The Vedanta Kesari April 2016 issue

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The Vedanta Kesari THE LION OF VEDANTA

A Cultural and Spiritual Monthly of the Ramakrishna Order since 1914

Ramakrishna Math, Contai, West Bengal

A pril 2016

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India’s Timeless Wisdom

Serve the Lord with attributes; contemplate the Lord without attributes. Our goal is to reach the State beyond attributes and no attributes. —Sant Kabir

Editor: Swami Atmashraddhananda Managing Editor: Swami Gautamananda Printed and published by Swami Vimurtananda on behalf of Sri Ramakrishna Math Trust L 2 0 1 6 h e V e d a n t a KMath e s aRoad, r i ~ 2Mylapore, ~ A P R I Chennai fromT No.31, Ramakrishna - 4 and Printed at Sri Ramakrishna Printing Press, No.31 Ramakrishna Math Road, Mylapore, Chennai - 4. Ph: 044 - 24621110

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The Vedanta Kesari

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VOL. 103, No. 4 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 APRIL 2016

Gita Verse for Reflection

125

Editorial  The Charm and Grace of Sri Ramakrishna’s Gospel

126

Articles  Sri Ramakrishna’s Two Vyasas Pravrajika Virajaprana  How Hinduism Came to America Umesh Gulati  Memories of Swami Parameshwarananda A Disciple of Holy Mother Sri Sarada Devi A.K. Dey  Understanding Samvega or ‘Intensity’: In Yoga Perspective Swami Brahmeshananda Reminiscences  Reminiscences of Sargachhi Swami Suhitananda

130 137

144 149

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New Find  Unpublished Letters of Swami Saradananda

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Travelogue Mahashivaratri in Taiping, Malaysia 154 Shiuli Mukherji The Order on the March 156 Book Reviews 160 Feature  Simhâvalokanam (Sri Ramakrishna, the Great Master) 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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We invite our readers to liberally contribute to the Vedanta Kesari Permanent Fund. This will go a long way in placing this 100 years old magazine on firm financial footing to continue its service to the cause of a holistic and meaningful life. Your contributions (minimum of Rs.1000/- or US$ 25) by Cheque/DD/ MO should be sent to Sri Ramakrishna Math, Mylapore, Chennai, along with a covering note stating that it is meant for Vedanta Kesari Permanent Fund. Every contribution will be gratefully acknowledged and the donor’s name will be published in the Vedanta Kesari. All donations to Sri Ramakrishna Math are exempt from Income Tax under section 80G of the [Indian] I.T. Act, 1961.

We accept online donations also.

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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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of spirituality, values and culture need to reach a wider section of youth?

You are welcome to join us in these efforts by contributing to our Library Fund Scheme.

Your initiative in promoting this scheme will help a noble cause.

And the cause awaits your involvement.

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 Ramakrishna Math, Contai, West Bengal Ramakrishna Math and Ramakrishna Mission Sevashrama at Contai, is a branch of Belur Math. Situated in rural and coastal area, Contai (also called Kanthi) centre was started in 1913 and affiliated to Belur Math in 1928. The foundation for the temple of Sri Ramakrishna featured on this month’s cover was laid in 1959 by Swami Madhavananda, the ninth President of the Ramakrishna Order. The work began in 1979 and the temple was consecrated in 1986 by Swami Gambhirananda, the 11th President of the Ramakrishna Order. Approximately 200 devotees can be accommodated inside the temple. Sanctified by the visits of Swami Abhedananda and Swami Vijnanananda, two of the direct disciples of Sri Ramakrishna, the Contai centre conducts a number of spiritual, cultural, educational and medical activities. Besides regular Puja, Vedic chanting, evening Arati and observing sacred days in the temple, Contai Ashrama runs a boys’ hostel, charitable dispensary, vocational training and non-formal primary education centres, mobile medical service, village development work, disaster relief work, among others. 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 Sri Subash Menon, Kerala Prof. Gopal Chandra Bhar, West Bengal

Rs. 10,500 Rs. 1,00,000

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

5918. Prof. Gopal Chandra Bhar, W.B. 5919.

-do- 5920.

-do- 5921.

-do- 5922.

-do- 5923.

-do- 5924.

-do- 5925.

-do-

AWARDEE INSTITUTIONS

Govt. Degree College, Lohaghat, Uttarakhand - 262 501 Govt. Degree College, Dwarahat, Almora, Uttarakhand - 262 653 Govt. Degree College, Mainila, Almora, Uttarakhand - 263 601 Govt. Degree College, Narayannagar, Uttarakhand - 262 501 Govt. Degree College, Syalde, Almora, Uttarakhand - 263 601 Govt. Girls Degree College, Haldwani, Uttarakhand - 263 139 Govt. Post Graduate College, Ramnagar, Nainital, Uttarakhand - 244 715 Govt. Post Graduate College, Ranikhet, Almora, Uttarakhand - 263 645 To be continued . . .

The Vedanta Kesari VOL. 103, No. 4, APRIL 2016 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. 20

Whosoever even seeks to follow the virtuous path to Immortality thus set forth, with a mind full of faith and acceptance of Me as their supreme goal—exceedingly dear to Me are men who are thus devoted.

Doing good to others is virtue (Dharma); injuring others is sin.

Strength and manliness are virtue; weakness and cowardice are sin. Independence is virtue; dependence is sin. Loving others is virtue; hating others is sin. Faith in God and in one’s own Self is virtue; doubt is sin. Knowledge of oneness is virtue; seeing diversity is sin.

The different scriptures only show the means of attaining virtue.

—Swami Vivekananda, CW, 5:419

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Editorial

The Charm and Grace of Sri Ramakrishna’s Gospel Simplicity of the Gospel Sri Ramakrishna was, and will ever continue to be, a ‘phenomenon’. What is a phenomenon? A phenomenon is a fact or situation that is observable but not always possible to explain. Sri Ramakrishna was indeed a phenomenon. He was born and grew up in a village and later was a temple priest in the city of Kolkata, but he was no ordinary mortal. Through his extraordinary spiritual practices he demonstrated the truth of God being as real as the sensory world that we live in. He made us understand through his realizations that God is not a concept but the palpable truth of our being.

Sri Ramakrishna’s teachings are primarily contained in the Bengali book, Sri Sri Ramakrishna Kathamrita. Its English translation is called The Gospel of Sri Ramakrishna. It is the book of the diary recordings of a school teacher Mahendranath Gupta who describes himself merely as ‘M’ and sometimes inside the book as a ‘devotee’, ‘Mani’ and so on. His humility and self-effacement is visible throughout the contents of the book where he makes no claim to himself of any type. And that lends a rare beauty to the book. There is an ambiance of simplicity and childlike faith, of worship and laughter, dancing and singing and so on.

Once a monk of the Ramakrishna Order gifted a copy the Gospel to a young man belonging to another religion and asked him to read it. The young man returned after a month and told the monk, ‘Thanks for this wonderful T h e

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book. I had never thought religion could be such a fun! The book is full of laughter, jokes, songs and yet all that is interwoven with profound wisdom and insights. It is simply unbelievable and wonderful!’ Rightly did Kuvempu, the most towering figure of the modern Kannada literature, write: ‘M’ has recorded the words of the Master as he pronounced them. Conversations, usually, are not carried on in a literary style. The language used is colloquial. It has no tinge of literary artificiality. While reading it, one feels that one is sitting close to Sri Ramakrishna and listening to him. In the midst of profound spiritual discourses, one also listens to jokes and anecdotes that cause side-splitting laughter— and all these in simple spoken Bengali language.1

Uniqueness of the Gospel While the Gospel is simple, it is also remarkable and unparalleled in many ways. It is a direct record of words of one the greatest spiritual luminaries the world has seen—Sri Ramakrishna. What is recorded in the Gospel is not the second hand or hearsay but what ‘M’, the recorder and the compiler of the Gospel, himself heard from the Master. Not only that, the Gospel is a shruti-pramana, the validation of the first order as followed in the Hindu scriptural tradition. There are two pramanas or proof of truth—shruti and smriti. While shruti is always applicable, based as it is on the direct perception of truth, smriti is applicable based

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on many factors such as time, conditions, place and so on. Shruti is ever applicable, smriti keeps changing. The Gospel, based as it is on the direct experience of Sri Ramakrishna, has the status of modern comprehensive shruti.

Writing about the special place the Gospel has in the world of spiritual literature, Aldous Huxley, the well-known English author, in his foreword to the English translation of the Gospel wrote: Making good use of his natural gifts and of the circumstances in which he found himself, ‘M’ produced a book unique, so far as my knowledge goes, in the literature of hagiography. No other saint has had so able and indefatigable a Boswell.

Never have the small events of a contemplative’s daily life been described with such a wealth of intimate detail. Never have the casual and unstudied utterances of a great religious teacher been set down with so minute a fidelity.2

Glory of the Gospel Kuppali Venkatappa Puttappa or K. V. Puttappa or simply Kuvempu is widely regarded as the greatest Kannada poet of the 20th century. He is the first among Kannada writers to be decorated with the prestigious Jnanpith Award—India’s highest literary award. A disciple of Swami Shivananda, the second President of the Ramakrishna Order, Kuvempu wrote a most charming introduction to Vachana Veda, the Kannada translation of the Gospel. The English translation of this was published in the Vedanta Kesari in December 2004, which reads in parts,

The Gospel of Sri Ramakrishna has been translated into several Indian languages such as Hindi, Marathi, Gujarati, Tamil, Telugu, Malayalam, Kannada, and parts of it in Sindhi, Kashmiri, Sanskrit and some others. According to an authentic source, permission from the original publishers were obtained for ‘German, Italian, Spanish, Dutch, Portuguese, Chinese (Mandarin), Bulgarian, Polish, Serbo-Croation (Yugoslavia), Greek, and Hebrew’—and possibly Japanese and French—translations of the Gospel, though it is not known for sure if all have been done and published. A comprehensive survey and systematic documentation of its results needs to be done. Millions of copies of the Gospel in various languages have been sold ever since this extraordinary work came into existence.

People from various religions and traditions read it. What is more, Gospel is the source of spiritual sustenance and succor to millions of people.

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The Gospel of Sri Ramakrishna is a veritable temple on one’s palm, a veritable hermitage on one’s palm, a veritable place of pilgrimage on one’s palm. But unlike a temple or a place of pilgrimage, there is no chance of its getting polluted. Nor is there any chance of its getting dilapidated like the structure of a temple. The home that houses this Gospel will itself become a temple. The hand that holds it will be holding the very lotus feet of the Lord. The tongue on which its letters roll will be savouring nectar itself. The Gospel is the repository of bliss; it is the ocean of peace; it is the manna of divine knowledge. It is the friend that stands by you in the hour of trial; it is the Guru that at the moment of overwhelming joy counsels humility and devotion, and makes you feel that you are an offering at the Lord’s feet. It is the torch that shows your way in darkness; it is the staff to lean upon while trudging on an uneven path.

It is the pole star that guides you when you are lost in wilderness. It is the quintessence of the Vedas and the Upanishads. After reading it even the most ordinary literate need not feel jealous of any scholar; nor does he feel inferior to any scholar of eminence. On the other hand, he feels that by the grace of God none is more blessed than himself; he attains peace and fulfilment.

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of the highest of mountains, and the dignity of the ocean. Never before had God incarnated in such an approachable form, nor had the voice of the Lord shaped itself into a book that could be read and understood by the most ordinary of men and women.3

wisdom and validity of this idea can be grasped by one and all. This idea of harmony of religions may sound revolutionary but it does not militate against India’s tradition. Vachana Veda is truly the modern ‘Veda’. Expressed in simple colloquial language, it is indeed a presentation of his vision of universality and harmony. The Vachana Veda, like a wild forest fire will scorch barbaric practices like religious conversion, extolling one’s own religion by defaming other religions, and artificially increasing the numbers of their following for political gains. If the tree of Indian constitution has to bear fruits, there is no way it can do other than to nourish it with energising ideas embedded in the Vachana Veda. Sri Ramakrishna Vachana Veda will form a religious constitution, a companion to our political constitution!4

He further made a prophecy about the Gospel: Our [Indian] constitution has termed our independent India ‘a secular state’. The word ‘secular’ denotes something which is nonreligious, far-removed from sectarianism, and even atheistic (lokayata). How ironical it is to call India secular in the above sense of the term! What do you mean by calling this land of righteousness, punya bhoomi, secular? This India—whose genius, sense of duty, national character, and all the rest have their very being in religion according to Swami Vivekananda, to be labelled secular! This India, for whose freedom Mahatma Gandhi toiled and laid his life— Gandhi whose words and deeds were anchored in spirituality—to be labelled non-religious!

Maybe one can transplant the Himalayas elsewhere, perhaps one can even flatten it by atomic explosions, but none can ever change the spiritual character of Indian heritage nor was it envisaged by the architects of our constitution.

The purpose of calling our country secular is to proclaim unequivocally that administration in the country is aimed at providing equal status for all religions and sects in terms of rights and responsibilities. The term ‘secular’ therefore does not mean a denial of religion, nor establishing an atheistic state, uprooting all religions. It would be fitting to call India ‘a country of harmony’. This vision of harmony of religions was gifted to India, nay to the whole world, by Sri Ramakrishna, long before this country gained independence. Such a vision of harmony had its genesis in the saint’s personal experience. The

Kuvempu was forthright in referring to the Gospel as ‘a religious constitution, a companion to our political constitution!’ A constitution is one that guides one’s conduct.

Looking upon the Gospel as a constitution, one thus comes under the direct guidance of a great realized Master!

Let us conclude by citing what Swami Nikhilananda wrote as introduction to his English translation of the Gospel from New York in 1942: May this translation of the first book of its kind in the religious history of the world, being the record of the direct words of a prophet, help stricken humanity to come nearer to the Eternal Verity of life and remove dissension and quarrel from among the different faiths! May it enable seekers of Truth to grasp the subtle laws of the supersensuous realm, and unfold before man’s restricted vision the spiritual foundation of the universe, the unity of existence, and the divinity of the soul! o

References 1. Sri Ramakrishna in Today’s Violent World, Sri Ramakrishna Math, Chennai, p. 59 2. The Gospel, tr. by Swami Nikhilananda 3. Sri Ramakrishna in Today’s Violent World, p. 59 4. Ibid, 63 T h e

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Simhâvalokanam From the Archives of The Vedanta Kesari (April, 1915-16, p. 559-560)

Sri Ramakrishna, the Great Master SWAMI SARADANANDA

The Early Days of Gadadhar Strange as it may appear to us, the boy [Gadadhar, childhood name of Sri Ramakrishna] came to have at this time [when his father died] a great fascination for the life of those who had renounced the world. He began to frequent the Dharmasala or the shelter erected for the use of the pilgrims, and the poor wayfarers, by the Zamindar of the village, to cultivate the acquaintance of the itinerant monks who used to rest here for a few days on their way to and from the pilgrimage to Puri or Jagannath.

It so happened that a band of such monks stopped here for some weeks at the time, on account of illness of some of their members and Gadadhar found his opportunity. He tried to gain their hearts by doing little things for them, and bringing the presents of some articles of food at times from his own family. The Sadhus, greatly pleased with the kindness and devotion of the boy, told him many a story of their travels in return and taught him the ways of meditation and also about how to lead the higher life sanctioned by the Scriptures. The child became gradually so fond of them that he began to spend all his leisure hours in their company, watching them as they performed their daily worship and cooked their simple meal to offer to the deity or sat in meditation before the sacred fire at nightfall, or chanted hymns in praise of the Lord.

The story runs in the family that his fondness for them increased so much that he dressed himself one day like them and came to his mother to show her, how well he looked in that garb. The mother was pleased at first with this strange fancy of her boy, but grew anxious afterwards on his account. For was not the belief current in the village, that the wandering monks often increased their ranks by enticing away youths and sometimes boys also of his age? Little Gadadhar tried to persuade her to give up such ideas by telling her that the Sadhus were god-fearing holy men and could never do such mean things. But the mother’s heart of Chandra knew no rest from that day until the time came when the Sadhus left the village for good after blessing her boy. o

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Article

Sri Ramakrishna’s Two Vyasas PRAVRAJIKA VIRAJAPRANA

Swami Vivekananda composed the mantra, Sthapakaya cha dharmasya sarvadharmasvarupine Avataravarishthaya ramakrishnaya te namah

in which he described Sri Ramakrishna as the foremost of divine incarnations. Swamiji was eminently qualified to make this assessment of Sri Ramakrishna’s spiritual greatness. It is extremely difficult to make such an evaluation unless one also possesses, at least to some degree, an insight into the world of the Spirit, into the realm of mystical experience and superconscious awareness. Sri Ramakrishna used to say that it was extremely difficult to recognize an incarnation, citing as an example that only twelve rishis could recognize Ramachandra. He gave an illustration of a servant who was given a diamond by his master to take to the market to assess its value.

The servant took it to an eggplant seller, who offered him nine seers of eggplants for it.

Then to a cloth dealer, who said he would give nine hundred rupees for the diamond.

Finally, his master sent him to a jeweler who, just by glancing at the diamond, immediately recognized its value saying, ‘I will give you one hundred thousand rupees for it.’

Swami Saradananda, the author of Sri Sri Ramakrishna Lilaprasanga or The Great Master and Mahendra Nath Gupta, known as M., the complier of the Sri Sri Ramakrishna

Kathamrita, The Gospel of Sri Ramakrishna, are two such jewelers who not only recognized who Sri Ramakrishna was, but who have, in turn, opened the door for spiritual seekers to enter into the life of one who was completely immersed in God-consciousness. They are truly the Master’s Vyasas—the revered divine compiler and author of Hindu tradition. Without these two works, we would not have the all-encompassing picture of Sri Ramakrishna that we have today. Sri Ramakrishna used to say that his divinity was concealed that: A band of minstrels suddenly appears, dances, and sings, and it departs in the same manner. They come and they return, but none recognizes them.

Sri Ramakrishna came and went with his band of minstrels, but fortunately before the troupe exited the stage, the performance was recorded. Otherwise, who would have believed that such a God-intoxicated person really existed, that such an extraordinary divine play was enacted just the other day?

1 The Great Master is a biography of Sri Ramakrishna. However, it is not a typical chronological biography, but rather a comprehensive, analytical account of the Master’s life and sadhana. It may be considered primary source material; it’s

A nun at the Vedanta Society of Northern California, San Francisco, USA, since 1972, Pravrajika Virajaprana is the editor and compiler of Photographs of Swami Vivekananda. She has contributed many thoughtprovoking articles for Vedanta Kesari and Prabuddha Bharata. o T h e

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authoritative, based on firsthand evidence and the recollection of people who knew Sri Ramakrishna, including Sri Sarada Devi, the Holy Mother, many of his direct disciples and others, as well as what the Master said about himself. Sri Ramakrishna never taught anything to anyone that he himself had not realized. There is another outstanding, singular feature of this account: It is written not only by a direct monastic disciple and a knower of God, but by one who said he had not written about anything that he had not personally experienced. This fact alone is extraordinary, giving this biography a unique status among all the available information about the Master. We cannot find such a claim in any other book about Sri Ramakrishna.

Initially, Swami Saradananda began writing The Great Master* as a way to raise money for Holy Mother’s Udbodhan house in Calcutta. He began his narration with a discussion on Sri Ramakrishna as a spiritual teacher, which eventually formed the third part of the book, and not from his birth then going forward as one finds in most biographies. Further, it does not cover the entire story of the Master’s life. Some people contend that the swami never intended to write a complete biography and therefore it was not composed in a chronological order.

Apparently, the swami focused his attention primarily on establishing a consolidating principle that would bring together all the known facts of Sri Ramakrishna’s life.

Therefore, he centered his analysis round the concept of the Master’s state of bhavamukha *

There are two eminent English translations of the original work in Bengali—Sri Ramakrishna, the Great Master by Swami Jagadananda, and Sri Ramakrishna and His Divine Play by Swami Chetanananda T h e

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Swami Saradananda

(dwelling midway between relative and absolute consciousness) as a way of explaining the significance of his life and message.

This is an unparalleled approach how Sri Ramakrishna lived his life, practiced sadhana, taught and trained his disciples. This is perhaps the greatest contribution The Great Master has made in disclosing the relevance of the Master’s life and teachings by putting them in context with his exalted spiritual state.

Formally, The Great Master begins with his family background, the various spiritual experiences of his mother prior to his birth, and then in chapter five his actual birth in 1836, concluding with his stay at Shyampukur in Calcutta (Kolkata) for his cancer treatment.

Swami Saradananda passed away before the book was completed. Other material was added later. Although incomplete in one sense, The Great Master is much more than a conventional biography.

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Sri Ramakrishna was scientific in his practice of religion. Swami Saradananda stresses this aspect, which, in spite of the Master’s parochial surroundings, is quite modern in content. His emphasis was on rational inquiry, observation, experimentation, and direct experience. According to Sri Ramakrishna, religion is realization. In addition, Swami Saradananda set the stage, so to speak, for Sri Ramakrishna’s life and message by examining current social customs of his times, the educational system, the religious teachers and sects of the 19th century, mysticism, and philosophy. Certainly it can be said that he lived his life at the crossroads where various religious traditions of India met. Sri Ramakrishna was able to reach out to all sadhakas from various faith traditions on his or her path. His insights into the world of the Spirit were unfathomable.

The Great Master clearly demonstrates how his life was literally a synthesis, a bridge connecting all religions, because his experience verified that every religion is equally true and valid. Sri Ramakrishna reiterated the ancient statement of the Rig Veda: ‘Truth is one; sages call it by various names.’ It has been said: ‘Sri Ramakrishna’s life was his message.

His biography is therefore an extremely important piece of literature, and the philosophy of the Ramakrishna Movement is based upon it.’

2 The Gospel of Sri Ramakrishna, on the other hand, is a unique account of Sri Ramakrishna’s life spanning a four-year period, 1882-1886, while he was living in the Dakshineswar temple garden. Recorded in a personal diary, M.’s eye witness account of the intimate details of the Master’s daily life and conversations provide a rare insight into the T h e

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Mahendranath Gupta (M.)

Master’s sublime spiritual state and his direct experience of superconscious divine moods.

M., well-educated and a highly intelligent competent reporter, was skilled in portraying visual images through words.

His unusual literary genius transports the reader, as it were, to the temple garden where Sri Ramakrishna’s divine play was being enacted and which M. was observing closely.

The entire drama: Sri Ramakrishna’s exalted states, all those who were with him, the scenes depicting the temple compound, with its various temples and gardens with the Ganga flowing nearby, vividly come to life. Thus M. has provided an unprecedented opportunity to have the Master’s holy company in real time.

Sri Ramakrishna, knowing the future value of M.’s diary, encouraged M. to note down his words and would ask him to repeat

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instructions and conversations to make sure that he had recorded them accurately.

If necessary, he would correct or clarify his teachings. Even with the limitations of language, M. was able to convey some idea of the Master’s deep mystical realizations. He also captured the Master’s straightforward thoughts through his original, charming utterances. The Master always used common everyday examples and illustrations to convey the highest truths. Everything about him was simple and pure; M. captured this childlike innocence throughout his diary. The teachings found in the Gospel are invaluable practical instructions for living a spiritual life with the goal, ‘God can be seen’.

As a close disciple, astute observer, endowed with an almost photographic memory, M.’s account is also considered an authoritative, primary source, not secondary source material. Further, the Gospel is based on firsthand evidence and the keen memory of one who knew him intimately as well. M. was present during all the conversations recorded in the Gospel. His words genuinely represent the universality of Sri Ramakrishna’s spiritual greatness.

M. was not interested in writing a biography, but in merely keeping a diary for his recollection and personal sadhana.

Later, after Sri Ramakrishna’s death, Holy Mother convinced M. to publish his diary.

He had no intention of doing this previously.

When he did publish it, he did so here and there in various journals, not originally as a book. The first of five published volumes of conversations in Bengali was in 1897 and the last in 1932. Later, the Madras Math selected certain chapters and published a two-volume English translation. Swami Nikhilananda later translated the Bengali into English and published a single volume in 1942.

Although The Great Master and the Gospel are two entirely different accounts of Sri Ramakrishna, they were written with diverse motives and approaches, by two disciples, a monk and a householder, under completely different circumstances; they are actually complementary to our understanding of the profound, vastly comprehensive life and spiritual experiences of, as Swami Vivekananda declared, the greatest spiritual teacher of all times.

(To be continued. . .)

Behind this mind of ours there is a subtle, spiritual mind, existing in seed-form. Through the practice of contemplating, prayer, and japam, this mind is developed, and with this development a new vision opens up and the aspirant realizes many spiritual truths. This, however, is not the final experience.

The subtle mind leads the aspirant nearer to God, but it cannot reach God, the supreme Atman.

—Swami Brahmananda

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Reminiscences

Reminiscences of Sargachhi SWAMI SUHITANANDA

(Continued from the previous issue. . .)

Sargachhi is located in Murshidabad district of West Bengal and is well-known to the devotees of Ramakrishna Order for being associated with Swami Akhandananda, a direct disciple of Sri Ramakrishna. The following writing is about another revered monk who lived in Sargachhi, Swami Premeshananda (1894-1967), a disciple of Holy Mother and well known for encouraging many young men and women, as also many married people to live a life of spirituality and service. The following reminiscences in Bengali, Sargachhir Smriti, is by Swami Suhitananda, the General Secretary of Ramakrishna Math and Ramakrishna Mission, Belur Math. He was a personal attendant of Swami Premeshananda for several years and while serving him noted his conversations and teachings in his diary. The same is being serially published in the Udbodhan (our Bengali monthly published from Kolkata) from its Jyaishtha, B.S. 1419 issue. These reminiscences have been translated by Sri Shoutir Kishore Chatterjee, a long-standing devotee from Kolkata. English words and expressions which appear in the original have been put within single inverted commas ‘ ’. The numbers ||1||, ||2||, etc., denote the serial numbers of the Udbodhan instalments. ||4|| 14.12.1958 Attendant: What is the meaning of Brahman?

Maharaj: He is normal, all the rest of us, as it were, are abnormal. Each of us has tendency towards certain matters. He who abides in God is free from things agreeable and disagreeable. That is why he is normal.

‘Yesham samye sthitam manaha’ [‘Those whose mind rests in evenness’, Gita 5.19]. He sees everything as a witness without being attached to the activities of the body, mind and intellect.

Question: I have observed that when certain gentlemen express the desire to stay in the Ashrama for a number of days, you dissuade them. There must be some reason behind this.

Maharaj: The monastic stage of life is for practising the dharma of final beatitude T h e

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(nihshreyasa). The householder stage of life is for attainment of prosperity. If householders stay with monks in a monastery for a long time, they incur harm—they see that the monks take their meals and pass their time well, but they cannot understand the ‘inner struggle’ of the monks. This results in their spoiling this and not attaining that (‘ito nashta tato bhrashtah’). Besides the ‘standard’ of the monks also would slowly deteriorate.

That gentleman who comes here— ordinarily he would talk of high things. Do you know what he said the other day? He bragged that he is never deluded by ‘flattery’— even Thakur would not be able to delude him!

That one saying exposed the reach of his mind.

Thakur, whose will decides everything—he too doesn’t have the ability!

A person said, ‘You don’t say the same thing to everybody.’ Can everybody be told

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the same thing at all times? Does not the doctor change the medicine and diet as the ailment of the patient changes? The evensightedness of monks is like that. How would they understand these things? That is why it is not good for householders to mix too much with monks. Did you not see that day—that professor, who is an ‘M.A.’ in ‘Philosophy’, told that devout Brahmin, ‘We are more liberal than you; we can let any person enter our shrine.’ At this I said, ‘Your baby is even more liberal; he can commit nuisance in the shrine.’

Swami Premeshananda

18.12.1958 What revered Maharaj said in the context of discussion on various topics are arranged below one after another: (1) You get double strength by eating less; and eating more you go to the dogs.

(2) While journeying through the forest, if another accompanies you, there is not two but four in the company. As ‘Y’ accompanies ‘X’, ‘X’ has the strength of two in his mind.

Similarly ‘Y’ also gets the strength of two. So overall there is consolidation of the strength of four. This is called collective strength.

(3) Acquiring the wealth of another, father and son sing together.

Attendant: Is it possible to abide by such a big concept like that of Brahman in our lives.

Maharaj: (1) A meal with so many courses has been served to us. What would be more tragic if we have to go on eating rice only?

(2) A person kept an orphan boy as servant in his house. The servant through his self-effort gradually grew up and became the Emperor i.e. his ‘I’ ‘expanded’.

(3) The aggregate, which at one time becomes Existence-Knowledge-Bliss, again becomes Mahamaya.

20.12.1958 A person working in the Ashrama was doing everything in a disorderly way. Seeing this, Maharaj said: What does renouncing the world mean? It means to ‘transcend’—not to give up—the world. Those who have become monks and want to attain salvation—if they cannot ‘manage’ a little thing like the world— should not take to monkhood.

Carefully observe and judge all monks whom you see outside. Did you hear—that gentleman said that on the way to Kedarnath and Badarinath monks sit in meditation in low huts by the side of the road. People call such monks as of high calibre. If a monk were truly of right calibre, would he have seated himself by the side of the road? A few days ago came a silent monk. He had supposedly taken a vow that he would not talk for a number of years, while, as things go, he continues to write his words on quires and quires of sheets.

My God, what a restless mind he has! Some days later this person too would become famous as Mouni Baba (silent monk). The other day before you somebody asked a monk, ‘What is your name? Which Maharishi?’ The monk replied in jest, ‘No, I am arishi— my arsha (piles) has just started. Still some time afterwards, I would become a maharishi’ (there

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is pun here—maharishi means ‘great sage’, whereas arishi means piles or haemorrhoids and maharishi is supposed to mean ‘one who has large haemorrhoids!’)

Advised by Premesh Maharaj, the attendant had been reading the book Krishnacharitra written by Bankim Chandra Chatterjee.

Maharaj observed this and said that Sri Krishna raised the standard of Indian culture.

Then Buddha came and ‘popularized’ the attainment of moksha (salvation) which is meant only for ‘Intellectuals’. By dint of his sympathy Buddha raised the world a good deal. Thus moksha became the property of common people. ‘But to popularize a culture is to vulgarize it’. Chaitanya-deva understood that moksha is not for the masses, it is for a handful of men. Realizing this, to meet their needs, he put emphasis on devotion and chanting of the name of Hari. And this time Thakur has sought everything to flourish— whatever applies to whom.

When society bends eastward, to straighten it one must pull it a good deal to the west so that it may become straight to some extent.

Just as there was animal sacrifice during the Vedic period, similarly there was Buddha’s non-violence.

1.1.1959 – Holy Mother’s Birthday Maharaj: I couldn’t understand Holy Mother—that is why I took initiation from her. Another person didn’t feel the need of taking initiation. I had my ego; so I thought I would attain Her through spiritual practice.

It is, as it were, somebody went to Kashi, and after meeting Shiva, asked him what route one should follow to reach Shiva. Shiva said that one would have to take a train from Howrah.

My case was similar. I asked her: what japa one should do to attain you? Mother smiled a little.

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Attendant: When one attains enlightenment, does the ‘I’ of mine becomes ‘non-existent’?

Maharaj: Did I not tell you that the orphan boy becomes an emperor. The ‘I’ grows until it pervades the entire universe.

26.1.1959 This world is made of three gunas (qualities). It wouldn’t do to leave out one.

Some say that in Satya-yuga everybody was virtuous. It was not at all like that.

The universe, my friend, is a combination of the three gunas. This sport is going on eternally. He, who has created this universe, has a tremendous sense of humour. Making everybody wonder-struck, He looks on from a distance and enjoys all the fun.

Attendant: In the scriptures it is written that one cannot be even-minded without having realization. If that is so then, is what we try intellectually just hypocrisy?

Maharaj: Why will it be like that? Is there no spiritual striving? If one practices like this every day, why will there not be realization through His grace?

10.2.1959 For some time Maharaj has not been keeping well. There is a shock-like sensation in his heart region if he hears any sound.

Maharaj said: Have I contracted ‘Melancholia’?

Everything seems painful to me. Or is it because Sarvam dukhamayam jagat (all the world is full of sorrow)? That jackal is calling.

Perhaps it is trying to protect its body from cold. Is it feeling miserable thinking itself embodied as a jackal? Listen, our worker after preparing the feed is calling, ‘Mangala (name of the cow), come here to eat.’ Look, Mangala is rushing to eat. It is the same rule all the world over. Love, love—it is the only treasure that there is.

(To be continued . . . .)

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Article

How Hinduism Came to America UMESH GULATI

The Article and the Findings In the August 15, 2009 issue of Newsweek magazine, Lisa Miller, the magazine’s religious editor, wrote an article titled: ‘We Are All Hindus Now’. She said that a million-plus [rather, close to two million in a population of nearly 330 million] Hindus live in the United States, a fraction of the billion who live on Earth. But the recent poll data show that conceptually, at least, we are slowly becoming more like Hindus and less like traditional Christians in the ways we think about God, our selves, each other, and eternity.

She quoted the Rig-Veda, . . . , which says that Truth is One, but the sages call it by various names. She said that a Hindu believes there are many paths to God. Jesus is one way, Islam is another, while the Hinduism is a third. . . .

Ms. Miller further says that according to a 2008 Pew Forum Survey, 65 percent of us believe that many religions can lead to eternal life—including 37 percent of white evangelicals, the group most likely to believe that salvation is theirs alone. Also, the number of people who seek spiritual truth outside church is growing. Besides, says Miller, thirty percent of Americans call themselves ‘spiritual, not religious,’ according to a 2009 Newsweek Poll, up from 24 percent in 2005.

Then there’s the question, asks Miller, of what happens when one dies? Christians traditionally believe that bodies and souls

are sacred, that together they comprise the ‘self’, and that at the end of time they will be reunited in the Resurrection. You need both,

Swami Vivekananda, in Chicago

and you need them forever. Hindus believe no such thing. At death, the body burns on a pyre, while the spirit [called the Atman or the Self]—where identity resides—escapes.

In reincarnation, central to Hinduism, selves come back to earth again and again in different bodies.

So here is another way in which Americans are becoming more like Hindus: 24

 Umesh C. Gulati is a devotee of Sri Ramakrishna from North Carolina, USA. T h e

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percent of Americans say they believe in reincarnation, according to a 2008 Harris poll. So agnostic are we about the ultimate fates of our bodies that we’re burning them—like Hindus—after death. More than a third of Americans now choose cremation, according to the Cremation Association of North America, up from 6 percent in 1975.

[Because of a very deep recession in the post-2008 years, cremation has still gone up significantly because cremation costs lot less than the burial.] ‘I do think the more spiritual role of religion tends to deemphasize some of the more starkly literal interpretations of the Resurrection,’ agrees Diana Eck, professor of comparative religion at Harvard University, according to Miller.

In short, Ms. Miller has provided us three reasons for how Americans are becoming like Hindus. In the first place, like Hindus, an increasing number of Christians in America believe that salvation is not the reward exclusively for Christians. Second, like Hindus, an increasing number of American Christians like to be called spiritual and not religious.

And in the third place, increasing number of Christians believe in reincarnation. Absent in Miller’s article, however, was any mention of how Hinduism came to America.

Swamiji and Hinduism in America The purpose of this long introduction was to provide the context for this essay, How Hinduism Came to America, and to assert that it is Swami Vivekananda who is primarily responsible for making America aware of Hinduism, and of its spirituality and universality. So, we will be commenting on the above three aspects of Hinduism, but we will begin with Miller’s statement that increasing number of Americans call themselves spiritual rather than religious. What do we mean when T h e

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we say we are spiritual? What is spirituality and spiritual realization? The opposite of spiritual is material. Therefore, if we are spiritual, we are not matter. In other words, our nature, humanity’s nature is spiritual not material even though our body is all matter; our essence, however, is spiritual.

Swami Vivekananda described it very beautifully when he said, Each soul is potentially divine. The goal is to manifest this divinity within, by controlling nature, external and internal. Do this either by work, or worship, psychic control, or philosophy—by one or more or all of these—and be free. This is the whole of religion. Doctrines, or dogmas, or rituals, or books, or temples, or forms, are but secondary details.1

In other words, behind this world of names and forms lies the divinity or God, which is not an object, but has to be experienced and realized.

The potential divinity of every being, not just of human beings, indeed, is a very important feature of Hinduism. Swami Vivekananda once said: Islam says that there is no God but Allah; Vedanta says that there is nothing that is not God. So there is no division between sacred and secular in Hinduism; everything is sacred. Thus spiritually speaking, all objects in nature are born equal (though the capacity to realize spirit varies); Hinduism thus is the embodiment of spiritual and social democracy. In other words, all of us, humans and other beings, plants and animals, rivers, oceans, and so forth, are part of one family, or as it is said in the Hindu tradition ‘Vasudhaiva Kutumbakam’, which means that the whole world is one big family.

So, while our individual self is a function of body-mind complex, which is nothing but matter, Atman or the Self is the Spirit, and therefore divine. According to the Bhagavad-

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Gita (2.23-24) ‘no weapons can cleave this Atman, no fire can burn it, no water can wet it, and no air can dry it. It is changeless, all pervading, unmoving, and immovable, this Self is eternal.’ The Gita (2.22) also says that death is like a person changing old and worn out clothes for new ones. So the death is only of the body, not of the Self, which is without birth and death, eternal and immortal, and is our true essence.

The Sheep-Lion Story One of the implications of this divinity of every being is that we humans are not born in sin as some orthodox Christians would make us believe; we might make mistakes out of ignorance of our divine nature, but are not essentially sinners. There is a story about a pregnant lioness who saw a herd of sheep and jumped on them. But as she jumped, she fell and died. However before dying, she gave birth to a cub. The flock of sheep raised that cub as a sheep. Like the sheep, the cub ate grass and like them bleated also. The lionsheep, like other sheep, ran in terror when a lion from outside attacked the flock. One day this new lion, finding an opportunity seized the cub, dragged him to side of a lake, and showed him his reflection in water. ‘Look at your face,’ he told him, ‘and now look at my face. Aren’t we the same?’ At first the cub trembled in fear, but as he continued to gaze, alternatively, his own reflection in the water, and also of other lion’s, he realized that he was not a sheep after all. Presently, the lion pushed a piece of meat into the cub’s mouth, which the cub found very delicious! Then the lion gave a mighty roar, and the cub followed suit; and he was sheep no more.2 The lion-cub behaved like a sheep as long it thought it was a sheep. We are like that lioncubs. So long as we think that we are weak, T h e

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worthless and powerless, so long we will behave like weak, worthless and powerless.

The same way as long as we look on us to be sinners, so long we will behave like sinners. As Swami Vivekananda said, Men are taught from childhood that they are weak and sinners. Teach them that they are glorious children of immortality, . . . Let positive, strong helpful thoughts enter into their brains from very childhood. … Say to your own minds, ‘I am He, I am He [the Atman]. . . . The goal may be distant, but awake, arise, and stop not till the goal is reached.’3

So no one can ever even say that ‘I am a sinner’, rather one must assert that ‘I am Brahman,’ which is one of the four Mahaavaakyas or great sayings; and Brahman is the same as Atman, ever pure, nay, the embodiment of purity absolute. What we think, we become, that is the law. When we forget our true nature—that we are Atman— and identify ourselves with this body-mind complex we get attached with ‘woman and gold’ to use Sri Ramakrishna words, and commit the so-called sins. But once we become awakened to Self-knowledge of who we really are, we correct that mistake.

Thus, we see that no one remains a ‘sinner’ forever. A person’s destiny can be changed in a moment; an incident, a word, a song, can propel a person toward new life. In the Gospel of Sri Ramakrishna (233), there is a story of a fisherman who went into a garden and cast his net into a lake to steal some fish.

The owner saw him and surrounded him with his servants. They brought lighted torches and began to search him. In the mean time the fisherman smeared his body with ashes and sat under a tree, pretending to be a holy man.

Obviously, the owner and his servants failed to find the fisherman; all they saw was a holy man, meditating under a tree. The next day

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the news spread that a great sage was staying in the garden. People came in droves with offerings of fruits and flowers, and sweets; some even offered him silver and copper coins.

The fisherman thought that if a mere pretense could bring him so much devotion from people, how much more honour would it bring if he were a real holy man. From that point on, he was no more a thief, but a holy man.

‘Hear ye children of immortal bliss! Even ye that reside in highest spheres! I have found the Ancient One who is beyond all darkness, all delusion: knowing Him alone you shall be saved from death over again.’ (A Vedic sage of Shvetashvatara Upanishad made this call.)

‘Children of immortal bliss’—what a sweet, what a hopeful name—heirs of immortal bliss—yea, the Hindu refuses to call you sinners. Ye are the children of God, the sharers of immortal bliss, holy and perfect beings. Ye divinities on earth —sinners!

they enjoined that everyone can and must realize the truth of the Atman for oneself; the sages, in fact, said that the truth must first be heard, then it should be reflected upon, and finally, it must be meditated on to experience it.

From such realization of the Self by scores of seekers and sages it was concluded that one who has realized this immortal Atman within oneself sees the same Atman in one and all. Not surprisingly, in the same Shvetashvatara Upanishad, one finds a sage, having realized this divinity of immortal Atman within himself, gave expression to that great realization: ‘thou art the woman, thou art the man, thou art the boy, and thou art verily the girl; thou art the old man tottering on his stick, thou art born in multiform ways.’

In other words, the sage said that though we see these different forms of one Reality, in essence in each one of them is embodied the unchanging Self, Atman. There is thus unity in diversity. In the Bhagavad-Gita (5.18) we find Sri Krishna telling us through Arjuna: The Pundits or the knowers of the Self look with an equal eye (samadarshitva) on a Brahmin endowed with learning and humility, a cow, an elephant, a dog, and an eater of dogs (a lowcaste person). In The Gospel of Sri Ramakrishna, we read how the Master saw Brahman in dogs, in cats, in human beings, and also in the prostitute, and saluted her as he would have done to the Divine Mother.

What strength-giving and confidencebuilding assertions indeed!

This declaration of Swamiji about the immortal Atman or the Self, which is the essence of every being and thing, is firmly rooted in the Upanishads or Vedanta that form the philosophical foundation of Hinduism. The Vedanta sages did not put forth their thesis as a dogma to be believed by everyone, rather,

Parliament of Religions and Hinduism This leads us to consider the next point in Ms. Miller’s article. In fact the fundamental point in the Miller’s article, ‘We are All Hindus Now’ was that ‘Americans are no longer buying the traditional story of the Christian religion being the only true religion,’ because two thirds of Americans

The Glory of Atman It seems to us that when Swami Vivekananda read his paper on Hinduism at the Parliament of Religions in Chicago on September 19, 1893, proclaiming the potential divinity of each soul, he must have had in mind this thief who had gained realization of his divine nature. For, after all, we cannot be what we are not. We cannot become holy and divine if our nature is sinful. Rightly Swami Vivekananda said (CW, 1.11) on that day:

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now believe that ‘[all] religions can lead to eternal life.’ This suggests that increasing number of Americans are accepting the truth mentioned in the Rig Veda, Ekam sat, Vipra bahuda vadanti. It is these two basic truths that Swami Vivekananda mentioned in his opening address at the Parliament on September 11, 1893. This Parliament of Religions that we mentioned above was held in Chicago, USA, from September 11 to 27, 1893 in connection with the World’s Columbian Exposition in the city of Chicago. It was one of the epochmaking events in the world and also in the history of religions, especially in that of Hinduism.4 Swamiji began his address as ‘Sisters and Brothers of America’. Before he could utter another word, almost the whole audience rose to its feet and gave him a thundering applause that lasted for more than two minutes. We believe these five words were unlike the audience had ever heard, but for Swamiji, they were the same words that he had heard all his life in India, thereby giving his audience a bird’s eye view of the Indian culture. And when the applause subsided, he introduced Hinduism as ‘the Mother of Religions, a religion which has taught the world both tolerance and universal acceptance’. He quoted two beautiful passages, one from a Shiva Mahimna-stotram and another from the Bhagavad-Gita (4.11).

He said: ‘As the different streams having their sources in different places all mingle their water in the sea, so O Lord, the different paths which men take, through different tendencies, various though they may appear, crooked or straight, all lead to Thee!’ And the other from the Gita was: ‘Whosoever comes to Me, through whatsoever path, I reach him; all men are struggling through paths which in the end lead to Me.’ T h e

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It was for the first time in their life the audience had heard a speaker who, discarding the formalities of a speech, echoed their own feelings of being sick and tired of religious hatred and bigotry. For Vivekananda, those five words came naturally, and provided the gist of his speech to follow: all humanity is the product of one God, though sages call Him by different names; He alone is our Father and Mother. (Therefore, we are all related to each other as sisters and brothers.)

Assimilation and Synthesis Swami Vivekananda’s lecture on the last day of the Parliament on September 27, 1893 appealed for sympathetic understanding of religions other than one’s own. He said, ‘The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.’ He further pointed out, ‘If the Parliament of Religions has shown anything to the world it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world, and that every system has produced men and women of the most exalted character.’

Swamiji’s concluding remarks ended with an appeal to all humanity: ‘Help and not Fight,’ ‘Assimilation and not Destruction,’ ‘Harmony and Peace and not Dissension.’

There is no doubt in our mind that Swamiji’s allusion to the fact that ‘every system has produced men and women of the most exalted character’ had at least two great characters in his mind: first Buddha and the second his own Master, Sri Ramakrishna.

With regard to the first, we have on record from history that Buddha’s disciple, Ananda, once told him: Sir, you are the greatest of the

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prophets of the past, present, and the future.

Buddha replied in the form of three questions of his own: Have you known all the prophets that have come before me? Have you seen all the prophets of this age? Have you seen all the prophets that will come in the future? Ananda answered ‘no’ to all these questions and felt embarrassed.

But the example of Sri Ramakrishna was something that happened before Swamiji’s eyes, and he heard his Master telling many devotees that visited Dakshineswar where Swamiji was often present. Sri Ramakrishna said: Jato mat, tato path, meaning as many faiths, so many paths. Mind you Sri Ramakrishna did not say what he said about all religions can lead to God’s realization out of any sentimental reason; rather those words were based on his own experiments with different religions, not only with the various sects of Hinduism, but also with Islam and Christianity.

By personal experiments with other religions we mean that Sri Ramakrishna would first ask some of his learned disciples to read out to him from the scriptures of these religions, especially of Islam, (which he practiced in 1866, and Christianity in 1874), for he could not read them himself.5 While practicing those religions he would completely stop practicing the Hindu rituals.

He would eat and dress like the people belonging to those religions, take their initiation and use their language. ‘I realized [then]that there is only one God toward whom all are traveling; but the paths are different.’

(The Gospel, 129) Karma and Reincarnation The third and the last point that Ms. Miller mentioned is the idea of reincarnation.

Reincarnation is an integral part of Hinduism, T h e

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which is also now increasingly accepted

by Americans. To understand this idea of reincarnation, we must first understand the law of Karma of which the former is a corollary. What do we mean by Karma?

Karma means any action, thought, word or deed. According to the Bhagavad-Gita every person must act according to one’s nature, and every act must have its appointed effect. The effect lies inherent in the cause, as a tree lies potentially hidden in the seed.

The law of Karma says that we alone, not God, are responsible for the pleasures and pains we experience, because of our good and bad deeds: as we sow, so shall we reap. The death of a body, according to this doctrine, does not settle all one’s accounts, for all the credit and debit balances are forwarded to the next page (or next life) of the ledger. This means that we are born again and again to work out all our stored up karmas that could not fructify in the present life; nor were all the karmas that we incurred in the present life able to bear their fruit. It has been well said: every saint has a past and every sinner has a future.

While most of us are embroiled in worldly desires and have to go through so many more reincarnations to achieve fulfillment, there are a select spiritual giants like Buddha, Ramakrishna and Vivekananda, who are able to break the karma chain and have become completely detached from the bondage of their body; they have become free from all worldly desires and attained the highest goal of their lives, mukti or freedom.

Says Swami Vivekananda: ‘All the actions that we see in the world, all the movements in human society, all the works that we have around us are simply the display of thought, the manifestation of the will of man. . . . As is Karma, so is the manifestation of the will. The men of mighty will the world

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has produced have all been tremendous workers—gigantic souls, with wills powerful enough to overturn worlds, wills they got by persistent work, through ages and ages. Such gigantic wills as that of Buddha or Jesus could not be obtained in one life, for we know who their fathers were. It is not known that their fathers ever spoke a word for the good of the world. . . . The gigantic will, which Buddha and Jesus threw over the world, whence did it come? Whence came the accumulation of power? [This world is a moral gymnasium, as Swamiji himself would have put it.] It must have been ages and ages, continually growing bigger and bigger, until it burst on society in a Buddha or a Jesus, even rolling down to the present day [in the form of Bhagavan Sri Ramakrishna].6 Conclusion As we have shown in this essay it was Swami Vivekananda who broadcast and taught the above-mentioned three aspects of Hinduism, man’s spiritual nature, harmony of religions, and the doctrine of

reincarnation, beside many others, in the USA during his first visit to this country to attend the World Parliament of Religions that took place in Chicago. It is these three aspects that Americans are increasingly accepting as Lisa Miller mentioned in her News Week article ‘We Are All Hindus Now.’ Although the Parliament lasted from September 11, 1893 to September 27, 1893, the Swami came out to be the most popular speaker. As a result he received invitation to speak from various parts of this country, and he stayed in this country almost till the end of 1896, taking occasional trips to London as well. Besides, Swamiji called his two brother monks, Swami Saradananda, and Swami Abhedananda to take charge of two Vedanta Centers, one in San Francisco, California, and the other in New York.

Since then many more Vedanta Centers have been opened not only under the Ramakrishna Order but also by other orders, teaching the same gospel that Swami Vivekananda did. o

References 1.

The Life of Swami Vivekananda by His Eastern and Western Disciples (Calcutta: Advaita Ashrama, 1989), v.1, 220.

2. The Complete Works of Swami Vivekananda, v. 2, 86.

3. Ibid. 87.

4. The Life of Swami Vivekananda by His Eastern and Western Disciples, Op. Cit. 413.

5. The Gospel of Sri Ramakrishna, Op. Cit., 33-34.

6. The Complete Works, v.1, 30-31.

One must have deep emotion, and at the same time one must reason out everything uncompromisingly. One must give play to one’s intellect—else, there is no way out. That is why the Master said, ‘You should be a devotee, but that’s no reason why you should be a fool.’ —Swami Premananda

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Article

Memories of Swami Parameshwarananda A Disciple of Holy Mother Sri Sarada Devi A.K. DEY

Sacred Associations I am one of the fortunate few who came in contact with some of the monastic and lay disciples of Holy Mother Sri Sarada Devi and received their blessings. My father, the late Rajendra Lal De, was a direct disciple of Holy Mother and was well acquainted with some of her blessed sons. Our home in Adra, a railway town in West Bengal (formerly in Bihar), was often visited by the revered Swamis of the Ramakrishna Order. Some of them blessed our home by staying there for a day or two on their way to Ranchi, Gaya, Deoghar and other places.

I was a small boy then, but I was fully aware of their greatness. I knew that they were not ordinary men. They were holy men who had renounced hearth and home to dedicate their lives to the service of God. They served the poor, the needy, and the suffering, and they also spread the teachings of Sri Ramakrishna, Holy Mother and Swami Vivekananda. Naturally, whenever I met them, I bowed down my head in reverence and prostrated myself before them. I touched their feet with my little hands to pay obeisance to them. Touching my head with their holy hands, they would bless me profusely. Their endearing behaviour and loving words filled my heart with ecstasy.

One of those revered sannyasins was Swami Parameshwaranandaji Maharaj, a monastic disciple of Holy Mother. He was the President of the Matri Mandir and the Ramakrishna Mission Sarada Sevashram at Jayrambati. I saw him for the first time in the year 1945, when I was about six years old.

Afterwards I met him several times and kept in touch with him. The following is a brief account of his holy and dedicated life.

Early Life Swami Parameshwaranandaji Maharaj was born on 18 June 1886 in Koalpara, a small village near Jayrambati, the home of Holy Mother. He had the rare opportunity to serve her for fourteen long years, from 1906 until her passing away in 1920. His pre-monastic name was Kishor, so he was popularly known in monastic circles as Kishori Maharaj. Before he became a monk he lived in Koalpara with his widowed mother and his younger brother Moti. He lost his father when he was a small boy, and came in contact with Holy Mother when he was only seventeen or eighteen years old.

One day he learned that the holy consort of Sri Ramakrishna was staying at Jayrambati and many people were going there to see

The author, Prof. A. K. Dey, retired Principal of C.P. & Berar College, Nagpur, was initiated in 1955 by Swami Shankarananda, the seventh President of Ramakrishna Math and Ramakrishna Mission. He has been associated with Ramakrishna Math, Nagpur, since 1962. o T h e

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her. Hearing this, he felt an intense desire to have her darshan. So one day he started for Jayrambati on foot. In those days there was no road between Koalpara and Jayrambati. There was only a narrow path, with thorny bushes on both sides. He had to walk with slow steps, pushing his way through the thorny bushes that got in his way.

Meeting Holy Mother By the time he reached Jayrambati, it was almost sunset. He found out that Holy Mother was staying at her younger brother Prasanna’s house. When he reached there, he saw her standing in the doorway, with a loving smile on her face and boundless compassion in her eyes. As soon as he saw her, he bowed his head in reverence. With a heart overflowing with emotion, he prostrated himself before her and touched her lotus feet with his hands.

Touching his head with her holy hands, she blessed him.

What a blissful moment it was! He had never before experienced such heavenly joy.

He felt as if he had found a sea of nectar. In the course of conversation, she said to him, ‘I am your mother and you are my son. Isn’t that so?’

When he heard those words full of love and affection, his eyes became moist with tears of joy. Before he returned to Koalpara, she asked him to come again.

Since he had tasted the loving kindness and affection of the compassionate Mother, his visits to Jayrambati became quite frequent.

Day by day, his desire to receive initiation from her became increasingly intense. It was soon fulfilled. One day she called him and initiated him after worshipping the Master.

She was not very particular about formal rituals when she gave initiation. But she always gave initiation after her daily worship of the Master.

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At Koalpara In those days, when he was about 24 years old, Kishori Maharaj lived at Koalpara Ashram, together with Kedar Babu (Swami Keshavananda), Rajen (Swami Vidyananda), and Amulya (Swami Dhruvananda). All of them were ardent devotees and direct disciples of Holy Mother. Divakar, another devotee and disciple of the Mother, joined the ashram later.

He had inherited from his father an estate that included paddy fields, gardens and a pond.

Divakar donated the entire property to the

Holy Mother Sri Sarada Devi

ashram, which started in 1910 in one of the rooms of Kedar Babu’s school.

This donation of property enabled them to shift the ashram to a spacious area where they built a cottage with three rooms. One of these was used as Sri Ramakrishna’s shrine.

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The other two rooms were used by Holy Mother and her companions whenever they stayed at the ashram. Whenever they travelled in a bullock-cart from Jayrambati to Vishnupur via Koalpara, they used to stay at the Koalpara Ashram as a midway resting place. In course of time, this ashram became known as Holy Mother’s baithakkhana (sitting-room).

Brahmacharya and Sannyasa Gradually, Kishori Maharaj lost interest in worldly life. He became more and more concerned about his spiritual welfare as the days passed. He became eager to live a monastic life. So he decided to meet Holy Mother and take the vow of brahmacharya (celibacy) in her presence.

With this aim in view, he started for Jayrambati on an auspicious day. Before going there, he got his head shaved by a barber on the bank of the Amodar River and performed his ablutions in that river. He then went to Jayrambati, met Holy Mother, and took the vow of brahmacharya in her presence.

Afterwards she gave him a white cloth with a red border and asked him to wear it. She then prayed to the Master to protect his monastic life.

In accordance with her wishes, he continued to stay at Koalpara Ashram. There he engaged himself in various activities, including daily prayers, worship, reading religious books, etc.

Kishori Maharaj received sannyasa after his widowed mother passed away in 1916. He was then about 30 years old. One day, giving him an ochre cloth, Holy Mother asked him to go to Belur Math and meet Swami Brahmananda, the spiritual son of Sri Ramakrishna and the President of the Ramakrishna Order. He did so. He met the revered Maharaj and told him that Holy T h e

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Mother had sent him to receive sannyasa.

Swami Brahmananda asked him to meet him the next day, early in the morning. On the next day, as instructed by Holy Mother, Kishori Maharaj performed the viraja homa in the presence of Swami Brahmananda, who initiated him into formal sannyasa and gave him his monastic name—Swami Parameshwarananda.

Return to Jayrambati After staying at Belur Math for some days, Kishori Maharaj returned to Jayrambati. Holy Mother now asked him to stay at Jayrambati Ashram. This gave him an opportunity to stay near her. He served her as best as he could and also performed various activities related to the ashram with great devotion. Holy Mother used to receive many letters from her devotees. Sitting near her, he read them aloud and wrote the replies as she dictated.

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One day, as he was sitting near her, Girija Maharaj (Swami Girijananda), Jiten Maharaj (Swami Vishuddhananda), and Khagen Maharaj (Swami Shantananda) came to request her permission to go on a pilgrimage to Varanasi and other holy places. She gladly permitted them to go. Seeing them, Kishori Maharaj felt a desire to go to some quiet retreat and do tapasya (spiritual practice). When he expressed this desire to Mother, she said, ‘Why, my son, don’t you think that serving me, serving the Master, and performing the various activities of the ashram that keep you busy throughout the day are more important than going to some other place for spiritual practice? I feel quite happy and comfortable when you are here.’

Hearing these words filled with love and affection, he gave up the idea of going on a pilgrimage. He realized that it would be futile on his part to go to some unknown place in search of happiness. He felt that there was real happiness only in staying near the Mother.

He enjoyed every moment of his stay near her feet.

Holy Mother’s Last Journey But his happiness did not last long.

Towards the end of 1919, Holy Mother’s health started declining very fast. Frequent attacks of fever shattered her health. The local doctors diagnosed her illness as malaria. But the medicines they prescribed had little effect. She became weaker and weaker day by day.

So Kishori Maharaj wrote to Sharat Maharaj (Swami Saradananda), informing him about her illness. After receiving his letter, Sharat Maharaj went to Jayrambati. When he saw how emaciated Mother had become, he decided to take her to Udbodhan House, in Kolkata, for proper medical treatment and nursing. But she refused to leave Jayrambati.

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After much persuasion, she agreed to go to Kolkata. Sharat Maharaj returned to Kolkata and sent Swami Bhumananda, Swami Atmaprakashananda, and Boshi Sen to Jayrambati in order to take the ailing Mother to Udbodhan House. They reached Jayrambati on 21 February 1920 and decided to take her to Kolkata on 24 February.

On the day of Holy Mother’s departure for Kolkata, a large number of men and women from Jayrambati and nearby villages crowded near her house. They had come to say goodbye. Looking at her with tearful eyes, they said, ‘Come back as soon as you get well.

Don’t stay there for long; don’t forget us.’

Mother replied, ‘Everything depends on His wish. How can I forget you?’ The residents of the ashram came out one by one and made obeisance to her. Their eyes were filled with tears.

At last Kishori Maharaj came out with a heavy heart and tearful eyes. He prostrated himself before her and took the dust of her lotus feet. Touching his head with her holy hands, she blessed him and gave him a silken cloth. She asked him to keep it carefully. Before leaving her birthplace she looked towards the temple of Singhavahini and made obeisance to the goddess with folded hands.

Then she walked slowly towards the outskirts of the village. She was accompanied

by Kishori Maharaj and many other devotees.

After reaching the village limits she got into the palanquin that was to take her up to Vishnupur. Barada Maharaj, her attendant (devotee), was on his bicycle, riding slowly alongside the palanquin. He was to accompany Mother up to Vishnupur.

When the party reached Shantinath Shiva temple, at the outskirts of Shihar village, Holy Mother asked Barada Maharaj to bring some sweets. She took them into the temple. After

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worshipping Lord Shiva, she came out and distributed the prasad (the sweets offered to the Lord) to those who were present.

She then got back into the palanquin, called Kishori Maharaj to her, blessed him by touching his head with her holy hands, and asked him to go back. She asked him to take care of his health and said that Hariprem (Haripada Maharaj) would remain with him.

She promised to write to him after reaching Kolkata. Her parting words were filled with loving kindness and affection.

Kishori Maharaj remained standing at the edge of the village as long as he could see the palanquin. When it went out of sight, he returned to Jayrambati with a heavy heart. Returning to the ashram, he resumed performing his daily activities, but his mind was always restless and anxious.

Holy Mother’s Mahasamadhi Upon reaching Kolkata, Holy Mother was taken to Udbodhan House, where the best possible arrangements were made for her medical treatment and nursing. She was under the treatment of a well-known fever specialist, Dr. P.D. Bose. He diagnosed her illness as kala-azar (black-water fever) and prescribed medicines. When he came to know who the patient was, he refused to accept payment; but despite his best efforts, the condition of the ailing Mother deteriorated with every passing day.

Hearing about the condition of Mother, Kishori Maharaj decided to go to Kolkata so that he could be near her and serve her.

Unfortunately, he himself was suffering from fever at the time. Even so, he left Jayrambati in a bullock-cart. By the time he reached Koalpara Ashram, his illness had aggravated because of the strenuous journey. Seeing his condition, Swami Keshavananda did not allow him to continue his journey, saying that if he went to Udbodhan House with high fever, Sharat Maharaj would be in an awkward situation, as he was already very busy looking after the ailing Mother. Kishori Maharaj was thus compelled to remain at Koalpara Ashram.

The very next day Swami Keshavananda received a letter from Sharat Maharaj bearing the shocking news of Holy Mother’s passing away on 20 July 1920. Kishori Maharaj was so shocked to hear the news that he fainted.

When he regained consciousness he wept like a child. He was inconsolable in his grief.

After a few days, he received a letter from Sharat Maharaj, consoling him and asking him to go back to Jayrambati. He was to resume his daily activities and make arrangements for the construction of the proposed Matri Mandir (Holy Mother’s Temple) at her birthplace. Immediately after receiving this letter, he left for Jayrambati.

(To be continued. . .)

BB Be sincere in your in your practice, words and deeds. You will feel blessed! His blessings are always showered on all creatures on the earth. It is needless to ask for it. Practise meditation sincerely and you will understand His infinite grace. God wants sincerity, truthfulness and love. Outward verbal effusions do not touch Him. —Holy Mother Sri Sarada Devi T h e

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Article

Understanding Samvega or ‘Intensity’ In Yoga Perspective SWAMI BRAHMESHANANDA

I After describing two principal means of controlling the thought waves, abhyasa, practice, and vairagya, renunciation, Patanjali states that success is speedy for those who are extremely energetic and have great intensity or yearning.1 He is more pragmatic when he says that there are aspirants with three grades of yearning: manda, madhyama and adhimatra, i.e., mild, moderate or great. 2 This could apply to both practice and renunciation. Some may be intense in their practice, but their renunciation might be mild. Others may have great renunciation, but may not be so intense in their practice. Thus, Vyas in his commentary mentions that there could be various degrees and combinations.

Intensity or yearning for God-realization is also one of the most important teachings of Sri Ramakrishna. When ‘M’ asked Sri Ramakrishna, ‘Under what condition does one see God?’ he answered: ‘Cry to God with an intensively yearning heart and you will certainly see Him. People shed a whole jug of tears for wife and children. They swim in tears for money. But, who weeps for God? Cry to Him with a real cry.’3 Sri Ramakrishna gives various illustrations to explain the meaning of yearning:

As the drowning man pants hard for breath, so must one’s heart yearn for the Lord, before one can find Him.4 Do you know what kind of love is required for gaining the Lord? Just as a dog with a bruised head runs restlessly, so must one become distressed for His sake.5 This yearning is like the state of mind of a man who has some one ill in the family. His mind is in a state of perpetual restlessness . . . Or again, one should feel a yearning for God like the yearning of a man who has lost his job and is wandering from one office to another in search of work.

If he is rejected at a certain place which has no vacancy, he goes there for the next day and inquires, ‘Is there any vacancy today?’6 One must be restless for God. If a son clamors persistently for his share of the property, his parents consult each other and give it to him even though he is a minor.7 Or when the child demands some pice from his mother and says over and over again, ‘mother, give me a couple of pice, I beg you on my knees’, then the mother, seeing his earnestness, and unable to bear it any more, tosses the money over to him.8 Can you weep for Him with intense longing of heart? . . . So long as the child remains engrossed with its toys, the mother looks after her cooking and other household duties. But when the child

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.o T h e

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no longer relishes the toys, it throws them aside and yells for its mother. Then the mother takes the rice-pot down from the hearth, runs in haste, and takes the child in her arms.9 A guru took a disciple to a lake and both of them got into the water. Suddenly the teacher pressed the disciple’s head under the water. After a few minutes, he released him and the disciple raised his head and stood up. The guru, asked him, ‘How did you feel?’ The disciple said, ‘Oh! I thought I should die. I was panting for breath.’

The teacher said, ‘When you feel like that for God, then you will know you haven’t long to wait for His vision.’10

While commenting upon the Patanjali’s Yoga Sutra I.21, dealing with intensity, Hariharananda Aranya, the well-known commentator on Yoga Sutras, gives two very apt examples: Just as a whipped horse moves faster and just as man hurries his steps at the approaching night in a forest for fear of wild animals which would come out at night, so should one become intense in search for God. Swami Vivekananda has given yet another example: A great sage used to say, ‘Suppose there is a thief in a room and somehow he comes to know that there is a vast mass of gold in the next room, and that there is only a thin partition between the two rooms, what would be the condition of that thief?

He would be sleepless, he would be unable to eat or do anything.’11

To these can be added the illustration given by Adi Shankaracharaya of a person who runs with haste towards water if fire were put on his head. With such intensity, should one approach the Guru for help and guidance for attaining liberation.

II We have, thus, many illustrations of yearning for God: a drowning man panting for air, a dog with a bruised head, the state T h e

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of mind of one who has someone ill at home, a person who has lost a job, a son clamoring for his share of parental property, a child demanding a penny from the mother, a child crying for mother throwing away toys, a whipped horse, a man in forest hurrying his steps as night approaches, a man with fire on head, and a thief near a treasure of gold.

On analysis, these illustrations point broadly to three situations: (i) a person in agony and getting restless to get over it, (ii) although not in discomfort, seeking something more pleasing or desirable, and (iii) trying to avoid or escape an imminent danger. A dog, with bruised head, a disciple with fire on the head, a person who has lost his job or is having someone ill in the family, a person drowning or pressed under water, and a horse whipped, fall under the first category. A child crying for the mother, or asking a penny from her, and a thief anxious to get the treasure close by, are the illustrations of the second type; and to avoid being caught at night in the forest is of the third type.

While all in the world are familiar with these three types of experiences mentioned above, they are relevant in the context of this article and its theme only if they could be utilized for increasing one’s yearning for God, or for intensifying the practice and renunciation to achieve control of thought waves. But this does not generally happen.

Most of us are busy with ‘toys’, one after the other, and never get bored by them, nor throw them away and call on God, our Real Mother.

Warning against such callousness, the sages say: ‘If one has realized It (one’s real nature) here in this life, then there is true life. If It is not realized, there is great destruction.’12 All get whips—mild or hard every day— in family, office or worldly situation and yet

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try to ‘adjust’ with them rather than hastening our steps towards God. Even though getting old and getting closer to death day by day, we never become conscious of the imminent danger that we are in the world-forest and would be caught in the dark night. The divine golden treasure is just within our hearts, but we don’t get restless like a thief. None has probably told us that a great treasure is indeed stored within us only—it is so close. Even if Sri Ramakrishna tells us that the treasure, the Divine Mother is so close, we probably don’t trust or accept his words and become restless.

Says Vivekananda: As soon as a man begins to believe there is a God, he becomes mad with longing to get to Him. Others may go their way but as soon as a man is sure that there is a much higher life than that which he is leading here, as soon as he feels sure that the senses are not all, that this limited material body is as nothing compared with the immortal, eternal, undying bliss of the self, he becomes mad until he finds out this bliss for himself. And this madness, this thirst, this mania, is what is called the ‘awakening’ to religion . . .13

A true yogi, an awakened soul is never lured by transitory joys and pleasures of life.

His mind is extremely sensitive—like the cornea. Like the Buddha, he never rests until he has found final solution to the problem of suffering. According to Patanjali, a yogi finds/ sees pain and suffering even in the apparently pleasant.14 Such was the Buddha.

Although he never experienced pain and suffering in his royal home, he was so sensitive that the very sight of three scenes of old age, disease and death brought home to him so strongly these imminent dangers that he left everything and struggled till he attained Nirvana—total extinction of suffering.

We have already seen that there could be grades of such yearning or intensity. It could be mild, moderate or intense. 15 Sri Ramakrishna too says that one could reach God even within three days if one has intense yearning and weeps for Him. The task before all spiritual aspirants is to go on increasing the yearning for God in whichever way they can. o

References 1. Teevra Samvegaanaam aasannah, (Patanjali Yoga Sutra I, 21) 2. Patanjali Yoga Sutra, I, 22 3. The Gospel of Sri Ramakrishna, Sri Ramakrishna Math, Chennai, p. 83 4. Sayings of Sri Ramakrishna, Sri Ramakrishna Math, Chennai, 620 5. Ibid, 627 6. The Gospel, p.96 7. Ibid, p.384

8. Ibid, p.97 9. Ibid, p.149 10. The Gospel, p.674 11. The Complete Works of Swami Vivekananda, Advaita Ashrama, Mayavati. Vol. II p.46 12. Kena Upanishad, II, 5 13. The Complete Works, Vol. II p.46 14. Patanjali Yoga Sutra, II.15 15. Patanjali Yoga Sutra, I-22

(Dispassion) depends upon past impressions (Samskaras). One gets it only when one is free from all desires and not otherwise. If any desire is left in the mind this spirit of renunciation cannot come. It comes through enjoyment tempered with discrimination.

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New Find

Unpublished Letters of Swami Saradananda1 June 16. 1910.

Math. Belur. Howrah.

India.

Dearest Granny2 – I have not had any news of you since you wrote to me that you liked my thesis on Hinduism, written for the Congress of Religions at Calcutta and published in the Prabuddha Bharata. I do not know as I told you that that was according to many, the best paper on the occasion.

I hope you have become your former self again and feel capable to take up your plan for a voyage to India in the coming winter with Sister Christine and Mother Sevier.

Sister Nivedita has gone on pilgrimage to Kedarnath and Badrinarayan with Dr. & Mrs. Bose. I have had telegrams to say that she had been on both the places and is on her way to return at present.

Swami Brahmananda has gone again to Puri and will not be back till winter. Everything else is going on as usual here in the Math.

The Holy Mother will be coming soon to Calcutta and may stop through winter. So you will meet her if you come at the time. She has been suffering much of late from rheumatism.

Otherwise she is well. You cannot form any idea of how people come to her now-a-days for spiritual help wherever she is, even at her native village.

Jogin Maa is bearing bravely her losses, though physically she has become much altered and reduced. She always remembers you with love and gratefulness.

I hope Mrs.Vaughan (Olea) is well and so is your brother Mr.Thorp and his family. My kind greetings to all friends there who still care to receive them.

How are Agnes and Shanti. I hope they write to you often and are well and happy.

Remember me kindly to them both, when you write.

With my love and best prayers for you, I am as ever Yours affectionately Saradananda P.S. I hope you have already heard from Sister C. what Nivedita and myself think to be the best way of arranging about Swamiji’s books. What is your opinion about it? And do you think that the period for taking probate of Swamiji’s will has really become over and nothing can be done now to secure our interests legally. It is sad indeed if such has been the case through negligence of the late Mr. L’s lawyer.

Yours S T h e

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The Bank has informed me of the arrival of your second remittance for £30 equivalent to Rs 448-3-. of Indian coin. [on the envelope:] Mrs. Sara C. Bull.

The Studio House.

Cambridge. Mass.

U.S.America.

Math. Belur. Howrah.

India. Aug. 11.10.

Dearest Granny, Nivedita sent me news as soon as the last mail reached her, that she has received a few lines from you to say that you are gradually improving and fairly on your way to recovery. I cannot tell you what joy it brought us all and how anxiously we are passing our days for you. The Holy Mother and Jogin Maa always inquire about you and pray that you might be quite well soon.

Do not try to write me unless you are perfectly sure that the exertion will not hurt you. A line now and then to any of us three Dr.Bose, Sister N. or myself will do to inform the other two, how you are doing.

I am writing this from Calcutta though I give the address of the Math above. The Holy Mother will stop here some time, now that she has come to us. She desires her love and blessings.

Jogin Ma has grown quite old since she lost her daughter and I do not know as you will be able to know her while you are here. She is sending you her heart’s love.

Swami Brahmananda has written to me from Puri desiring to send you his kind regards and prayers for recovery.

And your ever grateful boy is always praying that you might be spared to us for a long time to come.

With loving regards and prayers, I remain, ever Yours affectionately Saradananda P.S. Greetings to Santi and Agni if they are with you now, and to all friends who might be there.

References 1. A direct disciple of Sri Ramakrishna

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

Courtesy: Ramakrishna Museum, Belur Math

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Travelogue

Mahashivaratri in Taiping, Malaysia SHIULI MUKHERJI

‘Shiva is a god of ambiguity and paradox,’ whose attributes include opposing themes. The ambivalent nature of this deity is apparent in some of his names and the stories told about him and also the various forms and shapes in which he is represented and worshipped.

To see these various attributes, I travelled to Taiping and took part in the celebration of Mahashivratri in Sri Navaneetha Krishna Temple. It an old temple, built in 1883 by the Federated Malay States Railway employees. It is one of the oldest and largest temples in the district of Larut Matang and Selama. Its unique architecture is unlike the temple structures in other parts in Malaysia. The temple structure is a Ceyloni structure and was built by the workers brought from Sri Lanka to build the first railway line from Taiping to Port Welda (Kuala Sepatang). It is quite an imposing and impressive place.

Aspects of Shiva Apart from anthropomorphic images of Shiva, the worship of Shiva is done in the form of a lingam, or linga. One common form is the shape of a vertical rounded column. Shiva means auspiciousness and linga means a sign or a symbol. Hence, the Shivalinga is regarded as a ‘symbol of the great God of the universe who is all-auspiciousness’. Shiva also means ‘one in whom the whole creation sleeps after dissolution’. Linga too means the same—a place where created objects get dissolved

during the disintegration of the created universe. Since, according to Hinduism, it is the same god that creates, sustains and withdraws the universe, the Shivalinga represents symbolically God Himself.

The duality of Shiva’s fearful and auspicious attributes appears in contrasted names. Let us consider some of them: Rudra reflects his fearsome aspects.

According to traditional etymologies, the Sanskrit name Rudra is derived from the root rud, meaning ‘to cry, howl’, adjectival form raudra, which means ‘wild, of rudra nature’, and translates the name Rudra as ‘the wild one’ or ‘the fierce god’.

In contrast, the name Shankara ‘beneficent’ or ‘conferring happiness’ reflects his benign form. This name was adopted by the great Vedanta teacher Adi Shankara (788-820 CE) or Adi Shankaracharya.

The name Shambhu, ‘causing happiness’, reflects his benign aspect.

Shiva is also depicted as Nataraj or ‘lord of dance’. His association with dance and also with music is prominent. The two most common forms of his dance are the Tandava Nritya which later came to denote the powerful and masculine dance as ‘KalaMahakala’ associated with the destruction of the world. When it requires the world or universe to be destroyed, Lord Shiva does so by the doing Tandav Nritya. The other dance is Lasya, which is graceful and delicate and expresses emotions on a gentle level. It

o Shiuli Mukherji is a devotee from Kuala Lumpur, Malaysia and a journalist by profession.

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is considered the feminine dance attributed to the goddess Parvati. Lasya is regarded as the female counterpart of Tandava. The Tandava-Lasya dances are associated with the destructioncreation of the world.

Dakshinamurti describes a form of Shiva facing south.

This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom and giving exposition of the highest truths given in the Hindu scripture.

Shiva, the multifaceted Divine, has been worshipped in all parts of India and beyond.

Shiva, on the occasion of Mahashivratri in Taiping temple.

Then Lord Mahadev and Nandi were decorated with fresh flower garlands and a new angvastram (cloth). The whole process took about four hours. After a short break, in the evening, a Ratha Yatra carrying Lord Mahadeva with Nandi was taken out. A large number of Hindu devotees in Malayasia and from Sri Lanka had gathered and it was a powerful reminder how the Sanatana Dharma has been kept alive for the millennia by millions of believers and practitioners the world over.

Mahashivratri celebration is a reminder of Oneness of Reality. Shiva, the Absolute, is one with Shakti, the Creation. As Sri Ramakrishna says in his Gospel,

The Celebrations The Shivaratri puja in the temple began at eight in the morning with the abhishekam (ceremonial bathing) for Shiva and his ride, Nandi. First the Shivalinga and Nandi’s structure were washed by water, followed by pouring of haldi (turmeric), bhasama (ash), curd, honey and ghee, finally cleansed by milk and water. All through they chanted the mantra Om Namah Shivay. The devotees also perform the milk and water abhiseka which is quite an elaborate and lengthy process. The ingredients used in abhishekam have their own significance and symbolic meaning such as milk gives long life, ghee is for moksha, curd, for healthy life and honey is considered most sacred. The Pradosha Puja is one of the most important pooja performed to Lord T h e

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I wept before the Mother and prayed. ‘O Mother, please tell me, please reveal to me what the yogis have realized through yoga and the jnanis through discrimination.’ And the Mother has revealed everything to me. She reveals everything if the devotee cries to Her with a yearning heart. She has shown me everything that is in the Vedas, the Vedanta, the Puranas, and the Tantra.

The Divine Mother revealed to me in the Kali temple that it was She who had become everything. She showed me that everything was full of Consciousness. The image was Consciousness, the water was Consciousness, the altar was Consciousness, the water vessels were Consciousness, the doorsill was Consciousness, the marble floor was Consciousness—all was Consciousness. o

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The Order on the March News and Notes from Ramakrishna Math and Mission Vivekananda Navaratri Celebrations at Chennai Every year Chennai Math celebrates the nine-day stay of Swami Vivekananda in Chennai in February 1897 as Vivekananda Navaratri at Ice House (called Vivekananda House now). As in the past years, this year too the celebrations were held from 6 to 14 February.

Glimpses of Vivekananda Navaratri

This year, along with the Navaratri celebrations, a book exhibition-cum-sale of RamakrishnaVivekananda Literature was also organized. Called Divine Book Fair, it had over 1000 titles published by the Chennai Math and other centres. The books included spiritual, cultural, self-development themes and 20% discount on the cover price was given to all buyers.

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Entrance to Divine Book Fair

Classical singing

Swami Smarananandaji, Vice-President, Ramakrishna Math and Mission, Belur Math, inaugurated both the Divine Book Fair and the Vivekananda Navaratri and delivered the benediction. Swami Gautamanandaji, Adhyaksha, Sri Ramakrishna Math, Chennai, gave his benedictory address.

The daily programmes were held in the evenings, beginning with Bhajans, followed by speeches by monks and others and cultural programmes. A number of school children from various institutions in Chennai took part in the events.

Some of the speakers who addressed the nine-day celebrations included Sri Tarun Vijay, member of Rajya Sabha, Sri Tamizharuvi Manian, Sri S S Jawahar IAS (Retd) and CEO Vels University, Chennai, Sri S Ramakrishnan, noted Tamil Writer, Sri Iraiyanbu, IAS, Prof. Jayanthasri Balakrishna of PSG Arts and Science College, Coimbatore, and Dr Vishwa Mohan Katoch, former Director General of Indian Council of Medical Research and Secretary, Department of Health, New Delhi.

Cultural and spiritual events included, Nama Sankirtan by Brahmasri Vittaldas Maharaj and group of Govindapuram, Hari Katha on Bharathiyar’s Guru Devi Nivedita by Smt. P Suchitra, drama titled Sri Ramanuja by Nataka Kaavalar Kalaikoodam, Chennai, Bhajans by Smt Sukanya Ramesh group, dance drama on ‘Ethical lessons from epics’ by students from D.A.V. School, Adambakkam, Kuchipudi thematic dance on ‘Have Strength of Mind’ by Smt. Madhurima Naarla, Tanmaya Dance Academy, Hyderabad, and Bhajans by Selvi Shreya Ramanathan, Carnatic Music Singer and Bhajans by Vijayalakshmi Raman and group. There were many other small and big events which took place as part of the celebrations which were attended by hundreds of people daily. o Celebration of the 150th Birth Anniversary of Swami Trigunatitanandaji Maharaj Naora Ramakrishna Math held a two-day programme with special worship, a discourse and cultural events on 12 and 13 February. o Celebration of the 150th Birth Anniversary of Sister Nivedita Guwahati centre conducted a lecture on 18 January which was attended by about 550 people.

Mangaluru centre held a programme on women empowerment on 15 February in which about 650 young women took part.

Port Blair centre conducted youth conventions on the Port Blair campus of Pondicherry University on 5 and 9 January in which nearly 450 postgraduate students took part.

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Swamiji’s Ancestral House centre held two lectures on 25 and 29 January which were attended altogether by 600 people.

News of Branch Centres (in India) Swami Vagishanandaji inaugurated the newly constructed multipurpose hall on the first floor of Kamarpukur high school building on 12 February, the holy Saraswati Puja day. An interactive board facility for conducting online classes for students was also inaugurated on the same day.

Swami Gautamanandaji inaugurated the newly built kitchen-cum-dining-hall at Allahabad centre on 13 February.

The General Secretary inaugurated the newly constructed first floor of the girls’ high school building of Jayrambati centre on 23 February.

College of Arts and Science of Coimbatore Mission centre has been re-accredited by NAAC (National Assessment and Accreditation Council) with Grade ‘A’. o Swachchha Bharat Abhiyan (Clean India Campaign) The following centres conducted cleanliness drives in their respective areas and raised public awareness about cleanliness: Baghbazar Math conducted a cleaning programme on 30 January in which 60 students of its selfemployment centre cleaned the locality around the Math.

The students of Bhopal school cleaned a few public places and a street on 2 and 3 February.

The polytechnic of Chennai Students’ Home held five cleaning programmes in January and February in which about 250 students and staff of the institution cleaned several streets and other public places.

Kamarpukur centre carried out its third cleanliness drive on 21 February in which 31 people cleaned a few streets in and around Kamarpukur village.

Mangaluru centre held a special programme on 14 February to mark the conclusion of the first phase of its 40-week cleanliness drive Swachchha Mangaluru. Sri Venkaiah Naidu, Union Minster for Urban Development, and many other eminent people attended the programme. Further, the centre conducted four cleaning programmes in February in which about 1500 people cleaned different areas in Mangaluru.

Puri Mission conducted a cleanliness drive on 22 January in which the campus of a primary school in Puri was cleaned.

The students and teachers of Ramharipur high school undertook the cleaning of a few public places and a street on 8 February. o Values Education and Youth-related Programmes conducted by centres in India Cooch Behar centre held a youth convention on 7 February in which 584 students took part.

Delhi centre conducted (i) A two-day training programme in values education for 115 teachers of government schools on 19 and 20 January, (ii) A youth convention on 30 January in which 750 youths participated, (iii) Two workshops for school principals on 17 and 18 February which were attended altogether by 106 teachers, mainly principals.

Jammu centre held values education programmes in Udhampur, Jammu and Samba districts on 5, 13 and 17 February, which were attended altogether by 1550 people.

Salem Ashrama conducted values education programmes in three colleges in Salem district from 27 January to 19 February. In all, 810 students attended the programmes. o T h e

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News of Branch Centres (Outside India) On 6 February, Mr Voreqe Bainimarama, Prime Minister of Fiji, visited Vivekananda Technical Centre run by Fiji centre.

Air Chief Marshal Arup Raha, Chief of the Air Staff, Indian Air Force, visited Jessore (Bangladesh) Ashrama on 23 February. o Relief News 1. Winter Relief: (i) Various centres of Ramakrishna Math and Mission in India and Bangladesh distributed 12630 blankets to poor people. (ii) Varanasi Sevashrama distributed 225 quilts to the needy from 10 January to 20 February. (iii) The following centres distributed various winter garments, mentioned against their names, to needy people: (a) Bhopal: 802 sweatshirts from 14 to 16 February. (b) Chandigarh: 584 sweatshirts from 1 to 25 February. (c) Limbdi: 587 sweaters from 10 to 24 February. (d) Rahara: 20 sweaters from 2 to 16 January.

1. Winter Relief: (i) The following centres distributed blankets to poor people: (e) Sarisha: 100 jackets from 12 October to 21 December.

2. Cyclone Relief: Fiji: Our Fiji centre treated 96 patients affected by the devastating cyclone Winston that had struck Fiji on 20 February.

3. Fire Relief: Assam: (a) Guwahati centre distributed, on 6 February, 34 saris, 15 dhotis, 32 blankets, 64 plates, 64 bowls and 32 tumblers among 10 families affected by an accidental fire at Maligaon locality in Guwahati. (b) On 8 February, Silchar centre distributed 18 saris, 13 blankets, 13 mosquito-nets, 27 plates, 27 tumblers, 7 kg milk powder and 27 packets of biscuits among 13 families whose houses had been destroyed in a fire at Ashrama Road in Silchar town.

4. Distress Relief: The following centres distributed various items, as shown against their names, to needy people: (a) Baghbazar: 3030 saris from 4 October to 26 January. (b) Bhopal: 797 shirts and 375 trousers from 14 to 16 February. (c) Chandigarh: 514 shirts and 333 trousers from 1 to 25 February. (d) Khetri: Clothes, shoes and socks to 150 children on 31 January. (e) Limbdi: 1194 shirts and 626 trousers from 10 to 24 February. (f) Medinipur: 180 saris and 55 dhotis from 10 October to 30 January. (g) Nagpur: 80 bars of bathing soap and 40 detergent cakes. (h) Naora: 4041 textbooks on 7 February. (i) Rahara: 8 saris, 204 chaddars, 6 mosquito-nets, 212 bed-sheets, 204 tubes of toothpaste, 204 bars of soap and 150 phials of coconut oil from 2 to 16 January. (j) Sargachhi: 7 saris from 25 November to 3 December. (k) Sarisha: 129 dhotis and 100 trousers from 12 October to 21 December. o

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Book Reviews

For review in The Vedanta Kesari,

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

Empower Yourself

By J.P.Vaswani Published by Gita Publishing House, 10, Sadhu Vaswani Path, Pune 411 001. Email: gph@ sadhuvaswani.org 2014, paperback, pp.192, Rs.150 The book under review is a veritable treasuretrove of inspiring ideas and practical guidelines so that life could be drunk to the lees in the most positive sense.

The main strand of thought that runs through all the brief essays is the imperative need to always stay wired to God to make life sublime, peaceful and purposeful. This book provides a clear roadmap for spiritual empowerment that is the bedrock for holistic and harmonious living in all its different facets. All the ethical and spiritual virtues that constitute the means to the goal of God-realization are spelt out in the 31 essays so convincingly and deliciously that an efficacious spiritual blueprint emerges for the aspirants to act upon for their spiritual redemption.

All the key concepts such as the need to harness precious and brief human existence to lofty ends and lead a purposeful life, the need for judicious time-management, the vital importance of realising our spiritual identity, prayer for inner purity, the spirit of acceptance of the ‘given’, a keen eye for the positive side to the exclusion of the seamy side, focussing on the Thrower (God) rather on the thrown (destiny), the need to view everything as God’s gift (prasad), mind-control, sense-control, careful cultivation of the mind, the spirit of ‘let-it-go’, faith, self-surrender to God, efficacy of nama-samkeertan, sat-sang, the spiritual value of the quality of compassion, God as our constant and ever-ready saviour, God as the Alpha and Omega of our life, the virtue of humility, the T h e

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attitude of ‘this too will pass away’, the eschewal of ‘I’ and ‘mine’, value of Silence, intense yearning for God (mumukshutvam), speech brimming with love, need for meditation, the supreme value of Guru, Divine Grace and need for firm and noble resolve are vibrantly treated in the book.

The one remarkable merit of the narrative is the charm of driving home serious and profound messages by weaving around them a wealth of spicy anecdotes, analogies and sparkling stories.

The book makes an absorbing read. It belongs to that genre of game-changing books which makes the reader exclaim, ‘Here is a book that is not merely an intellectual repast but also a powerful elevator of my personality’. Post-perusal, the reader is bound to feel a different and better person than before. ________________________________ N.HARIHARAN, MADURAI

Stay Connected and Other Heart–to-Heart Talks

By J.P.Vaswani Published by Gita Publishing House, Sadhu Vaswani Mission,10, Sadu Vaswani Path, Pune-411001.

Email: gph@sadhuvaswani. org 2014, paperback, pp.128, Rs.195.

Human mind can be creative and destructive. A satsang or sat sangatvam offers the right environment for the mind to be creative and positive. Chanting Divine Names—‘kirtan yoga’—expedites the mind’s progress. Such simple remedies will restore peace and harmony. Spiritual leaders and Holy Scriptures have commended this approach. In ‘Stay Connected and other Heart-toHeart Talks’ Dada Vaswani eloquently deals with these topics. Satsang is cost free, paves the way for a moral life, positive thoughts, restraint on desires, and above all, to cultivate divine love. Thoughts are

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powerful and must be moderated. Dada Vaswani mentions about an ill-tempered disciple. The disciple having needlessly misunderstood his guru, was so annoyed that on sighting a banana skin on his way he wished that the guru stepped on it !

In order to ‘stay connected’ Dada Vaswani speaks of a ‘loving heart. . . to keep in touch with the Source of all energy. . .’ Not through smart phones! The book under review is the tenth volume of selected discourses given by him. With fifteen topics this book is yet another rosy presentation of moral force to fight discord and discontent.

Destructive tendencies are within; hence happiness has to be sourced from within. The author offers numerous remedies for the depressed.

Instead of grieving and cursing one’s karma, learn to open your heart to the Divine. But beware! The fact that Divinity rests in all should not tempt us to assume a false sense of pride. Dada Vaswani discourses at great length on the importance of humility. Mere repetition of the mantra soham without realizing its profound meaning is a sign of egotism. All strong points that an individual may possess are God-given. After Kurukshetra war even Arjuna could not face robbers as Sri Krishna, the real power centre, had departed by then. Dada Vaswani quotes Sadhu Vaswani to point out what constitutes ‘True knowledge’. A person who possesses the highest knowledge will have extreme humility, attributing everything to the Divine. The wisdom of Sri Ramakrishna has been recalled to reinforce the point. The Great Master put scholars to shame through his humility.

Service to the suffering humanity is the highest virtue according to Swamiji. Dada Vaswani illustrates this noble ideal through an incident in the life of the founder of the Arya Samaj.

Dada Vaswani discourses on Kabir, ‘A Revolutionary Saint’. Muslims labeled him an infidel for uttering ‘Rama’ or ‘Hari’ while Hindus objected to the tilak on his forehead. In desperation young Kabir makes a profound statement: ‘Infidels are those who kill the innocent and steal’. Several incidents in Kabir’s life are brought forth in the two chapters that deal with the greatness of the saint.

Happiness has to be sourced from within.

Swamiji observed: ‘Material happiness is but a transformation of material sorrow’. Dada Vaswani comments appropriately. Confined to a ‘mental prison of our own making’ assailed by thoughts T h e

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and emotions, many of us invite suffering. As a result they cease to be free citizens. The discourse ‘When Will India be Truly Free’ explains how we are responsible for our bondage. Two chapters are devoted to reveal the significance of Divine Love that Radha had for Sri Krishna. These are particularly delightful to read.

In brief, here is another addition to the hugely valuable books by Dada Vaswani. _______________________________ P. S. SUNDARAM, MUMBAI

The Mystic Wisdom of Kabir Translation by Swami Brahmeshananda Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004. Email: mailchennaimath.org 2015, paperback, pp.168. Rs.70.

The book under review contains popular verses and songs of Saint Kabirdas, a God-realised soul and their English Translation

by Swami Brahmeshananda. Precisely because the mind of unlettered Kabir is unclogged by the clutter of worldly knowledge and is pristinely pure in its movements, his sayings bear the imprints of supersensuous wisdom.

There are, in the book, 275 verses under the category of Sakhi (couplets in doha meter that express the spiritual realizations of Kabir) and 89 verses under the category of Sabad (mantra or holy word). The verses in Hindi are simple and marked by the beauty of happy rhyming. While the themes of the couplets of Sakhi deal with the whole gamut of spiritual topics such as Guru, Satsangh, Devotion, Love, Separation, God, Renunciation, Externals, Words of Warning, Non-violence, Right Speech, Truth, Mind, Maya, Women, Death, Fault-finding, Suffering, Wise Counsels and Kabir Himself, the longer verses of Sabad deal with, apart from covering differently some topics again, such themes as Union with God, Supreme Truth, Impermanence, Death and Fate.

The translation by the author is lucid and intelligible. The explanatory footnotes for selected verses are very helpful. The Introduction is interesting and calculated to acquaint readers with

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the Saint’s life-story and offers insights into his sacred personality and philosophy. The book is bound to have a chastening influence on the readers. _________________________________ N.HARIHARAN, MADURAI

Wanderings with Swami Vivekananda West Bengal (Know your country series 2) 2014, paperback, Artpaper, pp.34., Rs.10.

Wanderings with Swami Vivekananda Almora (Know your country series 3)

_______________________________ P. S. SUNDARAM, MUMBAI

2014, paperback, Artpaper, pp.24., Rs.10 .

Wanderings with Swami Vivekananda Delhi & Rajasthan (Know your country series 4) 2014, paperback, Artpaper, pp.64, Rs.10.

Wanderings with Swami Vivekananda Gujrat & Punjab (Know your country series 5) 2014, paperback, Artpaper, pp.34., Rs.10.

All published by Pravrajika Amalaprana, General Secretary, Ramakrishna Sarada Mission, Dakshineswar, Kolkata-700 076.

Email: srismath@gmail.com The four books mentioned above form part of the special publications on the occasion of the 150th Birth Anniversary of Swami Vivekananda.

Many incidents encountered by Swamiji during his historic travel through the country have been chronicled by scholars and devotees. The books under review highlight many of them. Every Indian, specially the young generation, should know the country’s heritage and develop the spirit of patriotism. These books will help.

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Swamiji reminds us of the greatness of India’s ancient civilization that (quoted by the author) ‘. . .prevailed when even Greece did not exist, when Rome was not thought of. . .’ Gujarat is a holy land of patriots, saints and scholars. Narsinh Mehta, Mahatma Gandhi and Sardar Patel were giants among men in their own way.

Punjab, the land of Five Rivers, faced the brunt of successive foreign invaders and witnessed the ghastly Jalianwala Bagh massacre. It is the home of Sikh faith made holy with the wisdom of Guru Nanak. His words on the meaning of the Almighty reproduced in the book are significant.

Swamiji started his journey from Kolkata.

Book Series 2 focuses on the pivotal role of Bengal in the national movement and the spiritual and cultural revolution. The author recalls the ‘past glory of Bengal’ followed by a phase of decline and the transformation as a result of Swamiji’s influence.

Almora is indeed a wonderland. The landscape, rivers, temples and the people greatly impressed Swamiji. The photographs are an added attraction.

With financial support from the Ministry of Culture these books are nominally priced.

Ramayana At A Glance

By Sadguru Sant Keshavadas Published by Motilal Banarsidass, 41, U.A Bungalow Road, Jawahar Nagar, Delhi – 110007, Email: mlbd@ mlbd.com 2nd reprint 2015, paperback, pp.211, Rs.245 The book under review is doubly precious as the sacred epic is retold by a revered saint of repute.

The narrative is lucid, lively and comprehensive.

The insight of the Saint enables him to treat the various episodes of the epic with passion and freshness. The immortal epic is like the Ganga.

The profundity and range of the message that one gets from the epic is directly related to the purity and perspicacity of the reader’s mind. No wonder the epic freely lavishes its largesse of wisdom on the Saint who offers it to the readership with

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feeling and sensitivity. The allegorical significance of the epic revealed at the beginning kindles in the reader a sense of reverential eagerness to read the book. ‘Ramayana in Song’ at the end of the book reproduces the popular hymn ‘Suddha Brahma Paratpara Rama’. The book is indeed holy prasad! _________________________________ N.HARIHARAN, MADURAI

Indian Culture 2013, paperback, artpaper, pp.32., Rs.4.

Global Wanderings of Swami Vivekananda 2013, paperback, artpaper, pp.28., Rs.2.

Towards Wholeness Vedanta – Science – Swami Vivekananda

bird’s eye view of the scientific temper that existed in India long before western scientists popularised concepts such as the properties of light or aspects of metallurgy. The Struggle for Freedom traces the part played by, for example, Bal Gangadhar Tilak, Nehru as well as lesser known names such as Surya Sen and Ganga Bai in our Independence movement while Global Wanderings of Swami Vivekananda recounts Swamiji’s historic capture of western sensibilities in the Parliament of Religions and thereafter in both the US and Britain. The next title, Women Empowerment, a subject close to Swamiji’s heart, brings out the struggles women have had to face just to make themselves heard. Awakening and Channelising Youth Power offers many valuable suggestions to the youth of today for using their strength, both individual and collective wisely, for their own and the country’s growth. The last booklet, Towards Wholeness, has three convincingly written essays synthesizing religion and science.

The series, whether taken singly or as a whole, is an effective introduction to their chosen subjects and will awaken in the reader curiosity which might result in increased interest and a desire to discover more. It is obviously aimed at the younger reader, so school libraries will find them worthy additions. ___________________________ PREMA RAGHUNATH, CHENNAI

Chronological account of Events in the Parivrajaka Life of Swami Vivekananda

2013, paperback, pp.109., Rs.4.

The Struggle for Freedom 2013, paperback, artpaper, pp.34., Rs.4.

Awakening & Channelising Youth Power 2013, paperback, artpaper, pp.34., Rs.2.

Women Empowerment 2013, paperback, artpaper, pp.34., Rs.2.

All published by Pravrajika Amalaprana, General Secretary, Ramakrishna Sarada Mission, Dakshineswar, Kolkata-700 076.

Email: srismathgmail.com These six books form a series under the name ‘Vivek Exhibition Series’ published by the Sarada Mission on the occasion of the 150th birth anniversary of Swami Vivekananda celebrated in February 2013. The titles are self-explanatory and cover wide ground through crisp narration and description. The booklet Indian Culture gives a T h e

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By Dr. Shyamali Chowdhury Published by RMIC Gol Park, Kolkata-700 029, Email: rmic. research@gmail.com 2015, Hard bound, pp.226. (Glossy Paper), Rs.300 Swami Vivekananda is known as the unique patriotic sannyasi and awakener of the masses who educated the world about India’s spiritual richness.

His extensive travels across India as a mendicant monk gave him a clear picture of his mission—the material and spiritual rejuvenation of India and the world.

After the Mahasamadhi of Sri Ramakrishna in 1886, his direct sannyasi disciples lived in

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Baranagar Math and led intense austere life under the guidance of their leader, Swami Vivekananda. In July 1890, Swamiji started from Baranagar Math as a parivrajaka monk and for the next five years (until he went to America on May 31 of 1893) criss-crossed the entire country, from Kashmir to Kanyakumari, to feel the pulse of real India.

Though the main events during this period have already been documented, many important information remains unknown; the reason is obvious, he had not yet become well known. The book under review attempts to fill in the gaps in the period of his wanderings in India as an itinerant monk. This chronology is a day-by-day record of the life of Swami Vivekananda—his activities, as well as the people he met—from July 1890 to May 1893.

Text in chronological order is the main stay of the book. A precise tabulated scheme has been adopted to give a clear picture of Swamiji’s day to day activity. The table contains columns comprising day, date, month, year, and the state where Swamiji stayed as also the details of the particular event/ Swamiji’s activity on that particular day. Reference of the event from where the information is culled is also given which could give detailed information to interested readers.

‘Explanatory notes’ constitute a separate chapter, given year-wise from 1890 to 1893. These notes attempt to clear the arguable points and to arrive at a safe conclusion regarding a particular event/issue in Swamiji’s itinerant life. The author gives all the available references on the debatable points, the most probable ones from them are selected and finally the author gives her inference.

This chapter eloquently speaks of the painstaking research done by the author and makes the book a comprehensive compendium.

Reading the book, we get a clear picture of Swamiji—where did he stay, what he discussed, what he preached and the languages he learnt.

He associated with many scholars, artists, social leaders, political figures, Maharajas and many others from all walks of life during this period. He befriended many people, and found a bunch of sincere workers ready to dedicate their lives for his mission. He won the admiration of kings, felt for the suffering people, motivated the youth for a greater cause, studied many scriptures, visited many

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historic sites, gained knowledge, and visualized the future of India during his wandering days.

This is a very valuable, illuminating and informative publication, and the devotees and admirers of Swami Vivekananda will remain indebted to the author of the book for her extensive and painstaking research, for the clear presentation and for bringing about opinions and views of various thinkers on some relevant issues during the wanderings of Swami Vivekananda throughout India. One can unquestionably feel that this is a labour of love. This makes this book all the more pleasurable and inspiring to read.

The printing and getup of the book is excellent. _______________________ CHETANA MANDAVIA, JUNAGADH

The Ramayana of Valmiki An Apprisal

by Swami Harshananda.

Published by Sri Ramakrishna Math, Mylapore, Chennai - 600 004. Email: mailchennaimath.org 2016, paperback, pp.86, Rs.30 The booklet under review, authored by the scholarly senior monk of the Ramakrishna Order and addressed mainly to the large community of Sri Rama’s devotees, is a model of conciseness, clarity and comprehensiveness in its narrative of Valmiki Ramayana, the massive epic. The book’s treatment of its subject comprises four parts—1.Prologue consisting of historicity, date of composition etc. 2.

Story in Brief 3. The Characters of the Ramayana and 4. Epilogue dealing with certain allied topics.

To minds unfamiliar with the Ramayana and to youngsters with a fear of any voluminous text, this booklet, sporting a colourful picture of Sri Rama Pattaabhisheka on its glossy front cover and giving the story lucidly in a nutshell should serve as an appetiser for inducing their hunger for the original Epic. The booklet can be rated quite fine and flawless. _________________________________ N.HARIHARAN, MADURAI

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‘Educate your women first and leave them to themselves’ - Swami Vivekananda For decades Sri Ramakrishna Math, Mylapore, has been running the following two schools: 1. Sri Ramakrishna Math National School, at Basin Bridge Road, Mint, Chennai.

Swami Ramakrishnananda, a direct disciple of Sri Ramakrishna, started this School in 1906 now having 370 girls and boys on the roll, from classes 1 to 5. See website: www.rkmns.edu.in 2. Sri Ramakrishna Math Vivekananda Centenary Girls’ Higher Secondary School at Saravana Street, Mint, Chennai-79.

Started in 1962, having 900 girl students from classes 6 to 12. See their Website: www.rkmvcs.edu.in Located in underprivileged sections of populace in north Chennai, 85% students in both the schools are from the below poverty line. Striving to serve the poor students with financial and other constraints, the school urgently needs to improve its infrastructure.

We appeal to all the good-hearted citizens, funding agencies and philanthropic orgainsation and especially Corporate Social Responsibility departments of all Business Houses to contribute generously for the noble cause.

Cheques / Drafts may kindly be drawn in favour of ‘Sri Ramakrishna Math National School’ or ‘Sri Ramakrishna Math Vivekananda Centenary Girls’ Higher Secondary School’ and sent to our address. Please mention your full name, postal address, contact numbers and mail ID along with PAN. Contributions of above 20,000/- rupees will be added to our Endowment Fund.

Sri Ramakrishna Math National School All donations, however small, will be thankfully received and acknowledged.

Sri Ramakrishna Math, No. 31, Ramakrishna Math Road, Mylapore, Chennai-600 004.

For more details contact: Swami Vimurtananda, Manager, or Swami Srividyananda, School Secretary - Ph: 044-24621110 e-mail : secretary@rkmns.edu.in & secretary@rkmvcs.edu.in All donations made to Sri Ramakrishna Math are eligible for tax benefit under section 80-G of Income tax Act. SRKM Vivekananda Centenary Girls’ Hr. Sec. School

Yours in the service of the Lord,

Swami Gautamananda

Adhyaksha You may also send your contribution by NEFT/RTGS transfer directly and intimate us along with PAN details through email. The following are the details for bank transfer: Sri Ramakrishna Math National School Bank and Branch: SBBJ (State Bank of Bikaner & Jaipur), Mylapore Br. Chennai-600004.

Account No. : 61003734105 IFSC : SBBJ0010419 SRKM Vivekananda Centenary Girls' Higher Secondary School Bank and Branch : CB. Canara Bank, Mandaveli Br., Chennai - 600028.

Account No. : 8636101036893 IFSC : CNRB0000937

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Ramakrishna Mission Sevashrama

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

Appeal for Vivekananda Netralaya (Eye, ENT, Dental Clinic cum Diagnostic Centre) Present Oldest Eye Infirmary in North Bihar established in 1947, Infrastructure: General dispensary, Dental, Homeopathy, X-Ray, Pathology Service Rendered (2014-15) :

Total OPD – 74,632, Cataract Operation : Full Free – 2,470, Part Free – 1,400, Patho Test – 2,684, Preventive Health Care for 5,000 School Students, Computer Awareness & Tailoring Training, Value Added Competition for 5,000 Students, Disaster Management, Non-Formal Education and Coaching to 450 Children

Our Vision:

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

Funds Required:

Rs.35 Lakh for remaining work of Recovery Unit, Rs.65 Lakh for remaining work of Gr Fl. and1st Fl. of Vivekananda Netralaya Rs.85 Lakh for construction of Doctors / Staff Qtrs., Rs.75 Lakh for Equipments:, Rs.15 Lakh for Maintenance, Rs.15 Lakh for Educational Programmes, Puja and Celebration Rs.1 Crore for Permanent Fund (corpus)

Dear Devotees and Friends, We appeal to you to contribute towards up-coming Vivekananda Netralaya project (Eye, ENT, Dental Clinic cum Diagnostic Centre) which we took up in 2011 and has made remarkable progress with your help. Muzaffarpur in north Bihar where health infrastructure is very poor, our Sevashrama needs to have a better set up for continuing its medical services. Your contribution will be a real worship to Sri Ramakrishna who lived his life for spiritual growth of devotees and aspirants. I fervently hope by this conjoint act of service we shall be nearer to the ideals of Atmano Mokshartham Jagat Hitaya Cha (For liberation of the self and good of the world). It will also serve the purpose of perpetuating memories and sentiments of your near and dear ones.

Kindly send your contribution by Cheque/DD or by NEFT/ RTGS to A/c No. 10877071752 IFS Code: SBIN0006016 (Ramakrishna Mission Sevashrama, Muzaffarpur) Donations to Sevashrama are exempted from Income Tax u/s 80G of IT Act 1961.

Details of the Project may be had from our office.

With Prayers to Holy Trinity for you and all yours, Swami Bhavatmananda Secretary

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Invitation to Serve and Heal the Poor Ramakrishna Mission Sevashrama situated in Calicut district of Kerala has been running a Charitable Dispensary since 1967 treating many poor patients.

The dispensary is well-equipped with a good laboratory, an Ultrasound Scanning facility, a Computed X-Ray Radiography, Physiotherapy, a Pharmacy and a fullfledged dental unit with paramedics and visiting doctors.

Recently we have added well-furnished 2 bed room family quarters with spacious hall cum dining and a kitchen facility for the accommodation of resident doctors.

Ramakrishna Mission Calicut invites doctors who are conversant with the use of Ultrasound, X-Ray, laboratory and other facilities to work at our charitable dispensary for 6 days a week. Honorarium with food, accommodation and vehicle facility within the city limits will be provided for the resident doctors.

The doctors willing to lend a helping hand in this noble cause may kindly contact the Secretary, Ramakrishna Mission Sevashrama Calicut, by email rkmissioncalicut@gmail.com or by phone 08281929280.

With Best Compliments

Innovation Root Softech Pvt. Ltd 43, Van Marg, Raidas Ward Near Govt Rest House Banapura (Seoni Malwa) - 461 221 Dist. Hoshangabad (M.P.)

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Spirituality Today An overview of Contemporary trends in Spiritual Living and Essentials of Spirituality

What is spirituality? As in case of other fields of life, there are authentic and not-so-authentic examples and thoughts about spirituality too. Much needs to be clarified and understood about the true nature of spiritual life, its practices and obstacles. Swami Vivekananda called spirituality as the ‘science of spirit’. This book discusses and illustrates the truth about spiritual living through writings by eminent monks and others.

Paperback, Pages 487 + vii, Price: Rs.130/- Postage: Rs.30/-for single copy.

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

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

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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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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 37 Years of Service to Humanity 1979–2015 1.

Navajeevan School & Hostel for Blind Children

–

Tirupati, Parlekhimundi, Golamunda

2.

Navajeevan Free Eye Hospital

–

Tirupati

3.

Navajeevan Free Home for Aged

–

Tirupati, Rishikesh, Parlekhimundi and Chennai

4.

Navajeevan Dumb & Deaf Home

-

Patapatnam

5.

Navajeevan Sharanagati Vridhashram

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Tirupati

6.

Navajeevan Rural Medical Centres

-

Berhampur [Orissa]

7.

Navajeevan Eye Care Centres

-

Serango & Kalahandi [Orissa]

8.

Navajeevan Orphanage Children Homes

–

Tirupati, Parlehkimundi, Saluru, Golamunda, Berhampur, Pandukal, Vizag & Araku, Dundelmal

9.

Navajeevan Atharvana Veda Pathasala

-

Tirupati

A Humble Request for Donation

1. Sponsor one day Annadan to Blind Children and aged

– Rs. 5000/-

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

– Rs. 6000/-

2. Sponsor 5 IOL Cataract Eye Operations

4. Sponsor one poor aged person for one year

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

– Rs. 7000/–

Rs. 5000/-

–

Rs. 2000/-

– Rs. 50000/-

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

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

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

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Regd. Off. & Fact. : Plot No.88 & 89, Phase - II, Sipcot Industrial Complex, Ranipet - 632 403, Tamil Nadu.

Phone : 04172 - 244820, 651507, Tele Fax : 04172 - 244820 E-mail : rao@svisslabss.net Web Site : www.svisslabss.net

PRIVATE LIMITED (Manufacturers of Active Pharmaceutical Ingredients and Intermediates) With Best Compliments From: God is our very own. We should say to Him: ‘O God, what is Your nature? Reveal Yourself to me. You must show Yourself to me; for why else have You created me?’

—Sri Ramakrishna

Shrine, Ramakrishna Math, Contai, West Bengal

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Vol.103-4 The Vedanta Kesari (English Monthly) April 2016. Regd. with the Registrar of Newspapers for India under No.1084 / 1957. POSTAL REGISTRATION NUMBER:TN / CH (C) / 190 / 15-17. LICENSED TO POST WITHOUT PREPAYMENT TN/PMG(CCR)/WPP-259 / 2015-2017.

Date of Publication: 24th of every month

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

Power will come, glory will come, goodness will come, purity will come, and everything that is excellent will come, when this sleeping soul is roused to self-conscious activity.

—Swami Vivekananda

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Subscription (inclusive of postage) Annual : ` 100 10 years: ` 1000 56 ~ A P RWebsite: I L 2 0 1 6 www.chennaimath.org Contact: Ramakrishna T h Sri e V e d a n t a K eMath, s a r i ~Chennai.