Bharatiya Vidya Bhavan, Coimbatore, Swami

Representatives of various religions at the Coimbatore Seminar

Vimurtananda, editor, Sri Ramakrishna Vijayam and Swami Raghaveshananda, Adhyaksha, Ramakrishna Math, Ooty. Held at a Kalyana Mandapam (hall), next to Ramakrishna Math, the event was attended by more than 800 delegates, assisted by some 80 volunteers most of whom were college going students. Sales of Ramakrishna-Vivekananda literature, cultural programme by school students marked the event. o Music Festival at Narottam Nagar In commemoration of the 150th Birth Anniversary of Swami Vivekananda, Ramakrishna Mission, Narottam Nagar, Arunachal Pradesh, organized a festival of Indian Classical Music and Dance on 25th and 26th August, 2013. The programme included Vedic chanting, Sitar and Sarod recital, classical Indian singing and dance. Several dignitaries, invitees, students of our School, music loving people of the nearby areas like Deomali, Mopaya, Coffee Board, Tinsukia, Dibrugarh and Digboi, about 650 in number, took part in the two-day function and appreciated it immensely. o T h e

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Book Review For review in The Vedanta Kesari,

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

VIVEKA- SOURABHAM (A commentary on the Brahmasutras based on Shankara Bashya) By Swami Harshananda Published by Ramakrishna Math, Bull Temple Road, Basavanagudi, Bangalore – 560 019 2012, paperback, Pp. viii + 248, Rs.60/The Upanishads form the perennial fountainhead of inspiration to all seekers of Knowledge. They are referred to as Shruti Prasthana. A systematic and logical study of Upanishadic sentences is what the Brahmasutras are meant for. These aphorisms, said to be composed by Badarayana Vyasa, are divided into a number of sections and themes. The main purpose of the Brahmasutras is a cohesive and thematic study and also a critical analysis of the Upanishadic sentences in order to arrive at certain philosophical conclusions. The very nature of these aphorisms provides room for diverse interpretations which often not only tread different approaches but also lead to contradictory conclusions. This peculiar but distinct characteristic of the Upanishads is the source of varied scholarly opinions and sects based on them. However, the commentary of Sri Shankaracharya is highly acclaimed by scholars, both eastern and western, as one of the most lucid and authoritative work to understand the true meaning of the Brahmasutras. Shankara, while upholding his Advaitic philosophy in his explanations, engages himself in a polemic contest against his opponents, especially the followers of Sankhya, Mimamsa and Buddhist philosophies. We find long-drawn arguments and counter arguments in this regard, which can interest only scholars of high calibre. There was a need for a literary work which would present the viewpoints T h e

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of Shankara devoid of above hair-splitting logic for the benefit of those who are untrained in those subjects. This long felt lacuna is filled up by an excellent edition of a new commentary on the Brahmasutras by Swami Harshanandaji Maharaj, entirely based on the original commentary by Shankara. The author composed this Sanskrit treatise in the 1960s, when he was just 30. This shows the depth and magnitude of his profound study of Shankara’s Bhashya, even when he was young. This work definitely is the result of incisive and analytical reading of the original. It is evident from the simple, yet authoritative condensation of Shankara’s arguments found in this work. We can cite several examples in this respect. For the sake of convenience, let us take the very first aphorism, Athato Brahmajijnasa. This aphorism is important as it clarifies the very qualification required for deliberation on Brahman and the purpose thereof. Sri Shankara’s commentary compares this aphorism with the very first sutra of Mimasa Sutras of Jaimini, Athato Dharma Jijnasa. He highlights differences in the interpretations of common terms Atha and athaha found in these sutras. While the study of Mimasa sutras requires an exhaustive study of Vedic literature and performance of rituals, the study of Brahmasutras has no need of such pre-requisite. This is a prototype of several scriptural exegeses we find in Shankara’s commentary. We shall now examine the explanation given in the books under review. In a simple yet highly readable Sanskrit, the author explains the significance of the terms Atha, Athah and Jijnasa. At the end he gives in a nutshell, the implication of the entire Sutra in a single sentence. This style of presentation undeniably helps those who seek to get a peep into the Shankara’s presentation but do not have the qualification for an in-depth study of his magnus opus. The author is well-known for his innovative and path breaking literary works in Sanskrit,

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English and Kannada. He has the much-admired capacity to condense and retell in simple language the great philosophical truths enshrined in our scriptures. This is evident in several of his original works, translations and commentaries. In this book he has taken upon himself an enormous task of abridging Shankara’s Commentary on the Brahmasutras, which itself is an extremely intricate text. Needless to say, it has been a highly successful endeavour. His present work is really a blessing for those who know a smattering of Sanskrit and yearn to enter into the vast and wonderful world of philosophical literature it contains. The book, printed on a quality paper, is attractive in get-up. The subsidised price makes it affordable to all sections of people. We look forward the English translation of this book. ________________________ SWAMI VIRESHANANDA, MYSORE

Teacher—As a TorchBearer of Change By Swami Nikhileshwarananda Published by Ramakrishna Mission Institute of Culture, Gol Park, Kolkata - 700 029. 2011, Paperback, Pp.22 + vi, Rs.12. This booklet is based on a lecture delivered by Swami Nikhileshwarananda at Ahmedabad Management Association. The learned author thinks that ‘the world is too much with us’ and it is time that we set right this situation. This is possible only if our teachers establish spiritual values in our students, the future citizens. The book goes on to analyze the present scenario in the modern world where nothing else seems to matter except the desire to acquire material possessions. It is as if the road to happiness is paved with money, so most of our young men and women are dedicated to the pursuit of money. But this has led to mental depression and suicidal impulses all over the world. A visionary savant like Swami Vivekananda saw long ago that India with its rich spiritual heritage alone can remedy the situation. T h e

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The author quotes Dr. Radhakrishnan who said that a nation cannot be built by just bricks, but by establishing culture in the minds of the young people. Character, according to Swami Vivekananda, is nothing but a bundle of habits formed through repeated acts. It comes to a person through samskaras which are inherited from past birth, from parents, from the social environment and from the teachers. The teacher plays a dynamic role in the formative stage of character-building. The author quotes from Dr A.P.J. Abdul Kalam, that the teacher has a vital role in developing the character of future generations. He quotes from Kalam’s book, India 2020: A Vision of The New Millennium that a teacher more than anybody else has the responsibility of shaping the future generation. He gives examples of teachers who have become torch-bearers of change. Sri Mahendra Nath Gupta was a teacher. His book, Sri Ramakrishna Kathamrita, translated into English as The Gospel of Sri Ramakrishna has become a literary classic shedding spiritual light to millions of readers all over the world. Another example is Sister Nivedita (Miss Margaret Noble in her earlier life), a teacher from England, who was inspired by Swami Vivekananda. She dedicated her life to the cause of women’s education in Kolkata in the early twentieth century when women’s education was unheard of. Swami Premeshanandaji (1884–1967) is another teacher who inspired many students to grow into great writers and monks in the Ramakrishna Order. The author concludes with the exhortation that the teacher should be proud of his profession —a torch-bearer of change in society. _____________________________ N. EAKAMBARAM, CHENNAI

Contemporary Indian Philosophy By Basant Kumar Lal Published by Motilal Banarsidass Publishers Private Limited, 41, UA Bungalow Road, Jawahar Nagar, Delhi 110 007. 2012, paperback, pp. 346 + xxi, Rs.215 The query still remains whether the contemporary Indian Philosophy is an offshoot of the

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classical Indian Philosophy or it has the unique features of its own. The reason for such a doubt is that contemporary Indian Philosophy has a new scientific outlook and orientation with humanistic trends, evolutionary concepts, man-centered discourses, socio-political analysis, etc., unlike the metaphysical, epistemological, moral and religious discussions. But still, without losing the thread of the traditional mould of philosophizing, the modern thinkers have not totally deviated from the classical Indian Philosophy but have complimented it with the prevailing issues in life. They have been necessitated to exemplify the relation of philosophy to life and its destiny without much dogmatism. The moderate infusion of divinity, humanism, existential conditions of man, life of care and anguish, life-situations, etc., makes the contemporary Indian thinking as non-academic, but relates to actual life and experience. The book under review has exemplified the above elements of modern Indian thinkers like Swami Vivekananda, Tagore, Gandhi, Sri Aurobindo, K.C. Bhattacharya, Radhakrishnan and Sir M. Iqbal. These thinkers treated the human destiny as their primary concern, but the supremacy of spiritual values as their ultimate concern. The author, while elucidating their thought-contents, has made expository, reflective and even critical comments about their contributions. Though this book is meant for academic pursuits, even a novice can benefit by reading it. The traditional notions of karma, rebirth, bondage, liberation, etc., are interwoven in the contemporary context by the author in a scholarly manner through the thinkers and their writings in a systematic and coherent way. The contributions of each thinker have been presented with classified sub-titles which enable the readers to study comprehensively and selectively as well. The author’s ninth reprint is the present edition, while the first one was published in 1973. Nearly for forty years this work of grandeur has catered to the need of the academic aspirants, truth seekers and wisdom-mongers in the contemporary world. The author has highlighted the lesson to the world that contemporary Indian Philosophy is not merely parochialism, but deals from a global perspective. __________________________ R. GOPALAKRISHNAN, CHENNAI

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Patanjali’s Yoga Sutras By Ravi Ravindra Published by The Theosophical Publishing House, Besant Gardens, Besant Avenue, Adyar, Chennai 600 020. 2012, paperback, pp.288. Rs.350. The Yoga Sutras of Patanjali forms a part of the Indian Philosophical System, known as Shatdarsana. It is usually studied along with the Sankhya System. Sankhya deals with the evolution of the human being from Prakriti, called Prasava. Yoga, on the other hand, deals with involution back to Prakriti, known as Pratiprasava. These days, however, Yoga is better known as a System of Therapy, which is gaining popularity gradually all over the world. The book by Patanjali itself should more appropriately be called the Indian System of Psychology. The earliest commentary on this book was by Vyasa. This was followed by a large number of commentaries and explanatory notes, extending up to modern times. The book under review is one such commentary. Most of the commentaries have followed the traditional lines of Vyasa. However, some of them have been influenced by Vedantic ideas. The author of this commentary seems to have been influenced by his study of the Gita, the teachings of J.Krishnamurthy and Madame Salzmann. No wonder that there is a touch of Theosophy in the commentary. The commentary itself follows the standard format for scriptural texts. After a brief general introduction the sutras are taken up one by one for discussion. Each sutra is presented in its original Sanskrit text, the English transliteration and a discussion, short or long depending on the context. The four chapters are covered sequentially until all the sutras are covered. The author has spared no pains in making the commentary simple and easy to understand. The book ends with a short essay elaborating on the meaning of certain technical words and summing up the essence of the book. This is followed by the text of all sutras in their English version. The book

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ends with a classification of the main topics with the relevant sutra numbers. This helps the reader as a reference text for further studies. The book serves as an excellent entry point for those who are approaching the subject for the first time. It is well worth a study by others also. The printing format is easy on the eyes, which is a characteristic of the publications of The Theosophical Publishing House. The author and the publishers need to be thanked for the service they have rendered. ______________________________ NVC SWAMY, BANGALORE

The World as Power By Arthur Avlon Published by New Age Books, A-44, Naraina Industrial Area, Phase-1, New Delhi -110 028, 2013, paperback, pp. 477, Rs.400. In this book, the author highlights the significant features of the manifestation of Shakti ‘the self-force of the Divine being’. The practice and philosophy of the Shakta cult as enshrined in the Shakti Agama have been diligently elucidated. This work consists of six sections especially relating Shakti to reality, life, mind, matter, causality and continuity, and consciousness. They deal with power as reality (tattva-shakti), power as life (prana shakti), power as matter (bhuta shakti) power as causality and continuity (karana shakti and sthiti shakti) and power as consciousness (chit-shakti). The last section has been co-authored by Pramatha Natha Mukhopadhyaya. The entire work is a detailed description of the manifestation of the eternal and Indefinable Supreme Being through a dynamic force with a power as instinct in nature and consciousness as its content. It is a pure delight of His Becoming. The inconceivable and ineffable Supreme Reality is made known as realized through the chit-shakti, i.e., His own consciousness as Power, which has been caused through His Divine Sport (lila). When there was a slight degeneration of Indian Spirituality and heritage, the author who has been hailed as the

selfless-savant ‘devoted the labour of a life-time for the reclamation of the profound truths of the most misunderstood and much maligned tradition in Hindu Religion, the Tantra Sastra’ (M.P. Pandit). __________________________ R. GOPALAKRISHNAN, CHENNAI

The Serpent Power By Arthur Avlon Published by New Age Books, A-44, Naraina Industrial Area, Phase-1, New Delhi-110 028, 2012, paperback,pp.508+,Rs.500 This great masterpiece, which is a reprint of the Indian edition first published in 1918, is a translation of Sad-Chakra Nirupana and Paduka panchaka. These two works deal with the six spiritual centers in the body as well as the five-fold footstool. They effectively are concerned with Tantric Yoga also known as Kundalini Yoga or Bhuta Suddhi. In general, they exemplify the significant features of Laya-Yoga and the title ‘Serpent Power’ literally means the inherent potential power embedded in every person in the muladhara, which is to be aroused and allowed to pass through all the six spiritual centers (chakras). The entire yogic practice is included in the Tantra shastra, mainly pertaining to the Shakti-cult. The pinnacle of yogic practices is the upward movement of the serpent power from the muladhara to sahasrara and energizes the psychophysical organisms with inner-transformation and spiritual ecstasy, which are the pre-requisites for spiritual illumination. For the benefit of the scholars, the author has presented the Sanskrit texts and has translated them verse by verse along with commentaries and photographs of the chakras and yogasanas. He elucidates exquisitely the subtle aspects of consciousness. The entire gamut of yogic practices and spiritual experiences are explicitly explained in a lucid manner. This immortal work of the author will ever stand as a testimony in the realms of meditation and the elevation of the jivatma towards the Paramatma. __________________________ R. GOPALAKRISHNAN, CHENNAI

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Jai Sri Ramakrishna

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Jai Ma

Help Build A New Centre For Sri Ramakrishna An Appeal Dear devotees, well-wishers and friends, This is an invitation, a blessed opportunity, for all of you to take part in the building of the Sri Ramakrishna Temple and the Ashrama buildings of the Haripad Centre. Ramakrishna Math, Haripad, in south Kerala, started by Swami Nirmalanandaji Maharaj in 1913, is the first centre of the Ramakrishna Movement in Kerala. This Ashrama has been blessed by the stay of Swami Brahmanandaji Maharaj (one of the foremost disciples of Sri Ramakrishna) and several senior monks of the Ramakrishna Order. In last 100 years, many changes took place and the ravages of time reduced the Ashrama buildings to a dilapidated condition. The entire infrastructure has to be reconstructed. By the grace of Bhagawan Sri Ramakrishna, the plans for rebuilding the centre have been prepared. We propose to have the Universal Temple of Sri Ramakrishna, rooms for welfare and social service activities, living quarters for monks and guests, an office building, library and a free reading room. The estimated expenditure for this project is Rs. 5 Crores. This amount has been divided into 50,000 units of Rs. 1,000/- each. We wish to collect 50,000 units of Rs. 1,000/- each from devotees and well-wishers, thereby providing an opportunity to every one to contribute to this holy cause. We appeal to all noble-hearted people, especially the devotees of Sri Ramakrishna, to come forward with their donation to enable us to erect this abode for Sri Ramakrishna and serve humanity. You can involve relatives and friends in this holy project. Every one who participates in this seva-yajna (service-sacrifice) will be a sure recipient of the blessings of Bhagawan Sri Ramakrishna, Holy Mother Sarada Devi and Swami Vivekananda. Yours in the Lord, Swami Virabhadrananda, Adhyaksha 1. NEFT Transfer: A/C Number : 30642551603, : State Bank of India. Haripad. RTGS/NEFT/IFSC code: SBIN0010596. In case of NEFT transfer please email your name, amount, postal address, PAN no., phone number & transaction details to srkmathharipad@ gmail.com 2. Cheque/D.D may be drawn in favour of ‘Ramakrishna Math, Haripad’. Donations to Ramakrishna Math are exempt from income tax under section 80G. For more details write to Ramakrishna Math South Nada, Opp. Asoka Petrol Pump, Haripad – 690514, Dist.: Alleppey, Kerala Ph.: 09745325834, Email: srkmathharipad@gmail.com, viveka.vira@gmail.com Website: www.rkmathharipad.org

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Ramakrishna Sarada Ashrama, Devaprayag An Appeal

The month of June brought death and destruction to Uttarakhand. People here suffered heavily due to torrential rain and flash flood during 16th and 17th June. But the divine grace of Sri Ramakrishna, Sri Sarada Devi and Swami Vivekananda has saved us from the natureâ&#x20AC;&#x2122;s fury and the newly-constructed ashrama building is intact. We are really touched by the prayers and anxious phone calls enquiring about the well-being of our ashrama. We wish to express our sincere gratitude to all the devotees and well-wishers. The construction of the main ashrama building is almost complete. We are trying to finish off the painting and wood work as soon as possible, so that the inauguration can be done early next year. We need around Rs 6,00,000 to complete the pending work.

The proposed Mokshaprana Centenary Building

The construction work for the centenary building in the memory of revered Mokshaprana Mataji, the second President of Sri Sarada Math, will soon begin. We solicit generous help from the devotees and well-wishers for this project. COMMUNICATION: Swami Sarvatmananda Ramakrishna Sarada Ashrama, Dak Bungalow Road, P.O --- Devaprayag, Tehri Garhwal, Uttarakhand. PIN-- 249301. PHONE: 09410520939, 09897452084. Cheques/DD may please be drawn in favour of Ramakrishna Sarada Ashrama. For online donation: Our CBS Account: Punjab National Bank, Devaprayag. A/C---0625000100098104 (IFS CODE: PUNB-0062500). State Bank of India, Devaprayag. A/C --- 30932831669 (IFS CODE----SBIN 0014135)

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Vivekananda by Vivekananda A Film on Swami Vivekananda Available in English, Hindi and Tamil Duration: 125 minutes DVD, Format: PAL A narrative of the extraordinary life of Swami Vivekananda, in his own words

Based on his autobiographical remarks, ‘Vivekananda by Vivekananda’ is a feature film. It begins with the young Swami swimming across the turbulent Indian Ocean, climbing the rock in the middle of the ocean to meditate. In solitude, he realizes his life's mission—‘Upliftment’ of the masses of India. Thus begins one of the most adventurous journeys in Indian history.

Here Swamiji reminisces about his childhood, his youth, poverty at home, his first meeting with his teacher Sri Ramakrishna, his constant disagreements with his Master, his Master's Mahasamadhi, establishment of Ramakrishna Math, his days as a wandering monk in India and finally his journey to America and so on. Concept, Script, Screenplay and Direction: Karthik Saragur. Price: Rs. 150/- + Postage: Rs.50/-for single copy. For more details, contact: Sri Ramakrishna Math, Mylapore, Chennai - 600 004, Tamil Nadu Website: www.chennaimath.org Email:mail@chennaimath.org

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Welcome to a Spiritual Feast!

Reminiscences of Three Direct Disciples of Sri Ramakrishna

Swami Brahmananda As We Saw Him Hardbound, Pages xii + 588 Price: Rs. 200/- + Postage: Rs.35/- per copy

Swami Adbhutananda As We Saw Him Hardbound, Pages xvi + 464 Price: Rs. 175/- + Postage: Rs.25/- per copy

Swami Ramakrishnananda As We Saw Him Hardbound, Pages ix + 525 Price: Rs. 180/- + Postage: Rs.30/- per copy

request for vpp will not be entertained

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

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Swami Tapasyananda As We Knew Him Reminiscences of Monastic and Lay Devotees

Pages. xx + 780

Initiated by Swami Shivananda, a direct disciple of Sri Ramakrishna, Swami Tapasyananda was the Vice-President of Ramakrishna Math and Ramakrishna Mission from 1985 until his passing in 1991. A prolific writer, he translated many important books from Sanskrit to English such as Srimad Bhagavatam, Saundaryalahari, Adhyatma Ramayana, Sundarakandam, among others. A monk known for his sterling qualities of head and heart—he was respected by anyone whom came in touch with him. The book contains 56 reminiscences by monks and devotees who knew him and 14 appendices, interspersed with numerous black and white pictures.

Price: Rs. 150/- + Postage: Rs.50/-for single copy. No request for VPP entertained Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

SRI RAMAKRISHNA ADVAITA ASHRAMA (HQS: Ramakrishna Math & Mission, Belur Math) P.O. Kalady, Ernakulam-683574, Kerala Phone: 0484-2462345, Mob: 9447051231 E-mail: srkaadv@dataone.in The Ashrama has been running a free hostel for the poor & underprivileged children from classes V to X since 1936. They are provided with food, uniforms, accommodation and education up to Xth Std. absolutely free of charge. They are enrolled in the school managed by the Ashrama within its campus. There is an urgent need for repair and renovation of the old hostel buildings and also creating a ‘Hostel Corpus Fund’ of Rs. 2 Crores for maintaining the hostel with 100 boys. We appeal to the generous public, friends and well wishers to donate liberally for this most essential educational project. You are also welcome to donate towards various other regular activities: a) Daily Puja & Seva; b) General Maintenance of the Ashrama; c) Charitable Dispensary; d) Widows’ Welfare. Donations towards the activities of the Ashrama are exempt from Income Tax under 80G. Cheques or Bank Drafts may be drawn in favour of ‘Sri Ramakrishna Advaita Ashrama, Kalady’ and sent to the above address. Donations also can be sent directly through RTGS/NEFT to our A/c No. 338602010009164 at Union Bank of India, Kalady (IFSC Code: UBIN0533866). Swami Amaleshananda Adhyaksha

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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 34 Years of Service to Humanity 1979 - 2012 1. Navajeevan School & Hostel for Blind Children – Tirupati, Parlekhimundi, Golamunda 2. Navajeevan Free Eye Hospital

– Tirupati

3. Navajeevan Free Home for Aged – Tirupati, Rishikesh, Parlekhimundi and Chennai 4. Navajeevan Harijan Sewa Ashram

– Kothapeta

5. Navajeevan Sharanagati Vridhashram

– Tirupati

6. Navajeevan Rural Medical Centres

Berhampur [Orissa]

7. Navajeevan Eye Care Centres

Serango [Orissa]

8. Navajeevan Orphanage Homes – Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag

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. 50000/– Rs. 2000/-

Donor devotees can send their contributions by cheque/DD/MO to the above address on the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord Balaji Venkateswara of Tirupati as blessings. Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act.

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

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Vol.100-10 The Vedanta Kesari (English Monthly) October 2013. Regd. with the Registrar of Newspapers for India under No.1084 / 57. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 12-14. LICENCED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2012-14 Date of Publication: 24th of every month

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

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Subscription Annual B E R 2 0 1 10 3 years: ` 1000 T h e V e(inclusive d a n t a of K postage) e s a r i ~ IV ~ O C: T` O100 Contact: Sri Ramakrishna Math, Chennai. Website: www.chennaimath.org