The Vedanta Kesari November 2015 issue

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The Vedanta Kesari THE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Swami Vivekananda’s Statue, Dehradun, Uttarakhand

N ovember 2015

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The Vedanta Kesari

102

nd

Year

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Publication

VOL. 102, No. 11 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 NOVEMBER 2015

Gita Verse for Reflection

405

Editorial  Two Selves of Human Personality

406

Articles  Three Women and Their Destinies: Rereading the Life of Mrinalini Devi Sachidananda Mohanty  Swami Saradananda’s Letters to Metropolitan Boston Joseph Peidle and Jayanta Sircar  Kabir and His Mystic Wisdom Swami Brahmeshananda  Swami Vivekananda and Others on Religious Pluralism Gopal Stavig

414 421 428 431

New Find  Unpublished Letters of Swami Saradananda

426

Special Report  Vivekananda Cultural Centre (VCC), Chennai

436

The Order on the March 438 Book Reviews 440  Simhâvalokanam: (How to Triumph Over the Difficulties of Life) 410 Swami Budhananda Cover Story: Page 6

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The Vedanta Kesari Sri Ramakrishna Math, Mylapore, Chennai 600 004 h (044) 2462 1110 (4 lines) Website : www.chennaimath.org For all authors and contributors : thevedantakesari@chennaimath.org For all subscription related inquiries: magazine@chennaimath.org TO OUR SUBSCRIBERS

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Vedanta Kesari Library Fund Scheme Do you wish to join in spreading the message of Vedanta and of RamakrishnaVivekananda to larger number of people?

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The Vedanta Kesari Library Fund Scheme aims at a wider reach among the youth, especially in high schools, colleges / universities and other institutions of learning in India.  Sponsorship for one library is Rs.1000/-. Under this scheme, donors can sponsor libraries, including public libraries, which would receive The Vedanta Kesari for ten years.  The sponsors can mention the libraries which they wish to enroll, or The Vedanta Kesari would select the libraries on their behalf. The name of the sponsors, along with the libraries enrolled, will be published in The Vedanta Kesari. This scheme is valid for libraries in India.  We invite you to join hands with us in this valuable scheme. You can send your sponsorship by cash or through a DD drawn in favour of ‘Sri Ramakrishna Math, Chennai’ and send it with a covering note to 

The Manager, Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Email : thevedantakesari@chennaimath.org Website : www.chennaimath.org ‘Doing is very good, but that comes from thinking. . . .

Fill the brain, therefore, with high thoughts, highest ideals, place them day and night before you, and out of that will come great work.’

—Swami Vivekananda

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N Cover Story N Swami Vivekananda’s Statue, Dehradun, Uttarakhand During his wandering days in early 1890s, Swami Vivekananda visited the picturesque town of Dehradun along with his ailing brother-disciple Swami Akhandananda and stayed there for some time before leaving for Hardwar. Swamiji came to Dehradun for the second time in 1897. A centre of Ramakrishna Math and Mission on the Rajpur Road (which is some 6 km from the main town) was started at Kishanpur, a suburb of the main Dehradun city, now the capital of the state of Uttarakhand. A seven-feet tall bronze statue of Swamiji was installed at the traffic junction near the Kishanpur Centre and unveiled on 12 January 2013 by the then Chief Minister of the Uttarakhand. The statue is an important landmark on the Rajpur Road (Dehradun-Mussoorie road) which has many Ashramas and centres belonging to different religious and spiritual organisations. The statue located on a traffic island (called Mussoorie diversion), having a small garden, is a source of inspiration to the thousands of travellers, pedestrians and students who pass by it daily. o

T he V edanta K esari P atrons ’ S cheme We invite our readers to join as patrons of the magazine. They can do so by sending Rs.2000/- or more. Names of the patrons will be announced in the journal under the Patrons' Scheme and they will receive the magazine for 20 years. Please send your contribution to The Manager, The Vedanta Kesari by DD/MO drawn in favour of Sri Ramakrishna Math, Chennai with a note that the enclosed amount is for the Patrons' Scheme. (This scheme is valid in India only).

DONORS Mr. M. Joshi, Ahmedabad Rs. 1,000 Mr. Himadri K. Chaudhuri, Kolkata Rs. 5 ,000

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

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-do- 5890. Mr. Mahindra Kumar Parma, U.K. 5891. Prof. Gopal Chandra Bhar, W.B. 5892.

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AWARDEE INSTITUTIONS

Sambalpur Public Library, Sambalpur, Odisha - 768 001 The Indian Institute of Education, Pune, Maharastra - 411 029 Madhya Pradesh Bhoj University, M.P. - 462 204 Nalanda Open University, Bihar - 800 001 Hindu College, Amritsar, Punjab - 143 001 Vellore Engineering College, Vellore, T.N. - 632 014 Sikh Cultural Centre, Kolkata, W.B. - 700 16 Swami Vivekananda Mat. School, Ramapuram, Chennai - 600 089 Basaveshwar T.T.I., Bijapur, Karnataka - 587 101 To be continued . . .

The Vedanta Kesari VOL. 102, No.11, NOVEMBER 2015 ISSN 0042-2983

E ACH SOUL IS POTENTIALLY DIVINE. T HE GOAL IS TO MANIFEST THE DIVINITY WITHIN. 7

Gita Verse for Reflection Tr. by Swami Tapasyananda

—Bhagavad Gita, 12-15

Who causes fear to none and whom none can frighten, who is thus free from the agitation of the moods caused by euphoria, anger, and excitement—such a person too is dear to Me.

B What is the ideal of the lover who has quite passed beyond the idea of selfishness, of bartering and bargaining, and who knows no fear? Even to the great God such a man will say, ‘I will give You my all, and I do not want anything from You; indeed there is nothing that I can call my own.’ When a man has acquired this conviction, his ideal becomes one of perfect love, one of perfect fearlessness of love. The highest ideal of such a person has no narrowness of particularity about it; it is love universal, love without limits and bonds, love itself, absolute love.

—Swami Vivekananda, CW, 3:91

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Editorial

Two Selves of Human Personality A Common Experience ‘I am’. We all know this for it is an experience common to us all. It needs no validation. We all know that we are—that we all exist. But ‘what or who am I’ is little known or understood. It remains a mystery. We are, but why we are what we are remains a riddle.

Who am I thus remains the most asked and yet seldom rightly-answered question.

Not that man has not tried to explore this question earlier. Nothing has engaged human mind more than this ancient and yet evermodern question. Mankind has surely found the definitive answers—thanks to the mystics and seers, the spiritual masters of all spiritual traditions—and yet the question keeps returning to us. Why? That is simple: until we find the answer ourselves, explore and discover it ourselves, the question remains as good as unanswered. It is just like eating food. Our friend eating his meal cannot satisfy us. Nor can our eating the meals satisfy our friend. We all have to eat ourselves in order to quench our hunger and get nourished. Likewise, we have to discover the answer ourselves and benefit from it. The subjective nature of wisdom and our inner life cannot be replaced by anything in the world.

Delving into Ourselves So we ask the question—‘Who Am I?’ In his famous paper on Hinduism presented at the World Parliament of Religions in 1893, Swami Vivekananda raised this issue thus: T h e

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Here I stand and if I shut my eyes, and try to conceive my existence, ‘I’, ‘I’, ‘I’, what is the idea before me? The idea of a body. Am I, then, nothing but a combination of material substances? The Vedas declare, ‘No’. I am a spirit living in a body. I am not the body. The body will die, but I shall not die. Here am I in this body; it will fall, but I shall go on living. I had also a past. The soul was not created, for creation means a combination which means a certain future dissolution. If then the soul was created, it must die. . . . [which is absurd].1 The Hindu believes that he is a spirit. Him the sword cannot pierce—him the fire cannot burn —him the water cannot melt—him the air cannot dry. The Hindu believes that every soul is a circle whose circumference is nowhere, but whose centre is located in the body, and that death means the change of this centre from body to body. Nor is the soul bound by the conditions of matter. In its very essence it is free, unbounded, holy, pure, and perfect. But somehow or other it finds itself tied down to matter, and thinks of itself as matter.2

This is the supreme truth about ourselves—in our deepest, truest and most vital essence, ‘we’ are not body or mind (both of which are subject to change) but the spirit, or the divinity within. In the deepest sense, man is divine, not body-mind and the changes they undergo.

Now having said it, we naturally ask, ‘But that is not the way we interact with or feel in our everyday dealings!’ This means there is some other common self (ego), other than

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this divine self (consciousness), along with it, which we experience and live with. This is what we practically ‘experience’ at present—two selves in us, one Divine and another material or psycho-physical, the Unchanging and the empirical selves. The Bhagavad Gita3 says, There are two Purushas [selves] in the world— the Perishable and the Imperishable. All beings are the Perishable, and the Kutastha is called the Imperishable.

‘Kutastha,’ says a commentator on this verse, ‘is that which manifests Itself in various forms of illusion and deception. It is said to be imperishable as the seed of Samsara is endless—in the sense that it does not perish in the absence of Brahma Jnana.’4 The divine self within is never subject to any change or decay. It ever is. There is no past, present and future about it. It always is. It is not matter and therefore the laws of matter do not apply to it. What changes is the perishable self in us, consisting of our body and mind, the baggage of karma, desires and limitations born of these. Swami Vivekananda wrote to Mary Hale on 26th June, 1895: ‘Desire, ignorance, and inequality—this is the trinity of bondage.’ And this bondage is of the material self, never of the divine self.

with respect to the lower self. The Divine Self never becomes anything but is pure being.

What we call as personality development, maturity, growing in wisdom and so on is in the field of becoming. The more we are nearer the pure being within, the more we understand the changing nature of the world we live in and the unchanging nature of our being.

The Upanishads speak of this in various ways. The well-known analogy of Mundaka Upanishad (3.1.1-2) illustrates it most aptly. In Swami Vivekananda’s words,

Lower and Higher Selves Sometimes the divine and the psychophysical self are referred to as higher and lower selves—the Jivatma and the Paramatma.

While Vedanta, and one the greatest exponents of the Vedanta in modern times, Swami Vivekananda, counsels us to assert our divinity and to ‘manifest it in every movement of life’, we should not and cannot avoid facing our lower self. All our growth, progress and advancement happen T h e

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The whole of the Vedanta Philosophy is in this story: Two birds of golden plumage sat on the same tree. The one above, serene, majestic, immersed in his own glory; the one below restless and eating the fruits of the tree, now sweet, now bitter. Once he ate an exceptionally bitter fruit, then he paused and looked up at the majestic bird above; but he soon forgot about the other bird and went on eating the fruits of the tree as before. Again he ate a bitter fruit, and this time he hopped up a few boughs nearer to the bird at the top. This happened many times until at last the lower bird came to the place of the upper bird and lost himself. He found all at once that there had never been two birds, but that he was all the time that upper bird, serene, majestic, and immersed in his own glory.5

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The discovery of being that ‘one bird’ is the ultimate goal of life. We have one real bird and another unreal bird in us. The real bird is the Self within, the unreal bird is the empirical self through which we experience and act in this world. The fruits of actions, bitter and sweet, we all experience and that is all that we call life. Every bitter experience is followed by a less bitter experience or pleasant experience, one succeeding the others. Our mundane experiences are relative—bitter-sweet, pleasant-unpleasant, good-bad, right-wrong and so on. We need these experiences as long as we have ‘desire’—in its existential sense and not just a passing sense—and that includes the remnants of the fruits of earlier desires, fulfilled and not yet fulfilled. And only when the cycle of ignorance—desires—fruits— experience leading to yet more desires comes to an end, The End, that we become free from it.

Dealing with the ‘Lower Self’ The term ‘lower’ and ‘higher’ are not to be taken in the sense of ‘low’ and ‘high’. ‘Lower’ simply means ‘temporary’ or ‘impermanent’ in contrast with the Eternal Self. The lower self consists of our body and mind. It includes other aspects of our human personality. Identified with the lower self by Maya, the mysterious power of ‘illusion’ (that of the infinite thinking of itself as finite), the higher self, as if, ‘enjoys’ the world. Sri Krishna says,6 An eternal portion of Myself having become a living soul in the world of life, draws (to itself) the five senses with mind for the sixth, abiding in Prakriti.

When the Lord obtains a body and when He leaves it, He takes these and goes as the wind takes the scents from their seats (the flowers).

Presiding over the ear, the eye, the touch, the taste, and the smell, as also the mind, He experiences objects.

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The Vedanta says that man as we see him is not just physical body, in an empirical sense, nor divine self, in the sense of his essential nature. He is a mixture of two, and this mixture is explained through the combining factor called subtle body which includes mind, ego, cognitive and other faculties. His predicament is: gross physical body ‘enjoys’ through the subtle body and subtle body is hinged on the ignorance of our real self. But there is no ‘real’ or ‘eternal’ ignorance. It ends the moment he realises his divine nature. It is like ‘eternal’ darkness of night disappearing at dawn. Light and darkness—that is the relation between lower and higher self. Swami Vivekananda points out, There is but one Atman, one Self, eternally pure, eternally perfect, unchangeable, unchanged; it has never changed; all these various changes in the universe are but appearances in that one Self.

The more attached we are to our lower self, the more fearful, anxious, jealous, angry, greedy and mean we are. The more we know our divine self, more fearless, calm and unselfish we are. The Isha Upanishad (verse 7) says that man who knows his divine self is free from all sorrow, delusion and has a unitive vision of life. Such a person can never do any violence or anything wicked.

Now the issue is how to know or experience the higher self? By controlling or dealing with the lower self. This means purifying the mind, disciplining the senses and attenuating the sense of possession of ‘me and mine’. Why? Because mind along with senses and ego while being our instruments of perception and action, decision and implementation and other normal, day-to-day living, also restrict our freedom to experience our divine self. It is not feasible to run away from our mind, senses and ego through a long jump as in an Olympic event. One cannot run away from one’s shadow, however fast one

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may run. One has to discover a ‘place’ where there is no shadow. Our lower self is a shadow of the higher self, apparently. To know the real object that creates the shadow, one should begin by examining the shadow—and discover its unreality.

Dealing with the lower self means dealing with the ‘shadow self’. Split or multiple personality disorder—a psychological condition wherein a person has many contradictory traits and behaviour—too belongs to the lower self or to the field of ‘becoming’, and not to the higher self. Let us always remember that freedom is the one thing that we want. The materialistic person wants to attain it through indulgence, accumulation, through power and pelf, and so on. But the lives and teachings of mystics of all religions is a testimony to the fact that real, lasting joy is to be found by giving up the lower for attaining the higher. And this is possible only when we control senses, calm the mind, purify it of all weaknesses and cultivate a virtuous life.

As divine self is essentially Consciousness, and not matter, and is all-pervasive, we thus become truly loving, compassionate and unselfish.

In conclusion, in understanding the two selves of our personalities, this is what Swami Vivekananda has to say:

There is to be found in every religion the manifestation of this struggle towards freedom. It is the groundwork of all morality, of unselfishness, which means getting rid of the idea that men are the same as their little body. When we see a man doing good work, helping others, it means that he cannot be confined within the limited circle of ‘me and mine’. There is no limit to this getting out of selfishness. All the great systems of ethics preach absolute unselfishness as the goal. Supposing this absolute unselfishness can be reached by a man, what becomes of him? He is no more the little Mr. So-and-so; he has acquired infinite expansion. The little personality which he had before is now lost to him for ever; he has become infinite, and the attainment of this infinite expansion is indeed the goal of all religions and of all moral and philosophical teachings.7

In sum, Jivatman—the mix of divine and the material, and Paramatman—the divine, pure self, are one in essence. This essential oneness is realisable through the mind which is purified of all passions, attachments and other forms of impurities. Jivatman, expanded beyond its limits created by ego and other limiting factor, is the real ‘person’ behind the human personality. Manifesting the divinity thus inherent in Jivatman is the goal of life— ‘temples, rituals, dogmas are but secondary details’. o

References 1. CW, 1.7 2. CW, 1.9 Advaita Ashrama, Kolkata p.333

3. Bhagavad Gita, 15.16 4. Bhagavad Gita, Swami Swarupananda, 5. CW, 7.80 6. Gita 15.7-9 7. CW, 1.109

India’s Timeless Wisdom

People take immense delight in finding fault with others. They, however, fail to recall their own faults, which neither have a beginning nor an end.

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Simhâvalokanam From the Archives of The Vedanta Kesari (June, 1967-68, p. 80-89)

How to Triumph Over the Difficulties of Life SWAMI BUDHANANDA

(Continued from the previous issue. . .)

A Correct Attitude to Present Difficulties: A correct attitude toward present difficulties of life is very important because it holds the key of our progress or regress.

Just by being frantic about difficulties and cursing them we cannot solve them any more than we can smash an atom with a hammer. Calm analysis of the situation is necessary. Then with courage, patience and dexterity positive curative measures will have to be adopted.

Two approaches to our difficulties are possible: one, to boldly accept the entire responsibility on our own shoulders and manfully try to solve them.

The other way of working at them, which can be cultivated only by a firm believer in God, is: that they are symbols of God’s compassion. Of course, it is not easy to take difficulties this way for the common men and women of the world.

There is always a tendency in us to search for some scape-goat for our own difficulties, and shirk personal responsibility. Those who confront their difficulties with this attitude will be overcome by them, precisely because dishonesty within their own hearts will prevent power-flow within themselves.

The honest way, however, of facing a difficulty is to respectfully shoulder the entire responsibility oneself. Visitations of difficulties generally come to us only as fruits of our own action—own karmaphala.

There is this Chinese proverb: When God wishes to send disaster upon a person, He first sends him a little luck to elate him and see whether he can receive it in a worthy manner; when God wishes to send blessings upon a person, He first sends him a little mishap and sees how well he can take it.7

The spirit of this Chinese proverb is wonderfully corroborated by one of the Holy Mother’s teachings. She says: Everybody says regretfully, there is so much misery in the world. We have prayed so such to God, but still there is no end to misery. But misery is only the gift of God. It is the symbol of his compassion.8

Did any mother ever see the celestial smile of her baby without going through the T h e

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labour pain? Did any saint ever have the ecstasy of the communion with God without going through the long agonies of the dark night of the soul? Was there ever any celebration of victory without going through the ravages of the war?

Extra Strength is Needed: But proper attitude alone is not enough for overcoming the difficulties. In times of difficulties we require extra strength to cope with the situation.

Wherefrom do we get it? Mainly we have to get it from within ourselves. How? The required extra-strength we can get through a simple method: prayer. Swami Vivekananda says: ‘By prayer one’s subtle powers are easily roused.’9 He has a unique theory about prayer, a thorough-going non-dualist as he was. He says: ‘Christs and Buddhas are simply occasions upon which to objectify our inner powers.

We really answer our own prayers.’10 In any case through prayer, we can link ourselves to the power source of all strength, which we require to battle with in our difficulties, whatever may be their type or magnitude.

All of us know that one of the greatest men of our time was Mahatma Gandhi. In the epic life he lived fighting with the mightiest imperial power of the day, directing movements involving millions of people, there was no end to his trials, tribulations and difficulties.

Whence did he derive all the strength required for such tremendous sustained work which changed the very course of human history?

He derived all his strength from prayer, Gandhiji writes: Without prayer, I would have been a lunatic long ago. I have had my share of the bitterest public and private experiences. They threw me into temporary despair, but if I was able to get rid of this, it was because of prayer.

‘Prayer is not the old woman’s idle amusement. Properly understood and applied, it is the most potent instrument of action,’ says Gandhiji.

He was of the firm conviction that ‘a man who has not the sheet-anchor of prayer to rely upon will be a victim of the powers of darkness.’

The man of prayer will be at peace with himself and with the whole world; the man who goes about the affairs of the world without a prayerful heart will be miserable and will make the world miserable.

Prayer is the only means of bringing about orderliness and peace and repose in our daily acts.

Take care of the vital thing and other things will take care of themselves. Rectify one angle of the square, and the other angles will be auto­matically right.11

Therefore, whenever we are beset with difficulties we should be specially prayerful.

The prayer should proceed from the heart and not from the throat. And prayer should be sent forth continuously. It should become our second nature. If we are not deceitful to ourselves, if we are true and sincere, strength will well forth from within.

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pray at the time of crisis too. Therefore, difficulty or no difficulty we should continuously cultivate the habit of prayer. Then we will not be taken unawares. *** VII

Certain Difficulties Call for Change in Our Nature Certain difficulties we cannot surmount without changing our very nature, which of course is not an impossible task.

If you have a hoarse voice and extraordinary fondness for loud singing, specially when others are trying to sleep, your neighbours will complain and, if you persist, create difficulties for you.

Now, if you cannot sweeten your voice, at least you can stop singing!

There is an interesting Chinese story: An owl met a quail and the quail said, ‘Hallo friend, where are you going?’ The moody owl replied, ‘I am going east.’ ‘May I ask why?’ the quail said. ‘The people of the village hate my screeching noise’, replied the owl. ‘That is why I am going east’. Then said the quail, ‘what you should do, my dear friend, is to change that screeching noise. If you cannot, you will be hated for it, even if you go east.’12

Certain Typically Modern Difficulties: Certain typically modern difficulties of life are products of foolish over-ambitiousness.

Those who bite more than what they can chew, those who chew more than what they can swallow, those who swallow more than what they can digest, are going to be in difficulty. Nobody can help them out of their difficulties except themselves. And they can help themselves by just biting what they can chew, by just chewing what they can swallow, by just swallowing no more than what they can digest.

VIII

Intelligent Living Impossible Without Striving for the Highest In facing the present difficulties with calmness, proper attitude, courage, dexterity and prayerfulness, we have to take special care to see that present difficulties do not usurp our energies and arrest our growth.

It is only a growing person that will overcome his difficulties actively. Therefore we have to keep a sharp eye on our perpetual inner growth.

On this point some precepts of Bhishma in the Mahabharata are significant. He says, Those who never practice conceit, those whose conduct is regulated by wholesome restrictions, and those who control all worldly desires, succeed in getting over difficulties.

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injured themselves, those who give but do not take, succeed in getting over all difficulties.13 If we analyze these teachings of Bhishma, one of the wisest seers of India, we find that in effect he means that only by becoming perfect we get over our difficulties.

This would seem to offer us little consolation, guidance or inspiration. We all know that we are not perfect. Our very problems are problems of imperfection. Then how in this state of imperfection can we get over difficulties?

Properly understood, however, these teachings of Bhishma offer us one of the precious clues of creatively facing and mastering our difficulties.

Let us understand this one thing very clearly, that the state of our being out of which have issued the present difficulties, cannot by itself solve them. Unless we move onward and forward in trying to solve them we may even strengthen our difficulties. In other words, our difficulties are so many challenges calculated to bring about the manifestation of our higher nature. If we spiritually stagnate, if we become smug and soft, difficulties will overpower us.

To the extent, through the practice of self-discipline, we move toward the state of perfection, to that extent alone we really overcome our difficulties. Therefore to talk about the attainment of the state of perfection is not a spiritual luxury, but a pragmatic strategy for intelligent living, if you would like to have it this way.

Therefore we must always heroically cultivate the higher aspiration which makes us believe that attainment of perfection, whichever way you may understand it, is the ultimate goal of human life.

It is only by creating a powerful inner propulsion toward the goal of perfection that we ourselves rocket out of the frame of difficulties, leaving them far behind.

Therefore, the firmer our grip on the ideal of life, which is self-realization or Godrealization, the greater is our capacity to get out of the focus of difficulties.

Hence those who kneel and pray, concentrate their minds on God and meditate, are fighting their battles of life all right.

And one day they will verily see for themselves how truly difficulties are but symbols of God’s compassion. (Concluded.)

References 7. Ibid., p. 1096 (Proverb no. 50).

8. Swami Tapasyananda, Holy Mother : Sri Sarada Devi, Sri Ramakrishna Math, Madras, 1949, P. 334.

9. Complete Works of Swami Vivekananda, Advaita Ashrama, Mayavati, Himalayas, 1927, Vol. Vli. P. 392.

10. Ibid., p. 76.

11. Vide : Bhavan’s Journal, Bharatiya Vidya Bhavan, Chowpathy Road, Bombay-7, Vol. VII. No.5, October 2, 1960, Pp. 10-11.

12. The Wisdom of China and India, 1942, p. 1066.

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Article

Three Women and Their Destinies Rereading the Life of Mrinalini Devi SACHIDANANDA MOHANTY

Prologue Followers of Sri Aurobindo know that Mrinalini Devi who was preparing to come to Pondicherry, following the consent of Sri Aurobindo in 1918, fell a victim to the widespread influenza that was raging then in Bengal. We also know from the letter of Mrinalini’s father Bhupal Chandra Bose that, after Sri Aurobindo’s departure for Pondicherry, she had become a close disciple of Sri Sarada Devi, the Holy Mother, who addressed her affectionately as Bau-Ma (daughter-in-law in Bengali) since the Holy Mother regarded ‘Sri Aurobindo as her son’.

The sad and sudden passing away of Mrinalini Devi before her time in the 32nd year of her life on 17 December 1918, will always strike us as a particularly cruel blow delivered by the hands of destiny. She was a companion who doted on her husband, admired his steadfast sacrifice and dedication to the cause of the nation. She spent brief but memorable periods with him at various places: Baroda, Nainital and Calcutta, among others. She was blessed to have correspondence with Sri Aurobindo that revealed the inner working of his mind and consciousness. But for her, we would not have come to know of the ‘madnesses’1 as spelt out in his letters to her.

Mrinalini’s father, Bhupal Chandra Bose (born 1861) graduated from Calcutta University in 1881 and, going by his own account, received an agricultural training as a State scholar at the Royal Agricultural College, Cirencester, England. He entered Government service in 1888 and served as an Agricultural Officer for 28 years in Bengal and Assam before retiring in 1916. He settled down at Ranchi after his retirement.

Mrinalini was born on 6 March 1887 in Calcutta, and spent her childhood there.

She received her early education from a private tutor, and after her father’s transfer to Shillong was sent to the Brahmo School at Calcutta where she lived as a boarder until the time of her marriage.

At the school she became a Mrinalini Devi close friend of Miss Swarnalata Das, several years her senior in age. Mrinalini’s second

Prof. Sachidananda Mohanty is Vice Chancellor of Central University of Odisha at Koraput in Odisha and a member of Commission on Education for UNESCO. Having over 26 books in English, including one on Holy Mother, to his credit, the author has written for various national and international journals and lectured at many leading universities in India and abroad. o T h e

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close friend, in later life, was Miss Sudhira Bose, later known as Sister Sudhira in the Sri Ramakrishna Circles, who worked as a teacher at the Sister Nivedita School, Calcutta.

As Bhupal Chandra Bose recounts in his ‘Reminiscences,’ Sri Aurobindo first met Mrinalini at the house of her uncle Sj. Girish Chandra Bose in Calcutta. The marriage took place in April 1901. She spent time with Sri Aurobindo at Baroda, and later with his maternal relatives at Deoghar [now in Jharkhand], and with her parents at Shillong [now in Meghalaya]. She was present with her husband at the time of his arrest at 48, Grey Street in May 1908 and always aspired to join Sri Aurobindo at Pondicherry. Alas, that was not to be. Fate willed otherwise.

After her passing, following her wish, her mentor at Calcutta, Sister Sudhira disposed of her ornaments. The proceeds of roughly 2000 Rupees, with Sri Aurobindo’s permission, were made into a trust for the education of poor and destitute girls. Some items, intimate in nature, were sent to Sri Aurobindo at Pondicherry.

Mrinalini who shares the same name as that of the spouse of Tagore, remains for her qualities of the head and heart, and her sense of unflinching dedication, a highly revered figure in the Aurobindonean circles. This is not to minimise the world of human sorrow, longing and loss that must have been her constant companion in life. After all, even the Avatars go through human ordeals of pain and suffering as the inescapable part of the human condition.

To understand Mrinalini Devi better we need to turn our attention to three small books that I would like to recommend to fellow seekers. These are: Nivedita: As I Saw Her by Saralabala Sarkar, first published in 1914, rpt.1999; Sister Nivedita Girls’ School, Kolkata, Secondly, Sri Sarada Devi: The Holy Mother Life T h e

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and Teachings by Swami Tapasyananda (pub.

Sri Ramakrishna Math, Chennai) and finally, Sister Sudhira by Pravrajika Prabuddhaprana.

All three personalities played a crucial role in the life of Mrinalini Devi. They were mentors who were a source of inspiration to her. By the ideals they cherished and by the conduct of their daily life, they sustained Mrinalini as she must have battled her aloneness and longings steadfastly. Nivedita and Sarada Devi certainly offer us the example of the ideal servitor. Outstanding women as both were, though perhaps not of the same ranking, both took inspiration from Sri Ramakrishna and Swami Vivekananda and carved out a path for themselves.

Sri Sarada Devi: The Holy Mother We learn from Swami Tapasyananda’s book that Sarada Devi was born on 22 December 1853 in a poor but cultured Brahmin family of Bengal in the village of Jayarambati in the Bankura district, situated about sixty miles to the west of Calcutta.2 She was the eldest daughter of Ramachandra Mukherjee and Shyamsundari Devi. She had no formal schooling and taught herself to read and write Bengali in later years. She got married to Gadadhar, as Ramakrishna was known then. A child bride, she grew up in the village and at the age of eighteen, accompanied by her father in March 1872, travelled to Dakshineswar Temple at Calcutta to meet the ailing Sri Ramakrishna. Barring brief intervals; she remained by his side till the Master passed away in 1886. Swami Tapasyananda sums up her character thus:

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personality that gave spiritual succor to Mrinalini Devi at the time of her needs.

Holy Mother Sri Sarada Devi a loving temperament that knew no distinction between friend and foe, and a maternal attitude of a spontaneous type towards all that charmed and brought under her influence everyone who came near her.3

She lived in ‘a small room in the northern side of the temple compound,’ with a clear view of that of Ramakrishna. It was a ‘small low–roofed room of about nine and half feet by eight with a verandah four and quarter feet wide surrounding it. Besides being her living room, it served as her provision store, kitchen and reception room as well.’4 We go through several sections of the book such as ‘Spiritual and Secular Training’, ‘The Mother as a True Sahadharmini,’ ‘The Shodosi Pooja’.‘Relationship of Mutual Love and Respect,’ ‘Pilgrimage to Brindavan’ [after the Master’s passing], ‘Life at Kamarpukur and After,’ ‘The Exalted State of the Mother’s Mind’, ‘Pilgrimage to Rameswaram,’ and see the remarkable manner in which Sarada Devi led her life in a selfless manner, gave succor and initiation to the many who sought her out as their Guru and mentor. It is this heavenly T h e

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Sister Nivedita Next comes Nivedita As I Saw Her by Saralabala Sarkar, translated into English by Probhati Mukherjee. The book was earlier published in Samvit, the journal of Sri Sarada Math Sister Nivedita and is closely associated with the Ramakrishna Sarada Mission Sister Nivedita Girls’ School.

Saralabala had close contacts with Sister Nivedita on account of her association with the School founded by her mentor. She had in this book presented, in her own words, an intimate portrait of the Sister’s life.

Saralabala writes that right from the time Nivedita came to India in January 1898 till 13 October 1911 when she left the world, her one purpose of life was to take care of the poor, needy and the destitute. Her compassionate self knew that no progress of India was possible without the welfare and upliftment of the Indian women. One of the main tasks she took up was to see that young girls and women grew up with ‘truth, friendliness and noble ideals.’ She took up a vow of renunciation and completely abandoned all sense of self. Aptly named as ‘Nivedita,’ (the Dedicated One), she started a small school in Bosepara Lane. She lived here with Sister Christine and carried out her mission.

Nivedita identified principally four sets of people who stood for the transformation

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of India: ‘social progressives’ who seek ‘the destruction of ancient social customs’, ‘political activists’ who advocate the ‘adoption of a western political system’, the third who believe in the need to ‘revitalise the various religious centres’ and the fourth who enunciate the removal of economic grievances from the body politic. Nivedita suggests that beyond all the four lay the question of the resurgence of the Indian culture, a new renaissance that is all-inclusive and would embrace all sections of Indian society. Two things, she said, were necessary to carry this out: an intense love for the mother land and or love for every Indian irrespective of caste, creed or community.

Next came the importance of education that seeks ‘the enhancement of our innate abilities through self–effort’, and through sacrifice without a sense of egoism or desire.

She wrote: ‘For the person on whose heart knowledge reigns, education is no longer a process of acquiring external information; it becomes an inner experience of that which was previously not experienced.’5 Nivedita was convinced that her school would be the nucleus for the right kind of education for Indian women. She welcomed girls of all backgrounds.

Nivedita’s views are well captured in two of her books, The Web of Indian Life and The Master as I Saw Him. She ran the school with Sister Christine and Sudhira Devi. She gave preference to the running of the school and minimised all personal expenses. This took a toll on her and she became anemic day by day.

The school faced a financial crunch and when no funds came despite her best efforts and despite pubic appeals in the press, she was finally forced to close it down. Rabindranath Tagore wrote in his article, ‘Sister Nivedita’ that ‘she did not maintain the school on T h e

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funds received either from the public or from excess money. It was run completely on her sacrificing her own means of existence.’6 Art, mathematics, history, flower painting, alpana, clay modelling—Nivedita taught all these with devotion to the young girls. Her classroom addresses were direct and inspired.

As Saralabala recalls: How often have we seen Nivedita in deep absorption at some thought! If any talk of India rose, she would become deeply meditative and say to the girls, Bharat Varsha! Bharat Varsha!

Bharat Varsha! Mother! Mother! Mother! India’s young girls, you must all repeat, Bharat Varsha!

Bharat Varsha! Bharat Varsha! Ma! Ma! Ma! That India was the soul of her soul, the heart of her heart, even so dear and sacred to her, cannot be expressed in mere words.7

Nivedita was fond of the Bengali language. One day she asked the student to state the word, ‘line’ in Bengali. She was disappointed when none could reply until one came forward with the word ‘rekha’. Her joy knew no bounds. She started repeating the word over and over again, ‘rekha, rekha, rekha’.8 She took the students on excursion to nearby places including to the Kali temple at Dakshineswar and the museums. She narrated to them the stories of her visit to pilgrim places like Badrinath and Kedarnath.

Although Nivedita spoke of the importance of conjugal love and the responsibility of the wife, she underlined the fact that the devoted wife Gandhari never compromised with ethical principles. Gandhari did not say to Duryodhana, ‘May you be victorious my son.’ Instead, she said, ‘Where there is dharma, there is victory.’ Nivedita signed her name invariably as ‘Nivedita of RamakrishnaVivekananda.’

When Sarada Devi came to visit the Udbodhan House in Bagh Bazar, Calcutta,

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Nivedita used to be overjoyed. Visits by the Holy Mother to her school were special occasions that drew the best in her. With the passing of Nivedita, Sister Christine managed the affairs of the school and continued to face a great deal of hardships. The latter passed away on 27 March 1930 in New York.

Sister Sudhira At the instance of Sister Nivedita and Swami Vivekananda, the ‘Ramakrishna School for Girls’ was opened at No.16, Bosepara Lane, near Sarada Devi’s residence near Bagh Bazar.

The daughter of Ashutosh Bose and Elokshi Devi of aristocratic background, Sudhira had three sisters and two brothers, her eldest brother Devabrata became a revolutionary and later became a disciple of Sarada Devi. He edited the Bengali monthly, Udbodhan for a few years.

He later joined the Advaita Ashram of Mayavati in the Himalayas and became the editor of Sister Sudhira Prabuddha Bharata, the official journal of the Ramakrishna order.

He encouraged Sudhira to be an independent and self-respecting girl. Not interested in marriage, she joined the Nivedita School near Bagh Bazar in Calcutta in 1906 when she was about sixteen or seventeen.

From Advaita Ashram at Calcutta he wrote to his sister: You need a lot of patience and faith in yourself.

You have to nourish love. How? Making your heart vast by faith and patience, always and everywhere, make a strong inward resolution that in any case ‘I will love’ whether or not I T h e

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receive, I will give it. When going about my daily work with every breath, I will love, come what may. Don’t pay attention to whether anything happens as a result, from all you hear about.

Power or Samadhi or self-knowledge, love is the only thing that matters. Love is the only thing to get.9

The revolutionaries were inspired by the Ramakrishna-Vivekananda order. Many of them including Jivantara, Nalinikanta Kar, Devabrata and others received the spiritual sustenance for carrying out nationalist activities from the Ramakrishna Mission.

Sudhira had a special relationship with the Holy Mother: Sarada Devi always enquired about Sudhira’s welfare as she did of Mrinalini. Sudhira did her best to earn extra money by giving singing lessons to rich households. Thus she spent the money for the upkeep of her girls in the school. Speaking of Sarada Devi, Sudhira wrote in a letter: How can I tell you who Holy Mother is?

Thinking of her one feels as though one has entered heaven. When we are Mother’s daughters, what have we to fear? Her strength is working in us. We are fortunate that we have got a place at her holy feet. Yogis and devotees do so many austerities to get her Darshan; while we just by her grace have come to be known as her daughter. Indeed, it is only by her grace that we have become worthy of being her daughters.10

Sudhira’s association with Mrinalini Devi forms a significant chapter in her life.

She knew Mrinalini as her neighbor in her childhood days at Hatibagan. At the time of Sri Aurobindo’s arrest by the police, it was Sudhira who came to Mrinalini’s rescue in 1908. Sudhira would take Mrinalini to the Nivedita’s school and she would be treated very well by the children as the revered wife of Sri Aurobindo.

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Introduced to Sarada Devi, Mrinalini was welcomed most enthusiastically by the Holy Mother. She said to Mrinalini: Do not be restless my child; it is no use being anxious. Your husband has totally taken refuge in God. By Thakur’s blessings he will be out [from jail] since he will be found not guilty. But don’t insist him to have a family life. That small mindedness is not for him.11

Sarada Devi advised her to always read The Gospel of Sri Ramakrishna and visit her regularly. She thought that no initiation was necessary since Mrinalini was already under the guidance of Aurobindo.

Mrinalini visited Sri Aurobindo in jail in the company of her father. The letters that Sudhira exchanged with Mrinalini throw light on their close bonding and the importance both attached to spiritual guidance in life.

In her letter dated 30 July 1910, for instance, addressed to Menu (Mrinalini) after Sri Aurobindo Aurobindo had reached Pondicherry, Sudhira reflects upon the need to set up an Ashram under the guidance of Sarada Devi for spiritual-minded women. A letter written from Benares speaks of her own spiritual growth and advises Menu to be in constant touch with Holy Mother in a spirit of surrender.12 Sudhira helped many young women like Parul to escape from their painful lives of being child brides and to seek refuge in the Nivedita School.

Sudhira and Christine developed some differences with Nivedita regarding the T h e

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running of the school. On 13 April 1911, Christine left for Mayavati in the Himalayas.13 Despite Nivedita’s entreaties, Sudhira did not return to the school as can be made out from Nivedita’s diary noting dated 18 July and 1 September 1911. Soon Nivedita left for Darjeeling to improve her health. In October 1911, succumbing to her illness, she passed away at Darjeeling. Full of remorse, Sudhira fell ill. Sarada Devi took personal care to see that Sudhira recovered and travelled to Benaras, Mathura and Brindavan on pilgrimage. All the while, she remained true to Sri Ramakrishna. Later she travelled to Shimla and stayed for a while with her brother Priyavrata.

In 1914, with the support of the trustees of the Belur Math, a boarding house for women called the Matri Mandir was set up in 1914 at a rented building at 68/2, Ramakanta Bose Street. The boarding was home to young women who wished to dedicate their lives for the spiritual cause. Sarada Devi stayed here for a month in a room upstairs. The building was an attempt to build a Math for women.

In 1917, Sudhira took the initiative for setting up an old Women’s section at the Ramakrishna Mission Home of Service in Benares. In 1918, Nivedita’s school became a part of what came to be known as the Ramakrishna Mission Sister Nivedita Girls’ School. In 1919, Sudhira was asked to start a girls’ school in Conulla in East Bengal. Similar schools were set up in Hatibagan and Bally in Hooghly. These became the nucleus for the future Sarada Math of the Ramakrishna order.

In 1918, Sudhira lost two of her closest friends: Devabrata and Mrinalini. Devabrata passed away at the young age of 39. Mrinalini was given permission by Sri Aurobindo in 1918 to come to Pondicherry, when she suddenly fell ill. Realising that her end was

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near, she handed over her jewellery to Sudhira for the creation of a trust for girls’ scholarship to a poor student of the Nivedita Girls’ School.

Meanwhile, Sarada Devi too fell ill and passed away on 21 July 1920.

Holy Mother’s departure was a big loss for Sudhira. On a journey to Benares, the latter met with an accident and fell from the train. Despite the best medical treatment at the Ramakrishna Mission Home of Service at Benares, she left the earthly abode at the age of 32.

Epilogue Thus, the lives and destinies of three outstanding women in colonial Bengal

intertwined with each other through divine dispensation. Sri Sarada Devi, Sister Nivedita and Sister Sudhira were three iconic women who carved out paths for themselves in the field of education, women’s emancipation and spirituality in colonial Bengal. As has been noticed, each of them also played a pivotal role in the life of Mrinalini Devi. Through the example of their lives and through their teachings, they inspired Mrinalini to live a life of courage and fortitude.

Rereading Mrinalini’s life through the prism of the three narratives thus gives us insights hitherto unavailable; they add new meaning to the lives of outstanding spiritual women. o

Notes * *

Readers will benefit greatly by reading Nirodbaran’s excellent address (later published in the book form: Mrinalini Devi: A Talk) delivered on the occasion of Mrinalini Devi’s Birth Centenary.

Sincere thanks to the Principal of the Sister Nivedita School, Kolkata for gifting me the book on Sister Sudhira; to Anurag Banerjee of the Overman Foundation, Kolkata and Anuradha of the The Gnostic Centre, New Delhi for going through the text and making useful suggestions.

References 1. A reference to a letter by Sri Aurobindo (30 August, 1905) in which he refers to his three madnesses:

1) ‘I firmly believe that the accomplishments, genius, higher education and learning and wealth that God has given me are His. I have a right to spend for my own purposes only what is needed for the maintenance of the family and is otherwise absolutely essential. The rest must be returned to God.’

2) ‘. . . by whatever means I must have the direct vision of God.’

3) ‘. . . while others look upon their country as an inert piece of matter—a few meadows and fields, forests and hills and rivers—I look upon my country as the Mother. I adore Her; I worship Her as the Mother. What would a son do if a demon sat on his mother’s breast and started sucking her blood? Would he quietly sit down to his dinner, amuse himself with his wife and children, or T h e

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would he rush out to deliver his mother? I know I have the strength to deliver this fallen race.’

2. Swami Tapasyananda. Sri Sarada Devi: The Holy Mother: Life and Teachings, p.1. Chennai: Sri Ramakrishna Math, 2009 3. Ibid., p.6.

4. Ibid., p.7.

5. Saralabala Sarkar. Nivedita as I saw her (Translated into English by Probhati Mukherjee) p.15.

Calcutta: Sister Nivedita Girls’ School,1999.

6. Ibid., p.22 7. Ibid., p. 29 8. Sister Sudhira, p. 31 9. Some of the page references are not given in the book.

10. Pravrajika Prabuddha Prana. Sister Sudhira, p.39.

Calcutta: Sri Sarada Math, 2012.

11. Ibid., p. 41 12. Ibid., pp. 45-6 13. Ibid., p. 56

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Article

Swami Saradananda’s Letters to Metropolitan Boston JOSEPH PEIDLE AND JAYANTA SIRCAR

(Continued from the previous issue. . .)

Kali In a later letter to Santi, Swami Saradananda wrote: 22 Feb 1900 My dear Mrs. Briggs, . . . I am glad you like my letter to Mrs. Kali Pierce, so well & more to learn that she likes it herself. . . .

Faithfully your friend, Saradananda26

Kali, otherwise known as Miss Edith L. Pierce, was a little-known Vedanta student native to Somerville, Mass. She gains relevance by her association with Swami Saradananda.

Miss Pierce, like thousands of others, made her small contribution to the universal religion taking shape under the umbrella of the Vedanta movement in America.

Miss Pierce was a member of Waltham’s Psychomath Club, and germane to her Sanskrit name, gave a presentation to the club on Kali: Feb. 13th 1901 The sixth regular meeting of the Psychomath for the season of 1900-01 was held at 3 P.M. on Wednesday Feb. 13th. The secretary’s report was read and accepted. . . .

In place of a paper Miss Edith Pierce read selections from a unique little book entitled ‘Kali

the Mother.’ The book Miss Pierce said was written by a Christian lady who had become a Vedantist and is especially interesting as an interpretation into our own language by one of our own people. (The lady is Miss Margaret Noble—English.) Miss Pierce then read a fascinating selection called ‘The Story of Kali— Written for a Western Baby.’ In this story God is represented to the baby as in many ways very like the baby’s own mother. Mother may shut her eyes and not seem to see baby but she is still the mother and does not forget. The baby can not look into her eyes. Baby darling do you know what happens if a person once catches a look into the eyes of God? The person knows everything— God is then spoken of as the Mother and as ‘She’ and is represented as calling upon her child to come & play with her. ‘She’—the Mother—God loves every thing—the little lambs, the flowers etc. The whole little story is full of the Mother— love of God and seems a beautiful way by which to lead little ones to have entire confidence in God as they have in their mothers.

Other selections were then given by Miss Pierce with suggestions as to the . . . more prominent.

In India images of Kali are common. She is represented as a woman with 4 hands – two to bless – in the others a sword and a bleeding head. A garland of skulls is about her neck & she

Joseph Peidle works in Laboratory Teaching at the Department of Physics, Harvard University, USA. Jayanta Sircar recently retired as Chief Technologist and Associate Dean for Research and Planning at the Harvard University School of Engineering and Applied Sciences, USA. o T h e

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is dancing on the body of a man all white with ashes. This man is Siva. This image is horrible to some but not to those who understand its meaning. The beauty of the world suggested the 2-fold nature of God. The Soul of things became man – the manifested forms – Nature became woman.

The Hindoos are the most & least idolatrous people. The Soul lies passive till the great moment comes. Then it knows that what is without & within is God. The question in India is: ‘Does a man know God?’ Renunciation is the outward sign of this Knowledge. In the image of Siva are 3 eyes—one for the inner vision. He never turned any away—for all he has room.

His love is sufficient for all. He drank the poison of the world—is all merciful—the destroyer of ignorance—the Great God—the Lord of Heroes —the Wondrous-eyed. The Soul untouched is symbolized by Siva under Kali’s feet. Death is greater than life, it seems to the Indian mind.

Tho’ thou slay me yet will I trust in Thee.

The voice of the Mother speaks to her child thus: ‘Arise my child & go forth. It is all my play.

Needs the arrow any plan when released from the bow? Such art thou. Let thy Mother’s will flow through thee. Not one effort shall fail at the last. Seek not mercy for thyself & I will make thee bearer of mercy for many.’

Mrs. Curley asked if people in India think of God as a Mother. The answer was given: The Swâmis worship God in his different forms. Thus their great tolerance, so they often speak of Kali.27

Swami Saradananda

Conference of 1896. Swami Saradananda spoke before his first American audiences at Greenacre, and one can imagine that the Vedanta students he met there would have a special place in his heart.

Swami Saradanada left some hints about Agni in a letter to Mrs. Bull:

Agni Agni, Agnes O’Neill, was not strictly a Bostonian as she was originally from Waupaca, Wisconsin, some 2000 kilometers from Boston. How then did she meet Santi, and why did Swami Saradananda often mention them in one breath in his letters to Mrs. Bull? Once again the authors hypothesize that this meeting took place at the Greenacre T h e

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Sep 14th 1899 Math. Belur. Howrah. India.

My dear Mrs. Bull, . . .Yes, Agnes has written this mail of her successful work. I am so thankful. I am glad she will have a glimpse of you too, before she goes back to Chicago (or New York?). My blessings & best wishes to her & Santi. The latter has not written this mail. I hope she is well & improving.

Mother sends her love to her three children every day in her prayer. . . .

With dear regards to you always, Faithfully yours, Saradananda28 N O V E M B E R

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Mrs. Bull had the rare privilege of meeting the Holy Mother, Sri Sarada Devi.

However so far as we know, neither Agni nor Santi visited India. Swami Saradananda introduced them to Holy Mother by name, and one may like to think that he translated their letters for her. In the letter above, we see Mother sending best wishes to her three daughters.

Agni’s native place was a small town in Wisconsin. As a young woman she made her way to Chicago to look for work. The 1900 census shows her working as a stenographer and living with two sisters and a cousin at 6642 Drexel Avenue in the Hyde Park neighborhood of Chicago. Hyde Park was distinguished as the location of the 1893 World’s Fair. The University of Chicago had opened its doors there in 1892. And Hyde Park’s fame has recently been bolstered as a residence of Barack Obama.

Swami Saradananda made a touching gesture to Agnes at a difficult time in her professional life: Jan. 24th 1901 Math. Belur. Howrah. India.

Dearest Granny, . . . I am sending a little ivory watch-guard to your address. Will you kindly send it to Agnes as a present from me, if it is proper for me to send it to her. . . . Agnes having written at that time with rather downfallen spirits (meeting with disappointments with her struggles to get work) I have decided to send it to her. . . .

Ever yours affectionately, Saradananda29

We learn a little more about Agni from her letters to Mrs. Bull: 176th St. and Amsterdam Ave., New York Feb 10th [1901] Dearest Granny, ...

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Sara Bull I am very well and am trying to learn my lessons.

But, Granny, nobody ever did have more to learn!

And this teaching of thirty restless, unattractive small children is showing me many new weaknesses in myself. I do think that the days are badly spent when we have not made them sweet & cheerful and I am afraid that I would become the stern, severe school marm very easily if I had years of it to do and did not try to be otherwise. But I do enjoy the other teaching and I am doing some good work with a girl who had no carrying power with her speaking voice. She is really growing! And the singing work that I did last winter is helping in this, too, so we never know when we can use a once-acquired bit of knowledge.

Now I am going to write to Sâradânanda. I do so wish sometimes that I would see him, and yet I know that I should not claim him even enough for that. Please give my love to Nivedita. I hope that her work grows in promise. I am Yours lovingly, Agnes30 176th St. and Amsterdam Ave., New York Feb 20th [1901] N O V E M B E R

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Dearest Granny, I have not answered your letter earlier because I have been so undecided about plans. But the days are slipping by and you must at least have an acknowledgement.

It is very good of you to offer me the use of your Studio House and when I think of its quiet & its dear rooms I long to be there. . . .

I am yours very lovingly, Agnes31

a direct message from him. It was more of a comfort than I can say to hear all the things about him that you told me. His going to India was as tho’ he had died to me, so remote, so entirely unknown his life afterwards remained. I heard nothing and knew nothing. . . .

I am making you a little something.

In a few days I will send a tiny package.

All the stitches go to Granny with the love of her affectionate, Agnes33

Ingleside School. New Milford, Conn.

All Saints’ Day. Nov. 1, 1901 Dearest Granny, . . . I could not but realize how entirely my present conception of things depended upon Cambridge and what came to me there, as a background. And so I think I put you and Saradananda and Santi in with my Saints already gone, when I prayed for Light this morning, and if I can only sometimes realize even a little of the Truth that I feel each one of the Three have known, I shall be glad. ...

New Milford is really beautiful—surrounded with hills on all sides, and I take delightful walks off into the country.

I was very glad of your last letter, and I am hoping that you may find it best to come here before going to Japan.

If Nivedita is with you please give her my love. I have not heard at all how her work is prospering — Well, I hope.

Trusting that each month finds you stronger, I am Yours lovingly,

We do not know whether Swami Saradananda ever saw Agnes’ 1904 letter to Mrs. Bull.

However, eleven years after leaving America, he wrote: Math. Belur. Howrah. India.

October 7, 1909.

My dear Grannie, I have not had the pleasure of hearing from you, since your return from Norway. I hope this does not mean illness.

I have mailed you about ten days ago 3 photographic pictures of the Math and the grounds. I hope these will reach you in good condition. Kindly give one to Santi and one to Agnes, with my best wishes and blessings.

I am sorry I have been as negligent in my correspondence with them as ever and I believe I am too old now to correct this bad habit with an increasing amount of work every year on me. And if my friends in America do not realise for this, that I cherish the same warm feelings toward them as ever, I am sure I will be much misunderstood—but there is no help. I will send you more photos of the Math if you write me for them. . . .

With my love & blessings to my Grannie, The affectionate boy, Saradananda34

Agnes32 Sparkill, N.Y. August 22nd, 1904 Dearest Granny, Thank you so much for sending the welcome lines from Sâradânanda. It was good to have T h e

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Conclusion In the modern world we use the term ‘global citizen’ rather glibly. However, the

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sannyasins (monks) of the RamakrishnaVivekananda tradition can genuinely be described as ‘global’ as they have gone beyond nationality. Likewise they have gone beyond dogmatic religion and are genuine practitioners of a universal religion.

Through his letters, we have seen Swami Saradananda himself in the role of a global citizen and practitioner of universal religion.

His open minded perspective brought him to America not just as a teacher of Vedanta, but as a student of America’s technical and vocational training methods as he had written, I am now looking to all sorts of schools & improved methods of training, so that when I go over to India I might a little help in that direction.35

Students of Swami Vivekananda’s life hear him in metropolitan Boston saying, By a universal religion I do not mean a universal philosophy, or a universal mythology, or a

universal ritual, but I mean that this would needs go on wheel within wheel. What can we do? We can make it run smoothly, lessen the friction, by recognizing variation.36

Making it run smoothly is everyone’s job.

Mrs. Bull was a chief operations officer for a time. Mrs. Briggs ‘listened exquisitely’ to the Swamis and worked as her health allowed.

Miss O’Neill attended Swami Saradananda’s classes at Greenacre, and Miss Pierce read to her club members from a book about Kali.

Regardless of how the seeds of Vedanta grow in our minds, or how we engage with Vedanta—as a serious student, as a worker for the cause, or simply as an attentive listener, the study of these lives leaves the eternal inspiration for all who may come in the future —that we are all contributing in ways big and small to a universal religion.

(Concluded.)

 Acknowledgements

The authors wish to thank Ms. Janice Zwicker of the Waltham Public Library for access to the Psychomath Club notebooks and the Vedanta Society of Northern California for copies of the letters of Mrs. Briggs and Miss O’Neill.

References 26. ibid., vol. 98, no. 7, July 2011, 256.

27. Waltham Public Library, Special Collections, ‘Psychomath Club—Records 1897 - 1902,’ No page number.

28. ‘Unpublished Letters of Swami Saradananda,’ Vedanta Kesari, vol. 98, no. 2, February 2011, 64.

29. ibid., vol. 100, no. 3, March 2013, 108.

30. Agnes O’Neill to Sara Bull, February 10, 1901, Vedanta Society of Northern California Archives.

31. ibid., February 20, 1901.

32. ibid., November 1, 1901.

33. ibid., August 22, 1904.

34. Pravrajika Prabuddhaprana, Saint Sara: The Life of Sara Chapman Bull: The American Mother of Swami Vivekananda, Sri Sarada Math, Dakshineswar, 2002, facsimile number 4.

35. ‘An Unpublished Letter of Swami Saradananda’, Vedanta Kesari, vol. 95, no. 4, April 2008, 159.

36. ‘Swami Vivekananda in Medford,’ Global Vedanta, vol. XII, no. 4, Fall 2007, 13.

Arise, awake, and learn by approaching the excellent ones. The wise ones describe that path to be as impassable as a razor’s edge, which, when sharpened, is difficult to tread on.

—Katha Upanishad T h e

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New Find

Unpublished Letters of Swami Saradananda1 Math. Belur. Howrah. India.

Oct. 28. 08.

Dearest Granny2 – I have not had the pleasure of hearing from you, for a long time—since you have left England for America. And I did not write to you also for many reasons—for the uncertainty of my letters reaching you on account of the political unrest, for the anxiety for the rumour that the Math will be searched by the police (though it has not taken place yet) & for my being busy in various ways e.g. editing of some of Swamiji’s books, editing the Bengallee magazine, Udbodhan & superintending the math affairs generally.

I hope the change in England has proved beneficial and you are as strong as ever now.

I trust Dr.Bose and Sister Nivedita are with you. Kindly tender my cordial regards to them.

Sister Christine was up in Mayabati since last May. She has come down to Calcutta again since the first of week of this month and has opened school. Her stay there has done her good.

I had many pleasant experiences during the days in October, when the Durga Puja was celebrated. I withdrew myself from all work for a fortnight and devoted the time entirely to meditation, etc. Of course I was in the Math, during the time. The consciousness of the nearness of the Deity, and the peace and the comfort that comes, through willing obedience, filled my soul in such a way, that it is impossible to describe! I have told of this to none, for fear of losing the sacred memory of it all. But I thought I must have some one to share with me this great joy and you will be able to appreciate it—and so I write. It made me so sad when I found that the fortnight has passed away so soon and I have to come down again to this place of work and worry. I do not know, as you will be able to sympathise with my lost feeling, for you are such an active worker yourself.

The Swami Brahmananda & all the Math people are well and always remember you with great tenderness of feeling.

Our famine center will be closed in November next. I will send you reports of the work when they are printed.

A gentleman presented us with a little plot of land in Calcutta and we are building a little house on it for the Holy Mother, to come & live whenever she likes. She put off her visits many a time for she found she would not be able to stop long with us and a house could not be found on hire for the short period or the charges were too high. She will feel free now to come & go whenever she likes and we shall use the place as our Calcutta centre and have the Udbodhan office & book depot there.

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I had a letter from my brother in America, yesterday. He has got some work now in Nevada & seems quite cheerful.

A letter from Montclair stated that Mrs.Wheeler’s father died a few months ago.

My finance is getting low, but I think I will be able to pull on till Dec. next; when if convenient, send a remittance to the Bank.

I hear that Mrs.Sevier will go to England at the end of this winter for a time, to settle her affairs there. Sister Christine says, she (Mrs.Sevier) has grown quite old now.

How is Santi and Anges. I hope they are well. Tender my cordial greetings to them. They are ever with me in my daily devotions and prayers, with yourself.

How and where is Mrs.Vaughan? Remember me kindly to her as well as to your brother’s family, who I hope are well & happy.

Jogin Maa has desired to send her love and gratefulness to you as ever and to Nivedita and the Holy Mother—her blessings to you both.

Do you think you will be able to come to India again when Nivedita & Dr.Bose return?

It will be such a delight if you can!

When do you think you will be able to send your contribution for Swamiji’s Temple?

With my love and prayers for my Granny was ever, I remain Ever your grateful boy Saradananda.

References 1. A direct disciple of Sri Ramakrishna

2. Mrs. Sara Bull, an American disciple of Swami Vivekananda

Courtesy: Ramakrishna Museum, Belur Math You have asked why in spite of your sincere efforts the mind is so unruly that it refuses to come under control and you are not able to fix it on God. The reason is that the mind is not yet pure. Have you not heard that Sri Ramakrishna used to say that the image of the moon is not clearly reflected in a pool that is agitated and muddy? When the water is steady and transparent the image is visible; then the image is not broken up into fragments. Remember that the same is true of the mind.

You complain that thoughts of duties sometimes intrude when you sit for meditation. All minds are in the same predicament. You cannot escape this even if you leave work and retire to a forest. But if through God’s grace it becomes firmly impressed on your mind that the world is impermanent and if the idea that God alone is your true goal takes a grip on your heart, then this kind of unsteadiness of the mind will be greatly eliminated.

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Article

Kabir and His Mystic Wisdom SWAMI BRAHMESHANANDA

(Continued from the previous issue. . .)

Kabir’s Devotion Kabir does not seem to have any interest in the philosophical discussions about the soul, God, Maya, liberation, etc. He has no difficulty in having devotion for a God which is, according to him, beyond word and thought. He says, ‘O sages, I have gained devotion by the blessings of the Guru. Two sons, knowledge and detachment, are born from the Lady Devotion. You will get more information in this regard from the wise’. . ., etc. Again, ‘The Ganges of devotion gushed out of the stony heart and water (peace and happiness) spread all around. Two mounts of aversion and attachment got submerged within this water and even the world-river got merged into its wave.’

Kabir does not find any conflict or contradiction between knowledge and devotion. ‘O sages, such a storm of devotion arose that it blew away the sheet of doubt, the chords of maya by which it was tied broke, the two supporting pillars of sense attraction and rituals fell; the axel of attachment came out, the root of desire fell down, the pots of evil thoughts broke. Then rain of loving devotion started pouring which drenched the body through and through.’ Kabir followed the system of devotion as advocated by Narada. He says: ‘My being is

infused with Narada’s Bhakti; Kabir joyously sings the glories of God repeatedly.’ Sometimes, he takes refuge in His Lord and prays for deliverance. At times, like a servant he says, ‘I am Thy slave, sell me. My body, mind, wealth, all is for you.’ At other times, like a wife he laments his woes: ‘My heart is suffering bitterly for the Beloved. I have no rest during day or night. Eyes are tired awaiting for you.’ His humility reaches extreme heights when he says, ‘I am Rama’s dog. My name is Motia, He may cajole and draw me close or drive me away by rebukes. Tied in the neck is Rama’s belt—I shall go whichever way I am drawn.’ What absolute surrender! This confluence of knowledge and devotion is the central theme of Kabir’s thought.

Ethics Kabir’s ethical principles are simple and straightforward. The first and foremost is Truth. Like Sri Ramakrishna, Kabir thought that our thoughts and deeds must be same, in unison. He says, ‘Act according to what you say.’ The next principle on which Kabir never compromised was non-injury to creatures.

One must not speak harsh words, he asserts repeatedly. He was a vegetarian and was vehemently opposed to meat-eating. His

A former editor of the Vedanta Kesari, the author is a senior monk of the Ramakrishna Order, now living at the Ramakrishna Advaita Ashrama, Varanasi. A shorter version of this article (based on the material provided

by Prof. Avadhesh Pradhan of BHU, Varanasi) has been published as introduction to The Mystic Wisdom of Kabir, being the translation of Kabir's popular verses and songs by the author and published by Sri Ramakrishna Math, Mylapore, Chennai. o T h e

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piercing verse says: ‘The goat eats grass, yet people remove its skin. What will be the fate of those who eat the goat itself?’

Kabir repeatedly advocated ‘simple living and high thinking’, and exemplified this by his own living without luxury, wealth, and objects of enjoyment. He said: ‘Sage does not hoard. He accepts only that which is enough to fill his belly.’ His famous utterance is: ‘Be content with a dry bread and cold water.

Don’t get tempted by other’s bread seasoned with ghee. A khichari with a little salt is quite tasty. But if you aspire for bread and meat, you will have to kill a creature.’ Over and over again, he forcefully, draws vivid picture of the transitory nature of the world, together with wealth, name, fame and royal splendours by his powerful pen.

Like non-violence, Kabir is strict about continence, brahmacharya and sense control.

Like many other medieval saints Kabir is not satisfied only with showing the impermanence of the physical form and beauty of a woman’s body, but portrays its horrifying aspect, such as: a black she-serpent, a stinging bee, a flame of fire, the hell-pit, even worse than a crucifying cross. But this is the denunciation of the woman as embodiment of lust, which tempts and ensnares man. In Kabir’s works, we also find described another aspect of woman: a chaste woman, who he addresses as ‘sundari’, beautiful, and ‘sati’. She represents the embodied soul who is pining to meet the Lord, the Beloved. Kabir often describes himself as the faithful wife of his Beloved Rama.

Kabir’s works Like the life of Kabir, his works too have been the cause of controversy among scholars, and a matter of research. Among the followers of Kabir, a compilation called Beejak is especially recognized, although its handT h e

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written manuscript is not available. In the Adi Granth of the Sikhs, there are included around two hundred and twenty five songs, padas, and two fifty sakhis, two-line verses, which are chanted from ancient times.

Kabir never composed his verses and songs in a planned manner, as did Tulasidas, who wrote Ramacharit Manas, Vinaya Patrika, etc. Kabir, like a true saint dwelling in God, spoke out of inspiration and his songs and couplets, dohas, were recorded by his devotees and disciples either immediately or at a later date. It is natural, therefore, to have different versions of the same composition. Kabir neither learnt the art of poetry nor did he have any faith in the tradition of poetry. In the compilations made from time to time at a later date by his disciples and devotees and by the saints of the Kabir Panth and other sects, there are found a lot of differences regarding the time, place, language, the style of composition, etc. There is also a tendency of incorporating lot of compositions, without restrictions or following any rule, into Kabir’s works. In an attempt to establish the authenticity of these works, modern scholars started conducting comparative studies of the available manuscripts. In 1930, Dr. Shyamsunder Dass published a well-edited version of Kabir-Granthavali under the auspices of Kashi Nagari Prachavini Sabha. It had a collection of 809 sakhis and 403 songs and ramainiyas. Another commendable attempt was by Ayodhya Singh Upadhyaya ‘Hariodha’ who published Kabir Vachanavali. The language of Granthavali has more of Punjabi accent, whereas that of Vachanavali has the accent of eastern UP and Varanasi.

Perhaps the most important attempt in this direction is that of Dr. Parasnath Tiwari, which is evident in Kabir Granthavali edited by him and published by Hindi Parishad at

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Prayag Vishwavidyalaya. During his research, he found as many as 1600 padas, 4500 sakhis, and 134 ramainiyas. Out of these, after careful analysis, he compiled as authentic only 200 padas, 20 ramainiyas and 750 sakhis. Acharya Kshitimohan Sen followed a more vibrant, popular and inspiring technique than that of the academicians, of collecting Kabir’s works.

He gave greater important to the words spoken by the saints and sages and to the authenticity of feeling and ideas rather than the language. Rabindra Nath Tagore translated hundred songs from the compilation and published it as One Hundred Poems of Kabir.

On going through this text, many reviewers of Europe were ‘forced to change their views about the Indian spiritual practice and literature.’

Kabir’s works are divided into three main classes according to the type of construction: (1) Sakhi, (2) Sabad or padas and (3) Ramaini. ‘Sakhi’ means ‘saksha’ which means evidence or proof. Sakhis are the evidences of Kabir’s spiritual realizations. Kabir himself has said, ‘Sakhi ankhi gyan ke.’ i.e., sakhi is the eye of knowledge. The words that were quoted or said to substantiate the spiritual experience came to be called ‘sakhi’. These are two line verses in to the ‘doha’ meter. These are extremely easy to construct, recite, as well as to memorize. This is probably the reason why they are so popular with the masses.

Word ‘Sabad’ is the misnomer of the Sanskrit word ‘shabda’. While the simple meaning of this word is ‘word’, in spiritual tradition it stands for the holy word or mantra imparted by the Guru to the disciple. It also indicated Brahman, the Supreme Reality.

Since the songs of Kabir created as deep an impression as that of the word of the Guru on the heart of the devotees, they were considered sabda. These ‘pada’ songs of Kabir are popular T h e

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with the common masses as well as with renowned singers. Kabir must have sung them spontaneously in an ecstasy of divine love. But later his disciples and admirers set them into various ragas and melodies.

‘Ramaini’ indicates towards the word ‘Ramayana’. Rama’s story is age old, and must have been prevalent even before Tulasidas’s Ramayana in verses of various meters, like doha, chaupai, chanda, etc., Kabir gave some instructions in that style such as chaupai i.e., verses with four quarters. Although these were compiled by the followers of Kabir, they never became popular with the masses. Normally, Kabir presented his ideas in a simple and direct manner. However, at times, while attempting to express the mystic practices, he uses abstruse language. These unusual verses are called ‘ulat-basi’, which means something expressed in a reverse way. Although such expressions were used by the Buddhists and the followers of Natha sects, Kabir’s ulat-basis have become very popular.

Kabir’s language, at places is found to have Panjabi, or Rajasthani accent, or at other places Brijbhasha and at yet others Bhojapuri.

At some places, there is a tinge of Urdu and even Khadi-boli. Hence, scholars consider it ‘mixed’, ‘peculiar’ etc. This is probably because people of different states and provinces tried to colour these works in their own dialect.

Hence, a number of renditions of the same song or sakhis are found. Kabir‘s language is simple, straightforward and rustic. At the same time, it has a strange and special ability to strike hard at the reader’s mind. His satires are devastating and his ecstatic devotional songs make one dance with joy. Due to the great power of his simple words, Hazari Prasad Dwivedi, the renowned Hindi writer, has considered him ‘Dictator of the language.’

(Concluded.)

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Article

Swami Vivekananda and Others on Religious Pluralism GOPAL STAVIG

(Continued from the previous issue. . .)

3. God has provided a variety of revelations to humanity because of the differences of cultures and individual temperaments: According to the two following newspaper accounts Swami Vivekananda stated, The same truth has manifested itself in different forms, and the forms are according to the different circumstances of the physical or mental nature of the different nations. . . I make the distinction between religion and creed. Religion is the acceptance of all existing creeds, seeing in them the same striving towards the same destination. Creed is something antagonistic and combative. There are different creeds, because there are different people, and the creed is adapted to the commonwealth where it furnishes what people want. As the world is made up of infinite variety of persons of different natures, intellectually, spiritually, and materially, so these people take to themselves that form of belief in the existence of a great and good moral law, which is best fitted for them. Religion recognizes and is glad of the existence of all these forms because of the beautiful underlying principle. . .10 Do not think that people do not like religion. I do not believe that. The preachers cannot give them what they need. The same man that may have been branded as an atheist, as a materialist, or what not, may meet a man

who gives him the truth needed by him, and he may turn out the most spiritual man in the community.11

Swami Prabhavananda (1893-1976), a disciple of Swami Brahmananda, taught that if a spiritual devotee practices any religion with sincerity and regularity, the Lord will lead that individual along the correct path.

Avatars and prophets come in every age, but their message changes according to the signs of the times. God reveals Himself to the sages of the various religions, but His disclosure is limited and partial. Revelation is relative to the historical time and location, varying with each nationality, culture, individual temperament and level of consciousness. One religious teaching may supplement and not contradict another, since the total truth is not explained by a single theory, but is a synthesis of many theories. Spirituality is the unfolding of the divinity already within the soul, regardless of the individual’s religious preference.12 A Jewish Neo-Platonic thinker from Yemen, Nethanel al-Fayyumi (d.c. 1165) taught that God sends prophets to every nation, to people who are capable of receiving the revelation. Each nation receives from its prophets the appropriate revelation in

For over 50 years the author has been a member of Vedanta Society of Southern California, USA. He wrote the book Western Admirers of Ramakrishna and His Disciples, edited and published by Advaita Ashrama Kolkata, and has contributed thoughtful articles to various religious and philosophical journals including The Vedanta Kesari. o T h e

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the language that it speaks, which specifies the means for attaining the supreme goal.

Revelations differ as a consequence of the particular characteristics of each nation. God is the good doctor, who varies His prescriptions according to the nature of His patients. 13 Following his idea, each major religion is a revelation of God meant primarily for a portion of humanity.

The German Cardinal Nicholas of Cusa (1400-64) explained that, God is responsible for the differing forms of sacred worship.

Religious diversity exists because the Lord dispatched different prophets and lawgivers to the various countries, each revealing the divine law. All religions are grounded in a common faith and a core of beliefs, creating a unique harmony and unity of religions. All pious worship is directed to the one God. By obeying their own religion, they are obedient to God. Also important is that cultures change over time.

John Hick (1922-2012) an English Presbyterian Minister who taught at Claremont Graduate School in California, proposed a ‘Copernican revolution in theology.’ He said, [It] involves an equally radical transformation in our conception of the universe of faiths and the place of our religions within it … [It demands] a paradigm shift from a Christianity-centered or Jesus-centered to a God-centered model of the universe of faiths. One then sees the great world religions as different human responses to the one divine Reality, embodying different perceptions which have been formed in different historical and cultural circumstances.14 Each religion is a reflection of the divine, though some are more capable of mediating God to humanity than others. One heavenly Reality pervades all religions, which share the common goal of salvation. In Its infinite depths, T h e

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the Godhead is beyond human experience.

Each religion experiences different aspects of the one supersensuous Noumenon. If properly understood, the apparent contradictions between the theologies of the differences religions, is more often complementary than contradictory.15

Each great soul who established a new world religion like Buddhism, Christianity, or Islam created to some extent a new path to God. The Lord’s love extends to people of all faiths, and through His knowledge He has created a variety of paths depending on the general nature and beliefs of the members of a particular religious group.

The Common Core of Religious Beliefs 4. Religions have a common core of beliefs and agree on the essential matters: Vivekananda emphasized, ‘The Hindus have received their religion through revelation, the Vedas. They hold that the Vedas are without beginning and without end. It may sound ludicrous to this audience, how a book can be without beginning or end. But by the Vedas no books are meant. They mean the accumulated treasury of spiritual laws discovered by different persons in different times.’16 These spiritual laws form the bases of a possible

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universal consensus of beliefs held by all of the major religions of the world.

Sarvepalli Radhakrishnan (18881975), the philosopher President of India, emphasized, The world would be a much poorer thing if one creed absorbed the rest. God wills a rich harmony and not a colorless uniformity. . . The God of love is not partial to only a fraction of humanity, but embraces all the major faiths of the world. Diversities of religions occur not in their inner core, but at the external level in the form of varying dogmas and ceremonies.

Using different symbols and words, the same truths are presented by the various faiths. Not dogmas, but God realization and mystical union with the Supreme, are the essence of every religion. Mystically oriented traditions are more tolerant than those that are centered around intellectual beliefs. There is universality in the mystical experience that transcends theological differences.17

The German Pastor Friedrich Heiler (1892-1967) stressed,

Christian theology tells us that certain doctrines belong, without doubt, to the supernatural order, since the limited powers of man’s finite faculties could not have conceived them.

The fact that God is one and three (Trinity), that He can identify and unite with human nature (Incarnation), and that he gratuitously communicates Himself with the creatures (Grace) and makes Himself eternal present (Beatific Vision) are all examples of doctrines known to the Church through supernatural revelation.

These and other Church doctrines are found in other religions of the world, which ‘proves supernatural revelation outside the Judeo-Christian tradition.’ Jose Pereira added, Non-Christian faiths are impregnated with truths which Christians hold to be supernatural … [this] leaves us with no alternative but to posit a universal revelation.

6. Religious beliefs and morality are grounded in the universal autonomy of reason: Vivekananda wrote,

There is no religious concept, no dogmatic teaching, no ethical demand, no churchly institution, no cultic form and practice of piety in Christianity which does not have diverse parallels in the non-Christian religions.18

The world’s leading religions agree on far more things than most people realize. If similar ideas were discovered by people of different religions in different parts of the world this offers further verification for their correctness.

If on the other hand religions continually disagree with one another, this will cause more people to become atheists and agnostics.

5. Revealed supernatural truths are found in all of the major religions of the world: Paul E. Murphy a Catholic theologian made the very important point that, T h e

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The salvation of Europe depends on a rationalistic religion, and Advaita—the nonduality, the Oneness, the idea of the Impersonal God—is the only religion that can have any hold on any intellectual people. It comes whenever religion seems to disappear and irreligion seems to prevail, and that is why it has taken ground in Europe and America.19

For Thomas Aquinas, There is a twofold mode of truth in what we profess about God. Some truths about God exceed all the ability of human reason. Such is the truth that God is triune. But there are some truths which the natural reason also is able to reach. Such are the truth that God exists, that he is one, and the like. In fact, such truths about God have been proved demonstratively by the philosophers, guided by the light of natural reason.20 N O V E M B E R

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The German Jewish philosopher and father of Reformed Judaism Moses Mendelssohn (1729-86) taught, All the inhabitants of the earth are invited to partake of blessedness, and the means thereto are as extensive as the human race itself.

As a representative of the historical period known as the Enlightenment, he advocated universal religious beliefs and a system of morality grounded in the autonomy of reason. The eternal truths of the religion of reason apply to all humanity transcending the parameters of any particular faith.

Mendelssohn pointed out that European scholars did not understand the religion of India, because they misinterpreted the meaning of their religious symbols.

Human reason and a common human nature are universal factors that bring about some commonality in religious beliefs, practices, and morality. Without these universal characteristic religions would differ far more than they presently do. Natural theology (or natural reason) is a method of inquiry into religious matters without referring or appealing to any sacred religious texts or divine revelation. Solutions to the problems of religious beliefs, practices, and morality are arrived at through the use of reason, empirical data, scientific findings, and historical research. These truths of natural reason fall within the capacity of the human intellect to discover, verify, and organize new religious ideas.21 Religious Experience 7. God can be spiritually realized in this lifetime through any valid religion: Sri Ramakrishna (1836-86) created a new dimension in religious pluralism working at the applied level. He attained God realization following the path of several Hindu T h e

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denominations, along with Christianity and Islam. In a God intoxicated state he experienced the ecstatic spiritual visitation of Rama, Krishna, Mother Kali, Jesus, an Islamic sage and others.

Swami Saradananda, a direct disciple of Sri Ramakrishna, wrote, In the past, rishis, teachers, and avatars had taught people how to reach the goal by following a particular path, none of them had ever preached the message that one could reach the same goal through all the different spiritual paths.’ Through these various mystical experiences, he [Sri Ramakrishna] realized the profound truth of each religion, proving that the same goal could be reached following many spiritual paths.22

Sri Ramakrishna explained that the Lord of the universe has created different forms of worship, to suit a wide variety of people. God is one but is worshiped under different names and forms. He ‘assumes different forms and reveals Himself in different ways for the sake of His devotees.’23 The same God is worshiped in different countries and ages under different names and forms. He may be worshiped in various ways according to different conceptions—some loving to call Him as father and others as mother, some as friend and others as beloved, some again as their sweet little child—but it is always one and the same God that is worshiped in all these diverse relations. . . Many are the names of God and infinite forms through which He may be approached. In whatever name and form you worship Him, through that you will realize Him. Different creeds are but different paths to reach the one God . . . The religious teachers of all lands and of all ages are but so many lamps through which the light of the Spirit streams constantly from the one almighty source.24

There is a commonality of spiritual experiences found in all major religions

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that transcends theological differences. S. Radhakrishnan indicated,

Ibn al-’Arabi (1165-1240) the Islamic sage born in Muslim Spain realized,

The mystics of the world, whether Hindu, Christian or Muslim, belong to the same brotherhood and have striking family likeness.

God will manifest Himself to His devotee in the form of His belief. But you do not confine Him to any particular form; He is above limitations; so you must become a believer in all forms of beliefs. ‘Wherever thou turnest thy face, there is the face of the Lord.’

Evelyn Underhill (1875-1941) writes, Though mystical theologies of the East and West differ widely . . . Yet in the experience of the saints this conflict is seen to be transcended.

When the love of God is reached, divergences become impossible, for the soul has passed beyond the sphere of the manifold and is immersed in the one reality.25

We could safely conclude that mystical religious experiences are universally valid and transcends theological dogma. And it is in this experience that the core of religious pluralism finds its true basis. o (Concluded.)

References 10. CW, II, p. 499; VII, p. 286.

11 CW, II, p. 368.

12. Lecture notes.

13. Colette Sirat, A History of Jewish Philosophy in the Middle Ages (Cambridge: University Press, 1995), pp. 92-93.

14. Paul Knitter, No Other Name? (Maryknoll, NY: Orbis Books, 1985), p. 147.

15. Ibid., pp. 147-49.

16. CW, I, pp. 6-7.

17. K. P. Aleaz, Jesus in Neo-Vedanta (Delhi: Kant Publications, 1995), pp. 19-23.

18. Paul Murphy, Triadic Mysticism (Delhi: Motilal Banarsidass, 1986), pp. 180-81.

19. CW, II, p. 139.

20. Aquinas (1975), I, 3.

21. Web: http://www.iep.utm.edu/theo-nat/ 22. The Gospel of Sri Ramakrishna, ed. Mahendranath Gupta, tr. Swami Nikhilananda (New York: Ramakrishna-Vivekananda Center, 1952), pp.

12-16, 24-35; Swami Saradananda, Sri Ramakrishna and His Divine Play, tr. Swami Chetanananda (St. Louis: Vedanta Society of St. Louis, 1909-19, 2003), IV:3.2; 4.41, pp. 601, 646-47.

23. The Gospel of Sri Ramakrishna, (1952), p. 858.

24. Sri Ramakrishna, Sayings of Sri Ramakrishna (Mylapore: Sri Ramakrishna Math, 1965), pp. 14850.

25. S. Radhakrishnan, The Hindu View of Life (London: George Allen & Unwin, 1927, 1941), p. 34.

Holy Mother emphasized renunciation as the unique feature of Sri Ramakrishna’s life.

One day a disciple asked her about the special message of Sri Ramakrishna. Was it not the harmony of religions that he experienced and taught? The Mother replied; ‘My child, what you say about the harmony of religions is true. But it never occurred to me that he had practised the discipline of different faiths with the definite idea of preaching this harmony.

Day and night the Master remained overwhelmed with divine rapture. He enjoyed God’s sport by following the paths of the Vaishnavas, Christians, Mussalmans, and the rest. But it seems to me, my child, that the chief characteristic of the Master’s sadhana was his renunciation. Has anyone ever seen such natural renunciation? Renunciation is his great ornament.’

— Holy Mother By Swami Nikhilananda P.No 232 T h e

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Special Report

Vivekananda Cultural Centre (VCC), Chennai The Beginning Healthy Living’ conducted at VCC. Separate ‘It is culture of the heart that we want,’ sessions for men and women learners are held said Swami Vivekananda. To carry this

by Yoga instructors. ideal of Swamiji into practice and to pay a 2. Thanjavur Painting Course: Thanbefitting tribute on his 150th Birth Anniversary, javur, a famous place in Tamilnadu, is known, Vivekananda Cultural Centre was established besides its temples, for a distinct style of on 8 August 2014. Located in the Vivekananda Illam premises, a subcentre of Sri Ramakrishna Math, Mylapore, Chennai, the Centre has been established with the generous financial assistance received from the Government of Tamil Nadu.

Vivekanandar Illam is the place where Swami Vivekananda stayed for nine days in February 1897 and was later the place where Chennai Sri Ramakrishna Math (now at Mylapore) Vivekananda Cultural Centre, Vivekananda Illam, Chennai functioned for around 10 years.

The Vivekananda Cultural Centre funcpaintings involving special curves and use of tions as an ‘Academy for Human Excellence’ colours. The VCC course on this 14th century to train participants, through its multi­ art form is conducted and coordinated by dimensional programmes, in achieving a spirited lady belonging to the Thanjavur excellence through value assimilation and district and a long standing devotee of the in adopting a healthy, holistic and culturally Math. Over 100 persons in 6 batches spread enriched lifestyle. The Centre also focuses over 30 sessions have learnt this art form at on socio-economic development of the VCC. economically weak and underprivileged 3. Graphic Design Course: The VCC sections of society. conducts Graphic Design (Three months) and Image Editing (One month) Courses for The Courses the economically less privileged candidates VCC conducts the following three at highly subsidized fees. This is done in certificate courses at present: collaboration with Image Infotainment Ltd. 1. Yoga Course: Since the past one year that has been at the forefront of uplifting about 500 men and women in 20 batches of Digital Media in India for the past 18 years. people between the age group of 18 and 70 20 students in two batches are undergoing have benefitted from the ‘Yoga Course for the training at Computer lab at VCC from T h e

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Tuesdays to Fridays. They learn to do image editing and design print materials such as greeting cards, posters, books and so on.

Other Activities 1. Guided Meditation Class: On Saturdays a class on guided meditation is held for people interested in learning basics of meditation according to RamakrishnaVivekananda and Yoga Vedanta Tradition. It is a spiritual program led by a senior Swamiji from Sri Ramakrishna Math, Mylapore Chennai.

2. Free Tuition Class for underprivileged school students: Underprivileged students of 6th to 9th standards living in and around Vivekanandar Illam are provided free tuition classes in all subjects by dedicated volunteers between 5 to 6 pm daily.

3. Ramakrishna Vivekananda Literature Sales Counter: Located right at the entrance of the VCC, this sales counter is frequented by all visitors to the Illam as well as the students and beneficiaries of the various courses conducted at VCC. Books and CDs and pictures on the Holy Trio and Vedanta are displayed in the specially designed sales counter and draws visitors by hundreds daily.

The VCC plans more programmes at its premises depending on various factors.

These programmes will include personality development course, periodic workshops for parents, teachers and professionals, linguistics studies on Tamil, English, Sanskrit and Hindi, developing a digital library, non-formal research on history, culture and so on.

Yogasana session

Graphic Design Courses in progress

Thanjavur Paintings course completion

Contact Details: The VCC is open between 10 am to 1 pm and 3 pm to 7 pm on all weekdays (Mondayholiday). The complete address: Vivekananda Cultural Centre, Vivekanandar Illam Campus, Kamarajar Road Chennai – 600 005, Tamil Nadu, E-mail: admissions@rkmvcc.org T h e

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The Order on the March News and Notes from Ramakrishna Math and Mission News from various Branch Centres v Swamiji’s Ancestral House held a special lecture on 17 September in commemoration of the 150th birth anniversary of Swami Akhandanandaji Maharaj which was attended by 350 persons. v Mangaluru Ashrama conducted three symposia from 9 to 11 September for college students and lecturers. The symposium on 11 September was inaugurated by Sri Vajubhai Rudabhai Vala, Governor of Karnataka. In all, about 1500 people participated in the events. v Swami Gautamanandaji inaugurated the newly Inauguration of APJ Abdul Kalam Block, Chennai built Dr A P J Abdul Kalam Block, a dormitory for high school students, at Chennai Students’ Home on 11 September. v Puri Mission Ashrama conducted a youth convention on 11 September in which about 400 youths participated. v Two newly constructed monks’ quarters buildings at Mayavati Advaita Ashrama were inaugurated on 28 September. v The School Education Department, Government of West Bengal, adjudged our Ramharipur high school the best school in Bankura district considering its good infrastructure and management and the quality of education offered. The Best School Award - 2015, comprising a trophy, a certificate and a sum of 25,000 rupees, was handed over on 4 September. o

Participated in an Interfaith Event with Pope Francis On invitation, Swami Yuktatmananda, Spiritual Leader of the Ramakrishna-Vivekananda Center of New York, took part in A Witness to Peace: A Multi-Religious Gathering with Pope Francis held on September 25, 2015 at the National September 11 Memorial Museum in New York City. Swami Yuktatmananda was among the several hundred Swami Yuktatmananda with Pope along with others

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religious leaders of New York who were invited to join Pope Francis in a prayer service at the National September 11 Memorial & Museum in New York City.

Pope Francis, along with representatives of all world faiths, offered prayers for peace, and for the victims and families of those who perished at the site. The Pontiff stood alongside the rabbi, the imam and Hindu, Buddhist, Greek Orthodox, Protestant and Sikh leaders, some in traditional dress, forming a tableau of religious diversity that the Pope praised in an address that he gave. More than 500 spiritual leaders of those and other faiths were in the audience. Other officials and dignitaries added to the solemnity of the event. Pope Francis had begun the visit to the 9/11 Memorial speaking with and consoling relatives of the victims of the attacks. He ended it by embracing the leaders of other faiths. o Youth Seminar and Devotees’ Retreat at Shimla At the newly started Centre of Ramakrishna Mission at Shimla, the capital of hill state of Himachal Pradesh, a youth seminar was organized on 19 September 2015. For a less than one year old Ashrama, nestled on a sloppy hillside in the heart of Shimla, this was their first ever public function. Over 60 students, boys and girls, took part in the Youth Seminar on Human Excellence which was addressed by Swami Atmashraddhananda, Editor, Vedanta Kesari, Chennai, Dr. D.G. Wakde, Director, P.R. Patil College of Engineering, Amravati, Maharashtra, and Shri Rakesh Sharma, Assistant Excise & Taxation Commissioner, Himachal Pradesh. Bhajans, screening of an inspirational film, interactive session, sale of books on Ramakrishna-Vivekananda, serving of meals and snacks marked the day-long event. On similar lines a devotees’ day-long retreat was held in which over 50 devotees from and around Shimla took part.

Swami Nilakanthananda, the Secretary of the Centre, anchored the both events and also conducted question-answer session. Swami Kripaghananda of Pune Math presented bhajans on this occasion.

Located at the height of 7000 feet above the sea, Shimla was the summer capital of India during the British days and is a place frequented by tourists and other visitors throughout the year. o

Retreat at Shimla Ashrama

Participants of the retreat

Distress Relief Jalpaiguri and Narottam Nagar centres distributed various items, as shown against their names, to needy people: (a) Jalpaiguri: 300 mosquito-nets on 23 August. (b) Narottam Nagar: Vests, notebooks, crayons, pencil boxes, toothpaste tubes, toothbrushes, bars of bathing and washing soap, etc among 176 students on 12 and 18 September. o T h e

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Book Reviews

For review in The Vedanta Kesari,

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

Swami Vireswarananda— A Divine Life (2 volumes) Edited (Bengali)

by Swami Chaitanyananda; Edited (English)

by Swami Satyamayananda Published by Swami Vireswarananda Smriti Committee, 1/1 Ramlochan Shire Street, PO: Belur Math, Howrah – 711202, West Bengal. Revised edition 2015. Pp. Vol. I 698; Vol. II 412. Rs. 300 (two volumes).

Available at Advaita Ashrama, 5, Dehi Entally Road, Kolkata – 700014, and Udbodhan Office, 1 Udbodhan Office, Udbodhan Lane, Baghbazar, Kolkata – 700003 Swami Vireswaranandaji Maharaj, endearingly known among monks and devotees as Prabhu Maharaj, was the 10th President of the Ramakrishna Math and Mission. An illustrious monk with sterling qualities of head and heart, Revered Maharaj was an exceptional spiritual leader whose insights into spiritual as well as administrative and personal issues continue to amaze all those who are presented with similar issues for his insight and foresightedness. After Swami Brahmananda, the first President of Ramakrishna Math and Mission, Swami Vireswarananda was the longest serving President of the Order. Initiated into spiritual life by Holy Mother Sri Sarada Devi, Swami Vireswarananda was an erudite scholar whose Sanskrit-English translations and other works are of high scholarship and quality. His monastic and administrative training under nine direct disciples of Sri Ramakrishna left an indelible impress on his personality and working which found an ample expression throughout his life.

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The Publisher’s Note says that the first meeting of Swami Vireswarananda Smriti Committee, the publisher of the book, was held in Ramakrishna Mission Saradapith, Belur Math in February 2015.

‘It was decided that the book would be published in three languages: English, Hindi and Bengali. The contents would include a comprehensive biography of Revered Maharaj, his letters, articles, photographs, and a section on “Collection of Sayings” and “Question and Answers”. In addition, it would include reminiscences of senior and junior sannyasins and sannyasinis, devotees and admirers, from India and abroad.’ The book precisely does this. And does it well.

The first volume—larger of the two— contains 64 reminiscences by monks and Brahmacharis, beginning with past Presidents— Swami Gambhirananda, Swami Bhuteshananda, Swami Gahanananda—and one by the present President of the Ramakrishna Order—Swami Atmasthananda. The volume begins with, besides prologues by Bengali and English version editor/ translators, a 116-page biographical note on Swami Vireswarananda by Swami Chaitanyananda. This is followed by 128 letters of Swami Vireswarananda to devotees—all chronologically arranged. Genuine concern, instructions and blessings mark the contents of all letters. In these days of digitalization of all means of communication, hand-written letters are a powerful reminder of the power of personal touch that such personalized writing brings. A fivepage prologue by Swami Prameyananda, personal secretary to Swami Vireswarananda, and later one of the Vice Presidents of Ramakrishna Order, gives befitting introduction to the spirit in which the book should be approached.

The second volume has the second part of reminiscences—a section having 17 writings by nuns of Sarada Math. The third section of reminiscences has 25 articles by men and women devotees who recall, like others, the immense guidance they received from Revered Maharaj in their spiritual as well as other matters. Collection

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of Sayings and Question & Answers form the Third Part. Fourth Part is a compilation of five articles / writings of Revered Maharaj from Prabuddha Bharata and other published sources.

The book is a rich treasure of not only personal memories of monks and devotees of a spiritual luminary but is also a source of spiritual solace and guidance. Swami Vireswarananda’s genuine concern for others, his deep insight into spiritual practices, his unarming simplicity and selflessness, his subtle humour and above all, his God-centred thinking and living—surely the book should be read with interest and earnestness by all spiritual aspirants, especially those who wish to understand the spiritual foundation on which Ramakrishna Movement stands. Thanks to all, editors, publishers, writers and everyone else who has contributed to the publication of this valuable addition to reminiscences literature which invariably inspires and guides the readers.

A number of pictures in multi-colours printed on art paper spread throughout add a visual value to the book. Very reasonably priced and elegantly brought out, the book will be a source book on Ramakrishna Vivekananda Tradition and the ideal of service-and-spirituality. _______________________________________________ VK OFFICE

Speaking Flute

By Swami Vimurtananda (Bhamathimaindhan) Sri Ramakrishna Math, Mylapore, Chennai - 600 004.

Email: mail@chennaimath. org Pp vi + 218. Rs.85.00

The book under review is a string of 25 storygems. The gifted author, the present Manager of Sri Ramakrishna Math, Mylapore, offers eternal messages packaged in imaginative stories of real-life significance under the title Speaking Flute that conjures up visions of the Eternal Blue Boy [Krishna] from whose mystic flute strains of divine music issue out in recurring waves.

The author’s nimble imagination deftly weaves gripping narratives round the anecdotes of spiritual titans as well as humble devotees.

While the narratives couched in racy style surprise discerning readers, the sublime messages T h e

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of morality and ethics and nuggets of spiritual wisdom embedded in them raise them to the level of lofty spiritual literature (adhyatmika grantha).

The blend of pervasive rasas of pathos, humour, dialogues and sympathy, only heighten the charm and value of the tales as powerful catalysts. The author’s flair for clothing serious and weighty messages in the habiliments of absorbing stories is commendable.

A couple of examples would suffice to show this. It is well-known that Swami Vivekananda, for all his intellectual and spiritual eminence, his bubbling youth, his string of stunning achievements and his unquestioned suzerainty in the spiritual realm, is an epitome of self-effacing humility, utter egoless-ness and unruffled spiritual poise. These amazing characteristics of Swamiji are orchestrated in the story titled ‘At last Maya Devi Astonished’ by an arresting imagery that is as charming as it is liberating. Maya, the Cosmic Enchantress, exhausts almost all her ammunitions such as name and fame, personal charm, high learning, powers of eloquence and charisma in her bid to lure Swamiji. It is, as it were, an epic fight between the Goliath of Maya and the David of Swamiji. Each and every temptation that Maya dangles before Swamiji proves abortive as Swamiji remains unshakable in his lofty spiritual poise and disdain of worldly opulence and fortune.

In the grim tussle between Maya and the Monk, the latter has the last laugh and Maya retreats, crestfallen.

The author’s creativity transmutes Lord Krishna’s Divine Flute into a nostalgic soliloquiser.

Swami Vivekananda’s profound spiritual experiences, his meditations on such divinities as Bhagavan Shiva and Bharat Mata, his resemblance of Jesus Christ while sermonising, his vision of Sri Radha and his poetic praise of Sri Radha’s soft fingers and softer heart form the opening theme of the Flute’s monologue. The significant remark in the monologue, ‘I am merely the voice of the flute but Swamiji is the perennial voice of spirituality’ sums up the quintessence of the Flute’s discovery which is also ours.

The book under review is an English translation of the author’s Tamil stories that appeared in Sri Ramakrishna Vijayam—the Tamil monthly published from Chennai Math. This slender volume is a good example of impeccable spiritual storytelling. It deserves to be read by all for their own

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edification. It is ideal for non-detailed study by school students. ________________________________ N. HARIHARAN, MADURAI

Manifesting Inherent Perfection—Education For Complete Self-Development

By Swami Atmashraddhananda Published by Sri Ramakrishna Math, Mylapore, Chennai – 600 004, Email: mail@ chennaimath.org PP ix + 586.

Rs 250/- .

Without formal qualifications in pedagogy one cannot become a teacher in Indian schools and colleges.

This formal training is based on European and American educational theories. For example, Western pedagogy has been influenced by the theories of Melanie Klein, Anna Freud and Jean Piaget. All three of them had been influenced by the theories of Sigmund Freud; Anna being his youngest daughter who was eclipsed by her father and Melanie Klein’s reputation. Therefore Western pedagogy is rooted in the analysis and confrontation with Sigmund Freud’s construction and emphasis of everything being libidinal.

Further, during the Enlightenment Period in Europe John Locke came up with his concept of the tabula rasa; according to Locke a child was an empty slate to be written on by her teachers. Essentially Locke’s influence on contemporary pedagogy has been to cram a child with information. Manifesting Inherent Perfection performs its pedagogical work by negating Freud’s understanding of childhood as essentially erotic and at the same time correcting Locke’s theory of a child being an empty vessel without any past samskaras. Manifesting Inherent Perfection is essential reading for someone receiving teachers’ training or someone wanting to become a better teacher. Swami Gnaneswarananda has this to say: ‘In order to be an educated man one does not have to go through books, one does not have to talk a lot, and one does not need to be an information bureau or a card-index. Anything that helps us in bringing into manifestation the perfection that is already within us, is true education.’ (39) T h e

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The emphasis here in the quoted passage and throughout the book is on holistic learning and character building. What is the point to be a learned person without being able to attain mukti?

Swami Yatiswarananda’s essay reprinted in this collection is one of the most important attacks against Freudian constructions of the mind and childhood, especially Freud’s concept of sublimation (How to Sublimate Our Tendencies 23-32). The editor of this volume has shown a deep understanding of education when he included Swami Yatiswarananda’s essay. Traditional books on the theory of education will not have such holistic approaches or bother about Ashtavakra’s concept of what constitutes the true aim of education (Swami Samarpanananda, Ashtavakra— the Young Knower of Brahman 539-548). Though a ‘born scholar’, Ashtavakra ‘set his mind on acquiring the highest knowledge of Supreme Brahman’ (547)—this knowledge of the Supreme Brahman is the aim of all education. Sadly modern educational theories have nothing to say about transcendence; they are all concerned with the results of the Protestant work ethic; efficiencies and the generation of capital.

The Ten Commandments for Teachers (375-379) is useful to this reviewer who is a career academic. Career academicians tend to forget that their main job is to teach and not to research; research complements teaching but unfortunately the current UGC norms emphasise research over teaching and this entire book should be used by the MHRD to rethink its educational policies. It is rarely that a book on pedagogy addresses the zeitgeist; and this reviewer feels that the book under review should be available in the e-format for easier dissemination. Unless this book is available in either the mobi or epub formats, many will not be able to use the book and it will languish within the circle of Indian Studies’, scholars and Ramakrishna Mission devotees. The work is so all-encompassing and addresses simultaneously both praxis and theory that this reviewer cannot overemphasise the digitisation of such a book. A book of this nature will be intentionally misread by professional educationalists as dharmic and bigoted. Only its availability online, possibly free of cost on platforms like SCRIBD, will do the authors and the editor justice.

The traditional wisdom pages chosen by the editor are pertinent and worth integration into

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the classroom—for example, the pithy saying on page 375 is something that we teachers must learn first and then burn the message into our students.

The photographs and the illustrations are good.

In fact, this book will come in handy for parents distraught with their children’s upbringing. There are struggling working couples in India who want to know how to bring up their children properly; this book should reach them.

There is a list of books on 583-586 at the end of this volume which can be procured from the Chennai Math; but this reviewer urges that financial burdens notwithstanding, to make even those recommended books available electronically at nominal prices or free for the global audience.

While the Ramakrishna Mission devotees and the monks and their students will find in this volume a handy guide, it is those who have no connection with the Ramakrishna Mission who will benefit the most from this book. ___ SUBHASIS CHATTOPADHYAY, BISHNUPUR, WEST BENGAL

The Universal Vivekananda Edited by Ghanananda and Parrinder Advaita Ashrama, 5, Dehi Entally Road, Kolkata – 700006. Email: mail@ advaitaashrama.org Hard cover, Pp. 312, First Edition, 2014, Rs.115.

The recent years have seen a spurt of publications concerning the personality and teachings of Swami Vivekananda, all of them commemorating his 150th birthday. They are anthologies, containing new articles written for the occasion by people from various walks of life. Most of these books have been reviewed in the pages of The Vedanta Kesari.

This book, however, is of a different type altogether. It is an anthology of articles from the 1960s, taken from the book Swami Vivekananda in East and West, published by the Ramakrishna Vedanta Centre of London, supplemented by some articles from the Swami Vivekananda Birth Centenary Memorial Volume. The book, thus, has a vintage value, and should be of interest to admirers of Swamiji, as representing the viewpoints of scholars of the 1960s.

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The book has been ably edited by Swami Ghanananda and Dr. Geoffrey Parrinder. Apart from the Publisher’s Note, Publisher’s Preface to the First Edition and a Note by the Editor in the beginning of the book, there are 17 articles, followed

by Tributes to Swamiji from several prominent people of those days. The book closes with a brief introduction to the authors, followed by an Index.

The articles fall into two categories. Some of them are general in character, dealing with the personality of Swamiji and his contributions.

Another category is specifically about the work of Swamiji in India and the western countries. The authors are from diverse backgrounds, but have a common trait, viz., a sense of reverence for Swamiji.

The book begins with a brief overall appraisal of the subject by the Editor. Then follow the rest of the articles, each dealing with one aspect of Swamiji’s personality. All the articles are of uniformly high standard, testifying to the deep study made by the authors. Some of the authors are from the Ramakrishna Order itself, most of them stationed abroad.

Some articles appear to be outdated. This is because all of them were written in the 1960s. Since that time so many new things have been discovered in the life of Swamiji that the same articles would have been written in a somewhat different way. But, still, the articles are valuable in themselves, since they portray the subject from a closer perspective in time.

A couple of articles towards the end do not indicate the name of the author! Are they the contributions of the Editor himself?

This is another worthy contribution from the Advaita Ashrama. The high quality of publication is what is to be expected from the Advaita Ashrama. ______________________________ NVC SWAMY, BANGALORE

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Nature of Human Thought

By Anil K. Rajvanshi Published by Nimbkar Agricultural Research Institute, P.O.Box. 44, Phaltan 415 523, Maharashtra. anilrajvanshi@gmail.com 2010, paperback, pp.180, Rs.150. -US$15.

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The combination of science-technology with spirituality has been a riddle for mankind since the inception of modern science. With the tremendous development in technology in the last century, it has become almost impossible for a common man to stay away from its fold. At the same time, it is a proven fact that mere material development doesn’t lead to complete fulfillment in human life; spirituality is the answer. A scientific man tries to find solutions to his problems externally or objectively, while a spiritual person does so internally or subjectively. How to amalgamate these two aspects of life is the challenge for a modern man. The author tries an attempt to this end in his well-drafted book ‘Nature of Human Thought’.

He pins his faith in the spiritual science of ancient India, especially the Patanjali Yoga Sutras, which is a treatise on Indian Psychology defining and explaining the different aspects of mind-control and self-realization. The science of Yoga teaches the techniques of concentration and meditation so as to control and transcend the mind. The author calls this ‘deep thought’ and tries to explore the mind/matter realm along with its interaction with space, time, etc., with the help of modern scientific discoveries.

The book is divided into three main sections called ‘Basic Theme’, ‘Deep Thought, Happiness and other things’ and ‘Spirituality, Technology and Sustainability’.

In the first section, the author tries to explain the nature of human thought with the help of neurology, Magnetic Resonance Imaging (MRI), Chaos Theory, etc., concluding that the thought can be considered as a dissipative structure produced by the firing of a large number of neurons. Along with it the production of deep thought is explained by the yogic method called ‘Sanyam’, which is the result of sustained and willful practice of meditation and yoga. The author then traces the deep thought in higher dimensional space and explains the process of gaining knowledge via thought packets, sensing thought signals, and the interactions of mind/matter with the forces of gravity, and shows how Time, Space and Universal Consciousness are related. Next the different facets of the art and science of happiness is explained giving emphasis on the sublimation of desires so as to develop a powerful brain with heightened awareness. The

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theory of death, karma and reincarnation is also explained with references from both Indian spiritual tradition and the modern research.

In the second section, the same ideas are further developed from different angles citing examples from the lives of saints, scientists and scriptures. The author here tries to establish how the cultivation of deep thought helps us become spiritual, happier and better human beings.

Interestingly, the various aspects of dreams and sleep are examined in the chapter ‘Designer Dreams through Yoga’ showing how synchronized and deep thought leads to prophetic and solution dreams. Deep thought is also produced by deep faith, which helps overcome fear and can even do miracles. The various facets of happiness are pondered upon based on natural evolution, human free-will, choices in life, etc., so as to equip ourselves to rise up for a better world.

In the third section, the right use of technology along with spirituality is stressed for enhanced growth in all walks of life. The conquest of Nature using technology understanding its great laws helps mankind to unravel its mysteries, and thereby apply them for the betterment of human life. The author points out that technological progress and spiritual progress go hand-in-hand in the evolutionary advancement of a society.

At the same time, the abuse of Nature has to be prevented in every front to preserve the balance of ecosystem. Hence conservation of Nature is of grave importance for sustainable living. It is only through spiritual growth that human beings can understand this vital fact and live harmoniously with Nature.

The author has tried to practically implement these ideas of spiritual living with technological simplification in his projects of rural development.

Nimbkar Agricultural Research Institute (NARI), the NGO run by the author in a rural town called Phaltan in Satara district, Maharashtra, India, has done commendable work in improving the quality of life of poor people. Some of the experiences gathered by the author during these experiments are discussed with valuable suggestions for the future, which makes this book an inspiration for further research. Hope to see many more editions of the book in the coming times. ____________________________SWAMI SHANTACHITTANANDA,

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ADVAITA ASHRAMA, KOLKATA

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Sri Ramakrishna Math, Mylapore, Chennai - 600004 Phone: 044-24621110. E-mail: mail@chennaimath.org

Re-consecration of the Old Temple— Wednesday, 25 November 2015 Dear Friends, Owing to wear and tear of over 100 years, the Old Temple at the Mylapore Math needed extensive repairs and renovation and we are glad that this work is progressing and the sacred building is getting ready for meditation, silent prayers and other activities.

The Old Temple is one of the earliest temples of the Ramakrishna Math and has been a witness to many sacred memories. Its foundation was laid in 1916 by Swami Brahmananda, the first President of the Ramakrishna Order and a direct disciple of Sri Ramakrishna, and was consecrated by him in 1917. At that time he stayed in a room to the southeast on the ground floor of the temple.

Two other direct disciples of Sri Ramakrishna and later Presidents of the Ramakrishna Order, Swami Shivananda (second President), and Swami Vijnanananda (fourth President) stayed in this building during their visits.

Many eminent monks of the Ramakrishna Order have lived and performed spiritual practices here. These include Swami Yatiswarananda, Swamis Akhilananda, Ashokananda and Prabhavananda, well known for their pioneering Vedanta work in Europe and America, and Swami Ghanananda, whose contribution to the spread of Vedanta in Mauritius and London is well known, too has stayed here. Swami Swahananda, Swami Budhananda and a number of senior monks lived as inmates here.

Besides regular worship for over 80 years (till 2000), the shrine and the prayer hall has been a witness to a number of spiritual and cultural events.

Prior to restoration work, the structural features of the building were thoroughly studied and analysed and the renovation work in accordance with these was started in first week of June 2015. By God’s grace and by the conjoint effort of innumerable persons and generosity of the donors, the restoration work is nearing completion.

The renovated temple will be re-consecrated on Wednesday, 25 November 2015, the sacred birthday of Swami Vijnanananda, a direct disciple of Sri Ramakrishna. Puja, Homa, Bhajans and Naam-sankirtans will be conducted at the old shrine and the adjacent pandal.

The entire process of restoration has involved an expenditure of about Rs. 40 lakhs. We propose to create a corpus fund of Rs 10 lakhs for the upkeep of the sacred old temple.

Donations towards this cause are eligible for exemption under Section 80(G) of the Income Tax Act. We invite all noble-hearted people, including the devotees of Sri Ramakrishna, to come forward with their generous donations.

Yours in the service of the Lord Swami Gautamananda Adhyaksha

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Digitised Archives of the Vedanta Kesari (1914 to 2014) DVD containing the archives of 101 years of the Vedanta Kesari The Vedanta Kesari has been effectively disseminating Indian Ethos and Values, with uninterrupted publication for 101 years. This entire collection of archival articles (1914-2014) by scholars and thinkers, savants and admirers, monks and practitioners of Vedanta is now available in one DVD. With search facility indexed author-wise, title-wise, year-wise and by keywords, plus other features, this veritable encyclopedia of Vedanta is now available to you at the click of a button!

Price: Rs.300/-Packing and Posting charges: Rs.60/(within India) For ordering your copy, draw your DD in favour of Sri Ramakrishna Math, Chennai and send to: The Manager, Sri Ramakrishna Math, Mylapore, Chennai – 600004.

You can also order Online. Email : mail@chennaimath.org Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

A Treasured Collection and A Researcher’s Delight!

Digitised Archives of Brahmavadin

—the first magazine started under the inspiration of Swami Vivekananda Brahmavadin, ‘The Messenger of Truth’, was started in 1895 by Alasinga Perumal and other devotees in Madras. Though it was not an official organ of the Ramakrishna Mission, it played an important role in the furtherance of the ideals of the Ramakrishna Movement.

After the demise of Alasinga in 1909, its publication was irregular and the last issue of Brahmavadin was brought out in 1914. Soon after, the Brahmavadin’s legacy was continued by a new journal, The Vedanta Kesari, started by the Ramakrishna Math, Chennai, and has been in circulation ever since.

The CD contains the entire collection of 19 volumes (1895 to1914) of Brahmavadin in a digitised format, with search facility indexed authorwise, title-wise, year-wise and by keywords, plus other features.

Price: Rs.300/- per CD Packing and Posting charges: Rs.60/- (within India) (For overseas orders, shipping charges vary as per destination) Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004

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The Vedanta Kesari

Some of the recent Annual Issues of The Vedanta Kesari now available in book form: (2002) How to Organise Life (2004) Sri Ramakrishna in Todays Violent World (2005) Channelling Youth Power (2006) No One is a Stranger (2007) Upanishads in Daily Life (2008) Gita for Everyday Living (2009) How to Shape the Personality (2010) Facets of Freedom (2011) Joy of Spirituality (2012) Indian Culture (2013) Swami Vivekananda— The Charm of His Personality and Message

: : : : : : : : : :

Rs.45/Rs.45/Rs.45/Rs.45/Rs.70/Rs.70/Rs.70/Rs.60/Rs.80/Rs.275/-

:

Rs.110/-

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004 Plus postage Rs.30/- for single copy. No request for VPP accepted E-mail: mail@chennaimath.org

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Swami Vivekananda’s Spiritual Daughter: Sister Nivedita

By Dr. Hirornmoy N Mukherjee The book is a monograph of the inspiring life and achievements of Swami Vivekananda’s Irish disciple Sister Nivedita whose pioneering work for Indian women and a burning love for India and Indian Culture is now a legend.

Marking the 150th Birth Anniversary of Sister Nivedita, this booklet describes how Swami Vivekananda moulded her to work for the cause of India.

Pages 89, Price: Rs. 30/- + Postage: Rs.25/-for single copy.

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600004 Email: mail@chennaimath.org

Nectarean Blooms Daily Quote from Sri Ramakrishna

365 days a quote from Sri Ramakrishna—that is what this handy volume gives. The readers can open any page to bathe in the refreshing and enlightening words of the Master. A slender volume in hardbound, the book can be a constant travel companion for those who seek to live spiritually vibrant lives.

Pages 366, Price: Rs. 80/- + Postage: Rs.40/-for single copy.

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600004 Email: mail@chennaimath.org

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Swami Yatiswarananda As We Knew Him Reminiscences of Monastic and Lay Devotees Compiled and edited by the monks and devotees of the Ramakrishna order (A set of two volumes) Swami Yatiswarananda (1889-1966) was an eminent disciple of Swami Brahmananda Maharaj, the spiritual son of Sri Ramakrishna and the first President of the Ramakrishna Order. Swami Yatiswarananda lived with many direct disciples of Sri Ramakrishna and was the President of Mumbai and Chennai Centres of Ramakrishna Math before leaving for Europe in 1933. At the request of earnest devotees in Germany, he was sent to Germany, Switzerland, Holland, and later America. He returned to India in 1950 and was the President of Ramakrishna Math, Bangalore, from 1951 to 1966. He was one of the Vice Presidents of the Ramakrishna Order.

His well-known books, Adventures in Religious Life, and Meditation and Spiritual Life, are classics in holistic approach to spirituality, harmonizing the Four Yogas of Jnana, Karma, Bhakti and Dhyana.

Containing more than 100 articles by senior monks, nuns and devotees of the Ramakrishna Order, the new book has a detailed biography of Swami Yatiswarananda, select letters, precepts and several pictures.

An audio CD containing 16 recordings of his lectures and chanting are a part of the book.

Book Size : ‘Royal’, Hardbound Price: Rupees 200/- per set (total pages 1550) Postage: Rupees 100 per set (registered parcel) No request for VPP entertained

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600004 Email: mail@chennaimath.org

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Pages: xxxviii + 484 Price: ` 250 Packing & Postage: ` 60

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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 36 Years of Service to Humanity 1979–2015 1. Navajeevan School & Hostel for Blind Children – 2. Navajeevan Free Eye Hospital – 3. Navajeevan Free Home for Aged –

4. Navajeevan Annaksetram - 5. Navajeevan Sharanagati Vridhashram – 6. Navajeevan Rural Medical Centres - 7. Navajeevan Eye Care Centres - 8. Navajeevan Orphanage Children Homes –

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

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Donor devotees can send their contributions by cheque/DD/MO to the above address on the occasion of birthday, wedding day or any other special occasion and receive prasadam of Lord Balaji Venkateswara of Tirupati as blessings.

Contributions to NAVAJEEVAN BLIND RELIEF CENTRE, Tirupati are eligible for Tax Relief U/S 80G of Income Tax Act. Our Bank details for online transfer : Bank Name : Indian Bank , Gandhi Road Branch, Tirupati SB A/c No: 463789382, Account Holder : Navajeevan Blind Relief Centre, Branch Code: T036, IFSC code: IDIB000T036,

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

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The more intensely a person practises spiritual disciplines, the more quickly he attains God. —Holy Mother Sri Sarada Devi

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Vedanta (English Monthly) November 56 N O V E2015.

M B E RRegd.

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Teach yourselves, teach everyone his/her real nature, call upon the sleeping soul and see how it awakes.

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—Swami Vivekananda

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